Hallel Fellowship

7 takeaways from this study

Guard your heart more than your habits.
External practices (like handwashing traditions) matter less than the thoughts, desires, and attitudes that flow from the heart (Mark 7:20–23). Focus on inner transformation, not just outward conformity.
Use God’s distinctions as training, not as weapons.
The categories of kadosh/chol (holy/common) and tahor/tame (clean/unclean) are meant to train discernment, not to create pride or contempt. Let them teach you to ask, “Is this moving me toward God’s presence or away from it?”
Pay attention to what you allow into your life.
Just as Israel learned daily through food choices (Leviticus 11), examine your inputs—media, relationships, habits. Ask whether they help or hinder your ability to draw near to God.
Do not call unclean what God is cleansing.
Peter’s lesson in Acts 10–11 warns against writing people off. Someone who looks far from God may be a “foreigner” He is already drawing. Be slow to label; be quick to watch for the Spirit’s work.
Let Scripture sit above tradition.
Traditions can be helpful, but when they contradict or overshadow God’s commands, they must yield (Mark 7:8–13). Regularly test your religious habits and assumptions against the Word.
See the mission: you are meant to be a magnet.
Like the Temple in 1 Kings 8, your life and community should draw others toward God’s presence, not push them away. Ask whether your tone, conduct, and priorities make Him attractive or seem common.
Expect God to redeem even deep failure.
Solomon’s decline and possible later repentance, Saul’s transformation, and former enemies turned witnesses all point to hope. Pray for those who oppose you and for your own blind spots, trusting God to bring good out of evil.

How Scripture defines “holy” and “common,” “clean” and “unclean,” connects to the calling of Israel and the inclusion of people from all nations into the Kingdom. Torah’s purity laws teach spiritual discernment. Yeshua’s teaching in Mark 7 and the vision of Acts 10 do not abolish God’s standard of that discernment. Instead, they clarify the true source of defilement and the scope of God’s invitation.

Solomon’s dedication prayer and a ‘Declaration of Dependence’Solomon’s prayer at the dedication of the Temple in 1Kings 8 marks a transition from a movable Tabernacle to a permanent House of the LORD. Israel’s dwelling place for the Most High moves from a tent in Shiloh to a private home to a fixed sanctuary in Jerusalem.

Solomon’s prayer is sort of a “declaration of dependence” on God, parallel to the U.S. Declaration of Independence that set out the reason for the nation’s being.

“That He may maintain the cause of His servant and the cause of His people Israel, as each day requires, so that all the peoples of the earth may know that the LORD is God; there is no one else. Let your heart therefore be wholly devoted to the LORD our God, to walk in His statutes and to keep His commandments, as at this day.”

1Kings 8:59–61 NASB95

Israel exists so that “all the peoples of the earth may know that the LORD is God.” The people rejoice at the dedication, offering many sacrifices and extending the Feast of Booths (Sukkot) in celebration. Their joy reflects relief after earlier sins, such as the golden calf (Exodus 32) and idolatry at Shiloh that led to its destruction (1Samuel 3:10–18). God has shown mercy. He has chosen again to dwell among them.

Solomon’s rise and declineSolomon’s early and late life are contrasts. Early on, he seeks wisdom (1Kings 3:9–12). God grants him wisdom and honor. His fame spreads. Nations visit him.

Later, Solomon multiplies wives and concubines. He builds high places and participates in idolatrous worship (1Kings 11:1–8). The Torah had warned kings not to multiply wives, horses, or gold (Deuteronomy 17:16–17). Solomon breaks all the cautions. His heart grows divided.

Some connect this decline with the tone of the book of Qohelet (Ecclesiastes). The book speaks of “vanity” or “futility” (הֶבֶל hevel, vapor). It describes many pursuits as empty. It closes with a simple conclusion:

The conclusion, when all has been heard, is: fear God and keep His commandments, because this applies to every person.

Ecclesiastes 12:13 NASB95

This arc illustrates a warning. One can begin with zeal and end in compromise. Solomon’s story as a mirror. It urges self-examination regarding distraction, divided affections, and misplaced trust.

The Temple as a magnet for the nationsSolomon’s prayer also reveals God’s global purpose. The Temple is not only for Israel. It functions as a magnet for the nations. Solomon prays specifically about foreigners:

“Also concerning the foreigner who is not of Your people Israel, when he comes from a far country for Your name’s sake (for they will hear of Your great name and Your mighty hand and of Your outstretched arm); when he comes and prays toward this house, hear in heaven Your dwelling place, and do according to all for which the foreigner calls to You, in order that all the peoples of the earth may know Your name, to fear You, as do Your people Israel, and that they may know that this house which I have built is called by Your name.”

1Kings 8:41–43 NASB 1995

Here the Temple becomes a global focal point. Nations hear of God’s “great name” and “mighty hand.” They come seeking Him. The prayer asks God to answer them. The result should be that all peoples know His name and fear Him.

This aligns with the calling of Abraham. God promises that in Abraham “all the families of the earth will be blessed” (Genesis 12:3 NASB 1995). Israel and its Temple exist as instruments of this wider mission.

Types of foreignersOne common Hebrew word for foreigner is גֵּר ger (resident alien/sojourner). Another word in some contexts is נָכְרִי nokhrí (foreigner/stranger).

The root נכר, n-k-r, can mean “to recognize” or “to inspect.” This nuance suggests that some “foreigners” are not random passersby. They are people whom God “takes notice of.” They draw near because they have heard of God’s reputation. They seek Him. God inspects them, in a positive sense.

Therefore, commands not to oppress “the widow, the orphan, and the ger” carry weight (e.g., Deuteronomy 10:18–19). Israel must not push away those whom God is drawing near (Acts 15:10). If God is calling, His people must not block the path.

The spectrum of holy and commonHere is a key lesson from the judgment on priests Nadab and Abihu, and a prelude to the food laws in the following chapter:

“…and so as to make a distinction between the holy and the profane, and between the unclean and the clean”

Leviticus 10:10 NASB95

Here we see a pair of axes:

קָדוֹשׁ kadosh (holy, set apart)
חֹל chol/khol (common, profane)

and inside that:

טָהוֹר tahor (“clean,” fit to approach)
טָמֵא tamé (“unclean,” unfit to approach)

Kadosh marks what God sets apart for Himself. Khol is ordinary, not specially dedicated. Tahor refers to a state that permits approach to God’s presence. Tamé describes a state that temporarily prevents such approach.

Tamé does not always mean “sinful.” Many causes of “uncleanness” arise from normal life events, such as childbirth or certain of men’s and women’s bodily discharges (Leviticus 12; 15). People move between tahor and tame states over time.

Sin appears more at the extreme of khol. To move away from God’s purposes toward what is merely common or even idolatrous reflects moral failure. The purity system trains people to discern movements along this spectrum which may happen too gradually to be perceived.

Offerings and the journey toward GodLeviticus 1–7 describes various offerings in the Tabernacle. The generic term is קָרְבָּן, qorbán (offering). It derives from the root קרב, karav (to come near/approach). Each offering type pictures some dimension of drawing near to God.

The burnt offering (עֹלָה olah, that which goes up) expresses total surrender (Leviticus 1).
The grain offering (מִנְחָה minkha) communicates thankfulness for all Heaven provides.
The חַטָּאת chatat (sin offering) and אָשָׁם, asham (guilt offering) address the move away from God’s standards and liability for doing so, intentional or not (Leviticus 4–5).
The שְׁלָמִים shelamim (peace/fellowship offerings) celebrates restored relationship after confession and restitution (Leviticus 3; 7:11–21).

Priests must follow instructions precisely. The death of Aaron’s sons, Nadab and Abihu, in Leviticus 10:1–2, shows the seriousness. Their “unauthorized fire” brings judgment. Moses then explains that priests must learn to distinguish and to teach these distinctions (Leviticus 10:8–11).

This system as a long-term lesson. It trains Israel to understand approach to God, the cost of sin, and the joy of reconciliation.

Leviticus 11: Food for lifeLeviticus 11 applies this logic to food. It lists animals that Israel may eat and those it must not eat. The categories mark some animals as טָהוֹר tahor (clean/fit), and others as טָמֵא tame (unclean/unfit).

People can have limited control over many causes of uncleanness. Yet they do control what they eat. Thus, food becomes a daily training tool. By abstaining from certain creatures, Israel “fasts” from a category associated with death, predation or impurity.

The chapter concludes with the purpose for these laws:

“For I am the LORD your God. Consecrate yourselves therefore, and be holy, for I am holy. And you shall not make yourselves unclean with any of the swarming things that swarm on the earth. For I am the LORD who brought you up from the land of Egypt to be your God; thus you shall be holy, for I am holy.”

Leviticus 11:45 NASB95

Here God links food laws to His own holiness and to the exodus. He rescued Israel from bondage. He now calls them to be distinct.

Mark 7: What did Yeshua declare clean?Mark 7 records a dispute over handwashing. Some Pharisees and scribes criticize Yeshua’s disciples for eating without following the “tradition of the elders” (Mark 7:1–5). The tradition views the marketplace as a source of ritual contamination, defiling food that would be considered “clean” per Leviticus 11. Therefore, one must wash upon returning.

Yeshua responds by quoting Isaiah 29:13:

“’This people honors Me with their lips, but their heart is far away from Me. But in vain do they worship Me, teaching as doctrines the precepts of men.’”

Mark 7:6–7 NASB95

He accuses them of “neglecting the commandment of God” and holding to human tradition (Mark 7:8–13). He then states:

“There is nothing outside the man which can defile him if it goes into him; but the things which proceed out of the man are what defile the man.”

Mark 7:15 NASB95

Later He explains to His disciples:

“That which proceeds out of the man, that is what defiles the man. For from within, out of the heart of men, proceed the evil thoughts, fornications, thefts, murders, adulteries, deeds of coveting and wickedness, as well as deceit, sensuality, envy, slander, pride and foolishness. All these evil things proceed from within and defile the man.”

Mark 7:20–23 NASB95

First, Yeshua addresses ritual handwashing traditions, not the Torah’s food distinctions in Leviticus 11. Second, He identifies the heart as the primary source of defilement. Third, He challenges a system that can label what God calls clean as unclean, simply due to contact with others.

The statement about food passing into the stomach and out “into the latrine” (Mark 7:19) highlights the temporary nature of external intake. In contrast, corrupt thoughts and desires lodge in the heart and shape behavior. The issue is spiritual hygiene, not mere external contact.

Acts 10 and Peter’s visionPeter’s vision of a sheet descending from heaven (Acts 10) helps bring together the lesson of the food laws and the prophecies of a bigger tent for Israel. This passage also is pointed to along with Mark 7 by commentators who say the food laws are obsolete post-resurrection.

The sheet in the vision contains “all kinds of four-footed animals and crawling creatures of the earth and birds of the air” (Acts 10:12 NASB95). A voice says, “Get up, Peter, kill and eat!” (Acts 10:13 NASB95). Peter objects, saying he has never eaten anything “unholy” (κοινός koinós, literally, “common”) or “unclean” (ἀκάθαρτος akáthartos) (Acts 10:14; cp. Ezekiel 4:14, context Ezekiel 4:9–17).

These Greek terms are how the Septuagint (LXX) translates חֹל khol (common, profane) and טָמֵא tamé (“unclean,” unfit to approach). The voice replies:

“What God has cleansed (καθαρίζω katharı́zō), no longer consider unholy (koinós).”

Acts 10:15 NASB95

In other words, what God has made tahor (fit to approach His presence), no longer consider far off from God.

Soon after the vision, men from Cornelius, a Gentile centurion, arrive. The Spirit directs Peter to go with them “without misgivings” (Acts 10:20 NASB95). When Peter enters Cornelius’s house, he explains the true meaning of the vision:

“You yourselves know how unlawful it is for a man who is a Jew to associate with a foreigner or to visit him; and yet God has shown me that I should not call any man unholy or unclean.”

Acts 10:28 NASB95

God has cleansed Gentiles who fear Him and seek Him. Put into the lesson of Leviticus 11, Heaven no longer sees a Gentile called-out believer as a tamé pig or bat but as a tahor bovine or chicken, because the Gentile has responded to Heaven’s call to come into the Kingdom. The outpouring of the Holy Spirit on Cornelius and his household confirms this (Acts 10:44–48).

Peter’s comment about associating with or visiting foreigners came to a head years later, as recorded by apostle Paul in Galatians 2. What’s behind Peter’s willingness to eat with Gentile believers in one case in Galatia but not when certain Jewish believers visited from Jerusalem is reflected in rabbinical disagreements over both practices in the centuries that followed.

But at the Jewish table of the 1st Century, all of the laws (both those well confirmed as well as those emerging within the rabbinic debates) governing purities came into play as well. These involved the separation of clean and unclean animals, the laws of ritual slaughter to assure that the blood had been properly disposed of, and a separation from all things tainted by the common idolatry of the pagan society in which Israel lived. Taken together, these concerns gave plenty of motivation for “building fences,” the most obvious being avoiding the Gentiles all together. In this sense, remaining separate from the Gentiles was more a conscious effort to maintain the purity laws than it was to uphold any prejudiced view against non-Jews. What is more, at a time when national identity was being threatened by Hellenism in general, it is understandable how purity laws and the food laws that went along with them became identity markers for the Jewish community.

Tim Hegg, Galatians Commentary, TorahResource, 2002, 2010. p. 62.

The vision addresses social and ceremonial barriers between Jews and Gentiles, not the abolition of all food distinctions. The main point is that God now reveals clearly that people from the nations may be brought near on the same basis of faith and obedience.

Tradition, discernment, and the Spirit’s workThe events of Acts 10 lead to debate in Acts 11 and the Jerusalem Council in Acts 15. Some argue that Gentile believers must fully convert to the Judaisms of the day, and circumcision was a key marker of that shift. Others observe that God has already given these Gentiles the Holy Spirit.

The council concludes that Gentiles should not be “troubled” with an additional yoke of circumcision before acceptance into God’s covenant (Acts 15:19–20). They must, however, abstain from idolatry, sexual immorality, and blood as the new believer learns God’s ways each Shabbat (Sabbath, Acts 15:21). These basic requirements align with core Torah principles (Leviticus 18–19).

For established believers, the key issue is discernment. When God moves, His people must recognize it. They must avoid calling His work “unclean” (because it’s outside our traditions or extrabiblical expectations) or attributing those works to the Adversary (Matthew 9:34; 12:24; Acts 5:27-39). They must not let protective traditions — as praiseworthy as they might be — override God’s revealed purpose.

Internal purity and love for the nationsYeshua’s list of defiling things in one’s heart in Mark 7:21–23 mirrors lists of “works of the flesh” in passages like Galatians 5:19–21. These outcomes reveal the state of the heart. In contrast, the “fruit of the Spirit” reflects a heart transformed by God (Galatians 5:22–23).

The purity system of Torah, the Temple worship, and Yeshua’s teaching together point toward a central goal. God wants a people who are set apart in heart and conduct — inside and outside. He wants them to reflect His character among the nations. He wants them to welcome those He calls, whether from Israel or from the Gentiles.

Therefore, Yeshua warns against judging others by outward appearance or current condition only (John 7:24; Leviticus 19:15; Isaiah 11:3; Zechariah 7:9). A persecutor like Saul of Tarsus can become a devoted emissary (Acts 9:1–22). A former enemy can become a powerful witness. Believers should pray for their enemies, as Yeshua commands (Matthew 5:44). They should remain open to God’s surprising grace.

Heart of the matterLeviticus 9–11 teaches distinctions between holy and common, clean and unclean. 1Kings 8 shows that the Temple stands as a beacon to all nations. Mark 7 reveals that true defilement arises from the heart, not merely from external contact or neglected traditions. Acts 10–15 confirms that God cleanses people from the nations and brings them near through faith and the work of the Spirit.

The categories of kadosh (holy) and khol (common), and of tahor (clean) and tamé (unclean), remain essential lesson-practices. They call God’s people to continually examine what they bring into their lives. They also call us to recognize whom God is drawing near. The ultimate aim is that “all the peoples of the earth may know that the LORD is God; there is no one else” (1Kings 8:60 NASB95).

The post From Torah to table: How ancient food laws speak to modern faith (Leviticus 11; 1Kings 8; Mark 7; Acts 10) appeared first on Hallel Fellowship.

View Details

7 takeaways from this study

God’s presence is not limited by place. Ezekiel’s chariot vision reminds you that God sees and reaches you even in “exile” seasons—geographical, emotional, or spiritual. You are not forgotten.
Outsiders can become family. Ruth shows that anyone, regardless of background, can genuinely say, “Your people shall be my people, and your God, my God” (Ruth 1:16). Treat sincere “Ruths” as true family in God.
Holiness means real-life distinctions. Leviticus 11 and Sinai teach you to distinguish between holy and common. Practically, this means asking in everyday choices: “Does this belong in a life set apart for God, or not?”
The Spirit empowers obedience, not lawlessness. Jeremiah 31 and Ezekiel 36 show that the רוּחַ ruach (Spirit) writes Torah on the heart and “causes” you to walk in God’s ways. Depend on the Spirit to obey; do not use grace as permission to ignore God’s commands.
Look for the Spirit’s work where you do not expect it. On Shavuot in Acts 2 and at Cornelius’s house in Acts 10, many misread what God was doing. Ask: “Could this be the Spirit at work?” before you dismiss something that does not fit your expectations.
Your story can be a seed, not a waste. Like exile, like the cross, and like a seed buried in the ground, seasons that look like loss may be God’s way of planting something for a future harvest— often in others, not just in you.
You carry a watchman’s responsibility. Ezekiel’s call and Peter’s Shavuot sermon together imply this: you are not only saved; you are sent. Warn, invite, and testify — especially to those “far off” — so their blood is not on your hands and so they can join God’s covenant family.

A theme of the biblical festival of Shavuot (Pentecost) God’s harvest from all nations. God joins those who are “far off” to His people and writes His instructions on their hearts by His Spirit. We’ll consider how believers live in covenant faithfulness and the relationship between Torah and Spirit, obedience and grace, and Israel and the nations.

Ruth: From foreign outsider to covenant insider

“But Ruth said, ‘Do not urge me to leave you or turn back from following you; for where you go, I will go, and where you lodge, I will lodge. Your people shall be my people, and your God, my God. Where you die, I will die, and there I will be buried. Thus may the LORD do to me, and worse, if anything but death parts you and me.’”

Ruth 1:16–17 NASB 1995

Ruth comes from Moab. That nation has a difficult origin (Genesis 19:30–38). Moab also opposes Israel in the wilderness journey from Egypt to the Promised Land (Numbers 22–25). Therefore Ruth does not come from a neutral background. She comes from a historically hostile nation.

Yet Ruth chooses Israel’s people and Israel’s God. She crosses a covenant boundary by faith and loyalty. She moves from being a foreigner to being part of Israel’s story.

Boaz recognizes this. The nearer kinsman refuses to redeem Ruth. He says it may “jeopardize” his own inheritance (Ruth 4:6). The subtext is clear. He does not want to bring a Moabite into his family line.

Boaz responds differently. He sees Ruth’s faith and covenant loyalty. He acts in line with the heart of the God of Israel, who welcomes the one who truly turns. The book ends by placing Ruth in the line of King David (Ruth 4:17–22). This shows that God can place a former outsider at the very center of His redemptive plan.

In Hebrew, the word “holy” is קָדוֹשׁ qadosh (set apart). Ruth moves from being outside the set-apart people to being included among them. Her story anticipates a larger harvest from the nations.

Shavuot: From Passover to SinaiThe traditional reading of Ruth on Shavuot (Pentecost) fits the holy day’s lessons. Shavuot links Passover to the giving of the Torah at Sinai:

“You shall also count for yourselves from the day after the sabbath, from the day when you brought in the sheaf of the wave offering; there shall be seven complete sabbaths. You shall count fifty days to the day after the seventh sabbath; then you shall present a new grain offering to the LORD.”

Leviticus 23:15–16 NASB 1995

The counting of the fifty days (the Omer) ties together three elements:

Passover (Pesach): deliverance from bondage in Egypt.
Unleavened Bread (Matzot): removal of old leaven.
Shavuot: firstfruits of the harvest and, traditionally, the giving of the Torah at Sinai (Exodus 19–20).

This recalls God’s purpose:

“You yourselves have seen what I did to the Egyptians, and how I bore you on eagles’ wings, and brought you to Myself. Now then, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine; and you shall be to Me a kingdom of priests and a holy nation.”

Exodus 19:4–6 NASB 1995

The goal is not only freedom from slavery. It’s a covenant identity as a “kingdom of priests” and “holy nation.” The Hebrew for “holy” here is again קָדוֹשׁ qadosh (set apart). God marks out Israel as distinct because of His presence and His word.

The first of the Ten Commandments begins with identity and history.

“I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery. You shall have no other gods before Me.”

Exodus 20:2–3 NASB 1995

Only this God redeemed Israel from bondage. Therefore Israel must not turn to other gods or make images (Exodus 20:4–6). The covenant is rooted in what God has already done.

Israel receives the commandments after redemption. God does not redeem them because they obey. He redeems them, then calls them to obedience. The pattern is grace first, then covenant response.

Holiness, distinction and Leviticus 11Shavuot also connects to Leviticus 11, the list of “clean” and “unclean” animals. The passage ends with a key principle.

“For I am the LORD your God. Consecrate yourselves therefore, and be holy, for I am holy. And you shall not make yourselves unclean with any of the swarming things that swarm on the earth. For I am the LORD who brought you up from the land of Egypt to be your God; thus you shall be holy, for I am holy.”

Leviticus 11:44–45 NASB 1995

The Hebrew verb “to consecrate” is קִדֵּשׁ qiddesh (set apart, make holy). God teaches Israel to distinguish. Some things belong in the category of God’s people. Others do not.

In one sense, God simply says about the “clean” list, “Because I said so.” However, the deeper purpose lies in training Israel to see categories: clean and unclean, holy and common. This forms a pattern. Later God will also draw lines between righteous and wicked, sheep and goats, good fish and bad fish (cf. Matthew 13:47–50; 25:31–33).

God present in exileThe vision of Ezekiel 1 appears during ancient Israel’s second exile. The people of Judah have gone into Babylon. It might seem that Israel’s story has ended. Yet God shows Ezekiel a vision of His glory by the river Chebar (Ezekiel 1:1–3).

Ezekiel sees living beings with four faces and many eyes. They move straight in every direction and do not turn (Ezekiel 1:5–14). Wheels within wheels move with them (Ezekiel 1:15–21). The imagery resembles a heavenly chariot.

This vision as a message about God’s presence. In ancient warfare, a chariot moves only in one direction. The “business end” faces forward. Its power and weapons point one way.

God’s chariot differs. It goes straight in every direction. It sees everywhere. It reaches even into exile. Therefore, even in Babylon, God remains with His people. He is not bound to a geographical border.

This message continues in Ezekiel 2–3. God gives Ezekiel a scroll to eat:

“Then He said to me, ‘Son of man, eat what you find; eat this scroll, and go, speak to the house of Israel.’ So I opened my mouth, and He fed me this scroll. He said to me, ‘Son of man, feed your stomach and fill your body with this scroll which I am giving you.’ Then I ate it, and it was sweet as honey in my mouth.”

Ezekiel 3:1–3 NASB 1995

The scroll contains words of lamentation and woe, yet it tastes sweet. The message includes judgment, but also hope. God has not forgotten His people. The exile itself lies within His plan of correction. The 70 years prophesied by Jeremiah (Jeremiah 25:11–12; 29:10) have begun, but they will end.

There’s a parallel to Ruth. She once stood outside Israel, yet God brought her into His purpose because of her faith and rejection of the ways of her past. Hundreds of years later, Israel now stands in exile, yet Ezekiel’s vision of God’s chariot shows that He has not abandoned them. The same God who reached into Egypt when Israel was enslaved there now reaches into Babylon.

The New Covenant: Torah written on the heartThe key to adoption into God’s family is the new covenant. Here’s where it’s foretold, then repeatedly quoted in the New Testament:

“‘Behold, days are coming,’ declares the LORD, ‘when I will make a new covenant with the house of Israel and with the house of Judah, not like the covenant which I made with their fathers in the day I took them by the hand to bring them out of the land of Egypt, My covenant which they broke, although I was a husband to them,’ declares the LORD. ‘But this is the covenant which I will make with the house of Israel after those days,’ declares the LORD, ‘I will put My law within them and on their heart I will write it; and I will be their God, and they shall be My people.’”

Jeremiah 31:31–33 NASB 1995

The Hebrew word for “law” is תּוֹרָה Torah (instruction). God promises to place the Torah “within them” and write it “on their heart.” The Hebrew for “heart” is לֵב lev (inner being, mind and emotions).

In a parallel new covenant prophecy, a key verb for obeying appears in the causative stem (הִפְעִיל hif’il). God does not only command His people to walk in His ways. He causes them to do so by His Spirit.

“Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances.”

Ezekiel 36:26–27 NASB 1995

The Hebrew word for “Spirit” is רוּחַ ruach (spirit, wind, breath). God’s ruach empowers obedience from the inside. Thus the new covenant does not remove Torah. Instead, it internalizes Torah. It removes the heart of stone and gives a heart of flesh.

Acts 10: Holy, common, and the nationsThe study then connects Leviticus 11 to Acts 10. Peter sees a sheet with all kinds of animals. A voice says, “Get up, Peter, kill and eat!” (Acts 10:13 NASB 1995). Peter objects, since he has never eaten anything unholy or unclean (literally, “common”; Acts 10:14).

The voice answers, “What God has cleansed, no longer consider unholy” (Acts 10:15 NASB 1995). Peter later interprets this. When he meets Cornelius and his household, he says:

And yet God has shown me that I should not call any man unholy or unclean.

Acts 10:28, NASB 1995

Peter’s sheet vision centers on people. God has moved some from the “do not eat” category, so to speak, into the “eat” category. He has lifted them up and included them among His own.

This does not erase all distinctions. Scripture still speaks of sheep and goats, righteous and unrighteous. However, the boundary now runs through Yeshua the Messiah and the work of the Spirit, not through ethnicity. Those who were “far off” can now draw near (cf. Ephesians 2:11–13).

The Greek word for “unclean” is κοινός koinos (common, impure). God commands Peter not to label those whom He has cleansed as koinos. This echoes the principle from Ruth. A Moabite woman becomes part of the royal line. A Roman centurion and his household receive the Holy Spirit.

Acts 1: Shavuot and the promise of the SpiritFifty days after Yeshua’s resurrection came for Shavuot, with massive pilgrimages to Jerusalem.

“To these He also presented Himself alive after His suffering, by many convincing proofs, appearing to them over a period of forty days and speaking of the things concerning the kingdom of God. Gathering them together, He commanded them not to leave Jerusalem, but to wait for what the Father had promised, ‘Which,’ He said, ‘you heard of from Me; for John baptized with water, but you will be baptized with the Holy Spirit not many days from now.’”

Acts 1:3–5 NASB 1995

The forty days recall other periods of testing and preparation in Scripture (e.g., years of wandering in the wilderness). Yeshua remains with His disciples, teaching about the kingdom. Then He ascends. A 10-day gap leads to the 50th day, Shavuot.

The disciples ask about the restoration of the kingdom to Israel (Acts 1:6). Yeshua answers that the Father has fixed the times and seasons. He then redirects them.

“But you will receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth.”

Acts 1:8 NASB 1995

The Greek word for “power” is δύναμις dynamis (power, might). The Greek word for “witnesses” is μάρτυρες martyres (witnesses, from which “martyr” comes). The Spirit empowers witness from Jerusalem outward.

This echoes God’s original purpose at Sinai. Israel was to be a “kingdom of priests” (Exodus 19:6). Now the disciples carry the testimony of Messiah and the Torah written on the heart, through the Spirit, to the ends of the earth.

Acts 2: Joel’s prophecy and the last daysOn Shavuot, the Spirit comes with wind and fire (Acts 2:1–4). Those gathered speak in other tongues. Some bystanders mock and say they are drunk.

Peter stands up with the eleven and explains:

“But this is what was spoken of through the prophet Joel:
‘And it shall be in the last days,’ God says,
‘That I will pour forth of My Spirit on all mankind;
And your sons and your daughters shall prophesy,
And your young men shall see visions,
And your old men shall dream dreams;
Even on My bondslaves, both men and women,
I will in those days pour forth of My Spirit
And they shall prophesy.’”

Acts 2:16–18 NASB 1995, quoting Joel 2:28–32

The outpouring of the Spirit fulfills the promises of Jeremiah 31 and Ezekiel 36. God pours out His רוּחַ ruach (Spirit) on “all flesh,” crossing age, gender, and social status boundaries.

Peter continues with the signs in heaven and earth and the coming “great and glorious day of the LORD” (Acts 2:19–20 NASB 1995). He then declares the key outcome:

“And it shall be that everyone who calls on the name of the LORD will be saved.”

Acts 2:21 NASB 1995

The Greek word for “saved” is σωθήσεται sōthēsetai (will be saved, from σῴζω sōzō). This includes Jews gathered for the feast and later Gentiles like Cornelius. Ruth’s personal confession (“Your God, my God”) now becomes a worldwide invitation.

Torah and Spirit: Not opposed but unitedSome readers claim that the new covenant and the Spirit “do away” with the Torah. They cite passages that call the former commandment “weak and useless” (Hebrews 7:18 NASB 1995).

Yet this reading needs to take Hebrews in context. The writer compares the earthly priesthood and sanctuary with the heavenly reality. Earthly priests die. Earthly sacrifices repeat year after year. The pattern remains imperfect. It points beyond itself.

“who serve a copy and shadow of the heavenly things, just as Moses was warned by God when he was about to erect the tabernacle; for, ‘See,’ He says, ‘that you make all things according to the pattern which was shown you on the mountain.’”

Hebrews 8:5 NASB 1995

The weakness lies in the human and temporal side, not in God’s righteous standard. Priests fail. The people break the covenant. The temple can be defiled or destroyed. Yet the heavenly sanctuary remains open. The Messiah serves as eternal high priest.

In the Prophets, God rejects sacrifices offered with corrupt hearts (Isaiah 1:11–17). The problem lies in the worshipers, not in Torah as God’s instruction.

The new covenant therefore does not nullify Torah. Instead, it moves the focus to Messiah’s once-for-all sacrifice and to the internal work of the Spirit.

“For what the Law could not do, weak as it was through the flesh, God did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh, so that the requirement of the Law might be fulfilled in us, who do not walk according to the flesh but according to the Spirit.”

Romans 8:3–4 NASB 1995

The Greek word for “flesh” is σάρξ sarx (flesh, human weakness). The problem is sarx, not Torah. The Spirit enables the “requirement of the Law” to be fulfilled in those who walk by the Spirit.

Choice, covenant and watchfulnessWhat about human responsibility for Heaven’s instructions? At Sinai, the people respond, “All that the LORD has spoken we will do!” (Exodus 19:8; 24:3 NASB 1995). Joshua later declares, “But as for me and my house, we will serve the LORD” (Joshua 24:15 NASB 1995).

Believers still must choose daily to walk in God’s ways. The Spirit writes the Torah on the heart, but the person responds with trust and obedience. This includes resisting sin “crouching at the door” (Genesis 4:7 NASB 1995) and taking thoughts captive (2Corinthians 10:5).

This parallel’s Ezekiel’s call to the watchmen (Ezekiel 3:17–19). If the watchman does not warn the wicked, the blood lies on his hands. This shapes the call to share truth with family and community. The message of Shavuot, of Ruth, and of Acts 2 must not remain private.

Bottom lineShavuot is a hinge in the biblical story. At Sinai, God gives Torah and calls Israel to be a holy nation. In the exile, He shows that His presence reaches even into foreign lands. Through Ruth, He reveals that a foreigner can become central to His redemptive line. In Jeremiah and Ezekiel, He promises a new covenant and the Spirit who writes Torah on the heart. In Acts 1–2 and Acts 10, He pours out the Spirit and gathers a harvest from Israel and the nations.

Throughout, Torah and Spirit remain unified. The Spirit does not erase God’s instruction. Instead, the Spirit empowers obedience from within. The God who once wrote on stone tablets now writes on living hearts. Those who were “far off” now say, with Ruth, “Your people shall be my people, and your God, my God” (Ruth 1:16, NASB 1995). And everyone who calls on the name of the Lord will be saved.

The post Can outsiders belong to God’s people? The Bible’s bold answer at Pentecost (Ruth 1–4; Ezekiel 1–3; Acts 1–2, 10) appeared first on Hallel Fellowship.

View Details

7 takeaways from this study

Take sin’s consequences seriously, but not hopelessly. The study shows that sin always carries real liability before God. Yet God also provides a concrete, legal way for that liability to be transferred and paid, ultimately in Messiah’s sacrifice.
See forgiveness as removing penalty, not erasing history. Forgiveness does not make the past unhappen. It removes the ongoing penalty and relational barrier. That frees you to walk in restored fellowship without denying what actually occurred.
Let the cross shape how you forgive others. When you forgive someone, you are choosing to absorb or release the consequence instead of demanding repayment. That mirrors how God transfers and resolves guilt through sacrifice, rather than pretending there was no offense.
Treat holiness as contagious in both directions. In Torah, impurity can contaminate, but consecrated blood can also sanctify what it touches. Your choices and habits either defile or “set apart” spaces, relationships, and communities. Live as someone whose presence should make things cleaner, not dirtier.
Recognize there are sins with lasting vocational impact. Ezekiel 44 shows that some betrayals of trust permanently limit a person’s role, even if God spares their life. Practically, guard positions of spiritual influence and leadership with extra caution; some lines, once crossed, cannot be fully “undone.”
Rely on a living Mediator, not a past event alone. Messiah’s death was once-for-all, but His ongoing intercession is present-tense. In prayer and repentance, think of coming to a living High Priest who actively applies His already-finished work to you now.
Connect atonement with real-life change. If Messiah carried your penalty, then persisting in the same sin ignores the cost paid. Let gratitude for that legal-cleansing drive concrete changes in behavior — how you use your time, your body, your money, your words.

The Torah does not hide the failures of its central human figures. Moses killed an Egyptian. Aaron participated in the sin of the Golden Calf. Israel repeatedly defiled itself through rebellion and idolatry. Yet Scripture consistently presents HaShem1 as the One who provides the means by which imperfect people may draw near to Him.

From the consecration of Aaron in Leviticus, to Ezekiel’s vision of purified worship, to the priesthood of Messiah in Hebrews, the same pattern emerges repeatedly: judgment, atonement, sanctification, covenant relationship, and ongoing mediation through God’s appointed means.

We’ll focus especially on how guilt transfers in sacrificial law, why blood is central to atonement, how priestly authority functions, and why resurrection becomes essential to the eternal priesthood of Yeshua.

Moses as surrogate priest in Aaron’s inaugurationLeviticus 8 records the actual inauguration of Aaron and his sons into the priesthood. Exodus 29 had already outlined the ceremony in advance. In Leviticus 8:1–3, HaShem commands Moses:

“Take Aaron and his sons with him, and the garments and the anointing oil and the bull of the sin offering, and the two rams and the basket of unleavened bread, and assemble all the congregation at the doorway of the tent of meeting.”

Leviticus 8:1–3 NASB95

Something unusual immediately appears in the text: Moses functions as the officiant for the consecration ceremony. He washes Aaron and his sons, clothes them, anoints the tabernacle and altar, offers sacrifices, applies blood, and even receives portions normally associated with priestly service.

Yet Moses himself is not formally part of the Aaronic priesthood. Scripture identifies him primarily as a prophet and covenant mediator (Deuteronomy 18:15). He belongs to Levi, but God did not appoint him to serve as an ongoing priest within the normal Levitical structure.

This creates an important theological tension.

Exodus 2:11–12 records that Moses killed an Egyptian and hid the body. Later Torah legislation prescribes death for murder (Numbers 35:16–21). Moses never undergoes a formal legal execution for that act. From a strict covenantal standpoint, he carries unresolved death liability.

Aaron likewise carries severe covenant guilt. In Exodus 32, he fashions the Golden Calf, builds an altar before it, and participates in Israel’s idolatrous worship (Exodus 32:1–6). Torah law later prescribes death for idolatry (Deuteronomy 13:6–10; 17:2–5). Deuteronomy 9:20 notes that Moses interceded specifically for Aaron so that HaShem would not destroy him.

Thus, the two central human figures involved in inaugurating Israel’s priesthood are themselves compromised sinners.

From a human perspective, this seems paradoxical. Ordinarily, the greater consecrates the lesser. Yet Moses—the younger brother, a man with bloodguilt in his past—is appointed to consecrate Aaron, who himself had led Israel into idolatry.

The Torah intentionally forces the reader to ask a deeper question: how can flawed mediators stand before the Holy One at all?

The answer is not human worthiness. The answer is divine appointment, covenant mercy, and sacrificial atonement.

The bull, the laying on of hands and the transfer of guiltThe consecration ceremony begins with a חַטָּאת khatat — a sin offering. Before priestly ministry could begin, there first had to be cleansing and atonement.

Leviticus 8 describes three primary sacrificial animals:

A bull for the sin offering
A ram for the burnt offering
A second ram for ordination

The bull receives particular emphasis.

Aaron and his sons lay their hands upon the bull’s head:

Then he presented the bull of the sin offering, and Aaron and his sons laid their hands on the head of the bull of the sin offering.

Leviticus 8:14 NASB95

This act reflects a broader Torah pattern found throughout Leviticus (Leviticus 4:4, 15, 24, 29; 16:21). The Hebrew verb used is סָמַךְ sāmakh, meaning “to lean upon,” “support,” or “lay upon.”

The gesture symbolizes identification and transfer.

Importantly, the Torah does not present this as a transfer of the historical act itself. The sin remains a real event in the past. Murder still occurred. Idolatry still occurred. The act cannot be undone.

Rather, what transfers is the liability, consequence, or judicial penalty associated with the offense.

The sinner does not cease to have committed the sin. Instead, the sacrificial victim symbolically bears the consequence that justice demands.

This pattern resembles interpersonal forgiveness. When one person forgives another, the offense remains historically real, but the offended party relinquishes the ongoing claim of vengeance, estrangement, or penalty.

In the sacrificial system, the animal becomes the substitute bearer of covenant liability.

The Torah therefore demonstrates that reconciliation with God requires more than sentiment. Sin carries objective consequences, and those consequences must be addressed through God’s appointed means.

Aaron could not simply enter the priesthood while ignoring the guilt associated with the Golden Calf. Moses could not sanctify the altar apart from atonement. Before sacred service could begin, sacrifice had to intervene.

Perfected blood and the purification of the altarAfter the laying on of hands, Moses slaughters the bull and applies its blood to the altar:

Next Moses slaughtered it and took the blood and with his finger put some of it around on the horns of the altar, and purified the altar. Then he poured out the rest of the blood at the base of the altar and consecrated it, to make atonement for it.

Leviticus 8:15 NASB95

The Torah uses terms such as:

כִּפֶּר kipper — “to make atonement,” “to cover”
טָהֵר ṭāhēr — “to cleanse,” “to purify”
קֹדֶשׁ qōdesh — “holiness,” “set-apartness”

At first glance, the logic appears paradoxical.

The animal becomes associated with guilt through the laying on of hands. Yet after death, its blood becomes the means by which the altar is purified and sanctified.

The key lies in the completion of penalty.

Before death, the bull bears covenant liability. But once the animal dies, the penalty has been executed. Justice has been carried out against the substitute. The liability cannot be demanded a second time.

In that sense, the blood now stands in a “perfected” or “guiltless” relation to the offense. The claim of judgment has been exhausted.

Because the penalty has been fully discharged, the blood becomes the cleansing agent within the ceremonial system. The altar — which beforehand was merely common material — becomes sanctified through contact with blood associated with completed atonement.

Exodus 29:36–37 explains that the altar itself required consecration before it could function as the meeting place between Israel and the Holy One.

The sacrificial system therefore teaches a profound covenant principle: death terminates liability.

Yet the Torah simultaneously reveals the limitation of the earthly system.

The animal dies once. Its blood is applied once. The effects remain temporary within history. Israel sins again. Priests continue to fail. New impurity accumulates. The process repeats continually.

Hebrews later reflects upon this limitation:

For the Law, since it has only a shadow of the good things to come and not the very form of things, can never… make perfect those who draw near.

Hebrews 10:1 NASB95

The problem is not that Torah’s sacrificial system fails on its own terms. Rather, the problem is mortality, repetition, and the ongoing weakness of human mediators.

The burnt offering and the ram of ordinationFollowing the bull comes the עֹלָה ‘olah, the burnt offering. Unlike other sacrifices in which portions are retained for priestly use, the burnt offering ascends wholly upon the altar as a symbol of complete surrender and devotion to God.

Then comes the second ram, the ram of ordination:

Moses then had Aaron and his sons come near and lay their hands on the head of the ram.

Leviticus 8:22 NASB95

Moses applies the ram’s blood to Aaron’s right ear, right thumb, and right big toe, and then to those of Aaron’s sons (Leviticus 8:23–24).

These actions symbolize total consecration:

The ear sanctified for hearing and obeying
The hand sanctified for service and work
The foot sanctified for walking in covenant faithfulness

Leviticus then describes the wave offering and heave offering.

The Hebrew term for wave offering is תְּנוּפָה tenūfāh, referring to a side-to-side motion. For heave offering, it’s תְּרוּמָה terūmāh, referring to lifting upward.

The wave offering symbolizes transfer or presentation before HaShem. The heave offering symbolizes something lifted upward and dedicated to God.

Normally, in peace offerings, both the breast and right thigh become priestly portions (Leviticus 7:30–34). Yet in this ordination ceremony, the arrangement differs.

Moses receives the breast as his portion:

Moses also took the breast and presented it for a wave offering before the Lord; it was Moses’ portion of the ram of ordination.

Leviticus 8:29 NASB95

Other portions ordinarily associated with priestly consumption instead ascend upon the altar.

This unusual distribution further emphasizes Moses’ temporary and derivative priestly role. He functions as HaShem’s appointed mediator for the inauguration, but he does not become the enduring high priest of Israel.

Ezekiel 44: Idolatry, priesthood and restricted serviceThe themes of priesthood and covenant faithfulness continue in Ezekiel 44.

Here the prophet addresses Levites who previously participated in idolatrous worship:

“Because they ministered to them before their idols and became a stumbling block of iniquity to the house of Israel… they shall not come near to Me to serve as a priest to Me.”

Ezekiel 44:12–13 NASB95

These Levites are not executed or entirely cut off from temple service. They continue serving in subordinate functions such as gatekeeping and slaughtering sacrifices for the people (Ezekiel 44:10–14).

Yet they may not approach the inner sanctuary or handle the most sacred priestly duties.

In contrast, the sons of Zadok — who remained faithful when others went astray — retain the privilege of drawing near to minister directly before HaShem:

“But the Levitical priests, the sons of Zadok… shall come near to Me to minister to Me.”

Ezekiel 44:15 NASB95

Ezekiel therefore introduces an important covenant principle. Some sins carry lasting vocational consequences. Forgiveness and covenant mercy do not always erase every earthly effect of prior unfaithfulness. Certain breaches of sacred trust permanently alter one’s role and authority.

The corrupt Levites could not simply offer sacrifices on their own behalf to erase the consequences of their priestly corruption.

This reveals that the sacrificial system does not function mechanically. Sacrifice is not a ritual loophole that nullifies every covenant consequence. Sacred office requires faithfulness, trustworthiness, and holiness.

The prince in Ezekiel and partial priestly authorityEzekiel 44–46 also introduces a mysterious figure called “the prince” (הַנָּשִׂיא hannāśī’).

The prince occupies a unique middle ground.

He is not identical with the Zadokite priests, yet he possesses privileges beyond those of an ordinary Israelite. He offers sacrifices on Sabbaths and appointed feasts (Ezekiel 46:2–8), receives a designated inheritance in the land (Ezekiel 45:7), and possesses authority involving worship and temple administration.

Yet the prince also appears fully human, with sons and inheritance concerns (Ezekiel 46:16–18).

Interpreters have long debated the prince’s identity. Rather than forcing a single interpretation, the broader biblical pattern may be more important: Scripture occasionally presents figures who exercise limited or derivative priestly authority without fully occupying the high-priestly office.

Moses in Leviticus 8 and the prince in Ezekiel both function in this intermediate category.

These patterns prepare the reader for the Apostolic Writings’ presentation of a priesthood fundamentally different from the Aaronic order.

The Melchizedek pattern and a different order of priesthoodHebrews 7 turns to the figure of Melchizedek (מַלְכִּי־צֶדֶק Malkî-ṣeḏeq), first introduced in Genesis 14:18–20.

Melchizedek appears suddenly as both king of Salem and “priest of God Most High.” Scripture records no genealogy, no ordination ritual, and no priestly succession.

Psalm 110:4 declares:

“The LORD has sworn and will not change His mind, ‘You are a priest forever according to the order of Melchizedek.’”

Hebrews identifies this as a messianic prophecy fulfilled in Yeshua.

The Greek word translated “order” is τάξις taxis, meaning arrangement, order or succession.

Yeshua does not belong to the tribe of Levi. Hebrews explicitly states:

For it is evident that our Lord was descended from Judah.

Hebrews 7:14 NASB95

Yet God appoints Him priest according to a different priestly order.

This does not abolish Torah. Rather, it introduces a parallel and superior priesthood grounded in divine oath and eternal life rather than hereditary descent.

Hebrews explains the weakness of the earthly priesthood:

The former priests, on the one hand, existed in greater numbers because they were prevented by death from continuing.

Hebrews 7:23 NASB95

But Messiah:

holds His priesthood permanently.

Hebrews 7:24 NASB95

The Greek term translated “permanently” is ἀπαράβατος aparabatos, meaning untransferable or unchangeable.

The central issue is not that Torah itself was defective. The problem lies with mortal, sinful priests who continually die and require replacement.

Yeshua as both priest and sacrificial victimThe sacrificial patterns established in Leviticus reach their fullest expression in Yeshua.

Throughout His earthly ministry, Yeshua forgives sins:

“Son, your sins are forgiven.”

Mark 2:5 NASB95

His opponents immediately recognize the theological implication:

“Who can forgive sins but God alone?”

Mark 2:7 NASB95

The Apostolic Writings present Yeshua as acting under divine authority to remove the penalty associated with sin.

He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him.

2Corinthians 5:21 NASB95

The Greek term ἁμαρτία hamartia can refer both to sin itself and to a sin offering.

Yeshua does not become morally sinful. Rather, He bears covenant liability on behalf of others.

Here the pattern from Leviticus intensifies.In the earthly system, the priest transfers guilt to the sacrificial victim. The victim dies, and its blood becomes the means of atonement. Yet the priest himself remains mortal and imperfect.

In Messiah, priest and victim become united in one person. Yeshua bears the penalty associated with human sin and then offers His own blood before the heavenly sanctuary:

Not through the blood of goats and calves, but through His own blood, He entered the holy place once for all, having obtained eternal redemption.

Hebrews 9:12 NASB95

The Greek term λύτρωσις lutrōsis refers to ransom, release or redemption through payment.

Unlike the blood of bulls and goats, Messiah’s offering is not external to the priest offering it. He presents Himself.

Resurrection and the eternal application of atonementThe resurrection becomes the decisive difference between Messiah and every previous priest. If Yeshua merely died, His sacrifice would resemble the earthly sacrifices in Leviticus — powerful, meaningful, but historically limited.

The resurrection transforms the priesthood into a perpetual ministry.

Romans 1:3–4 declares that Yeshua was publicly identified as the Son of God in power through resurrection from the dead.

Hebrews 7:25 explains the practical consequence:

Therefore He is able also to save forever those who draw near to God through Him, since He always lives to make intercession for them.

NASB95

The Greek verb ἐντυγχάνω entynchano means “to intercede,” “to petition,” or “to mediate on behalf of another.”

This is the critical distinction. Levitical priests died. Their ministry ended. Their sacrifices required continual repetition.

Messiah lives permanently.

Therefore His once-offered sacrifice can be continually applied across generations and throughout history. His blood does not “run out.” His priesthood does not terminate. The sacrifice occurred once in history, but its efficacy remains continually active through the living High Priest.

Hebrews 9:24 describes Messiah entering the heavenly sanctuary itself:

For Christ did not enter a holy place made with hands … but into heaven itself, now to appear in the presence of God for us.

NASB1995

Without resurrection, Yeshua would be remembered only as a righteous martyr.

With resurrection, He becomes the eternal mediator who continually applies the benefits of His completed atonement.

Sanctification, obedience, and continuing sacrificesThe removal of covenant penalty does not eliminate moral responsibility. Throughout Scripture, forgiveness is linked with transformed behavior.

Yeshua repeatedly instructs healed or forgiven individuals to turn away from sin:

“Do not sin anymore.”

John 5:14 NASB95

Apostle Ya’akov likewise insists:

Faith without works is dead.

James 2:17 NASB95

Hebrews 10:14 states:

For by one offering He has perfected for all time those who are sanctified.

NASB95

The Greek verb ἁγιάζω hagiazō means “to sanctify,” “to make holy,” or “to set apart.”

Believers are perfected covenantally through Messiah’s sacrifice, yet sanctification continues progressively in daily life.

The Apostolic Writings also maintain the broader biblical concept of sacrifice. The Torah included not only sin offerings, but also peace offerings, thanksgiving offerings, and offerings of worship and fellowship.

Hebrews 13:15–16 therefore exhorts believers:

Through Him then, let us continually offer up a sacrifice of praise to God … and do not neglect doing good and sharing, for with such sacrifices God is pleased.

NASB95

The Greek term θυσία thysia continues to describe offerings presented before God.

Messiah’s once-for-all atonement fulfills and surpasses the sin-offering system, but worship, thanksgiving, obedience, generosity, and praise remain covenant sacrifices offered through Him.

The Holy One uses broken menThe Holy One uses flawed human beings while simultaneously providing the means by which they may approach Him.

Moses was a man with blood on his hands. Aaron participated in idolatry. Israel repeatedly failed. Even the priests themselves required sacrifice and cleansing.

Yet HaShem established priesthood, altar, sacrifice and covenant mediation anyway.

The Torah does not minimize sin. Instead, it magnifies the holiness, justice, and mercy of God.

Leviticus demonstrates that sacred service requires atonement.

Ezekiel demonstrates that covenant unfaithfulness carries real consequences.

Hebrews demonstrates that Yeshua fulfills and surpasses the sacrificial patterns established in Torah.

He is the priest of a different order — the order of Melchizedek.

He is both sacrificial victim and eternal High Priest.

He bears covenant liability on behalf of others.

He offers His own blood before the heavenly sanctuary.

And because He lives forever through resurrection, He continually intercedes for those who draw near to God through Him.

The result is a priesthood that fulfills Torah’s patterns while surpassing the limitations of mortal mediators. Through Messiah, flawed human beings may receive forgiveness of penalty, ongoing cleansing, covenant access to the Holy One, and a calling into lives increasingly marked by holiness, obedience, faithfulness and grateful worship before the God of Israel.

1 Hebrew for “The Name,” a circumlocution for the ineffable name of the Holy One of IsraelThe post Shadows of Messiah in the consecration of Aaron and his sons (Leviticus 8; Ezekiel 44; Hebrews 7) appeared first on Hallel Fellowship.

View Details

7 takeaways from this study

See worship as drawing near, not “paying dues.” The offerings are about approaching the Presence of God. Prayer, study, and obedience/service are ways of coming close to God, not checking religious boxes.
Offer God your best, not your leftovers. Unblemished animals and “most holy” portions challenge modern habits of giving God the spare time, spare energy, or spare money. Malachi 3 shows that careless, cheap offerings reveal the heart.
Let God deal with your inner life, not just your behavior. Leviticus’ focus on kidneys and heart, and Luke 6’s focus on tree and fruit, call you to ask: “What is going on inside me — desires, motives, patterns — not just what people see?”
Practice real repentance, not just ritual or words. Sin and guilt offerings require confession, turning, and (when needed) restitution. Luke 6’s “Why do you call Me ‘Lord, Lord’ and do not do what I say?” presses this home.
Stay alert to “spiritual gravity” and small compromises. Malachi’s priests did not collapse in one day. Little allowances, tiredness, and apathy piled up. Guard the “altar fire” of your heart through regular self‑examination and renewal.
Choose teachers carefully and expect to become like them. Yeshua’s warnings about blind guides and the pupil becoming like the teacher mean your podcasts, books, and leaders shape your character. Seek voices that love holiness, humility, and truth.
Build your life on doing, not just hearing. The wise builder in Luke 6 hears and acts. Tie every insight you gain — from Leviticus, Malachi, or the Gospels — to at least one concrete step of obedience in relationships, work, or worship.

The offerings in Leviticus form a pattern of drawing near to God. The central word for “offering” in Leviticus is קָרְבָּן korban. It comes from the root קָרַב karav (to approach, to draw near). The offerings are not about feeding God. They are about approach.

The Tabernacle and later the Temple functioned as visible reminders of God’s holiness dwelling among His people. Since God is perfectly holy, sin and impurity could not simply be ignored. The sacrificial system provided God-appointed means for cleansing, atonement, restoration, and worship.

These offerings were not random religious inventions but gracious instructions from God Himself. They pointed both backward and forward: backward toward humanity’s need for reconciliation after the fall in Eden, and forward toward the future work of Messiah. The goal is that all of those who are far away from God to be brought near to Him.

Leviticus 1–7 therefore describes how people who are “far off” come near to the presence of the LORD (Ephesians 2:13). The movement is from outside the camp toward the Tabernacle. The Tabernacle represents God’s dwelling in the midst of Israel (Exodus 25:8). The offerings are the God-given means for that approach.

The New Testament later reflects this same movement. Hebrews speaks of drawing near with confidence to the throne of grace (Hebrews 4:16). The vocabulary and imagery echo the earlier pattern of korban — approach.

In Hebrew thought, sacrifices were not merely primitive rituals or attempts to manipulate God. The entire system was designed to teach Israel how sinful human beings could approach a holy God while remaining in covenant relationship with Him. The sacrifices taught lessons about repentance, thanksgiving, fellowship, substitution, holiness, and obedience.

These passages are not disconnected religious texts from different eras, but part of one continuous revelation from the God of Israel. Together they demonstrate God’s desire for holiness, covenant faithfulness, sincere worship, repentance, and transformed hearts. The Torah, the Prophets, and the teachings of Yeshua all work together harmoniously and reveal the same divine character and purposes.

The five main offerings in LeviticusLeviticus 1–7 presents five primary offerings:

עֹלָה olah (burnt offering, whole ascending offering)
מִנְחָה minchah (grain or tribute offering)
שְׁלָמִים shelamim (peace or fellowship offering)
חַטָּאת khatat (sin or purification offering)
אָשָׁם asham (guilt or reparation offering)

Leviticus 1–5 describe these from the worshiper’s perspective. They answer the questions, “When do I bring this?” and “Why?” Leviticus 6–7 return to the same offerings. They speak from the priest’s vantage point of leading the worshipper on the approach Each section starts with, “This is the law (תּוֹרַת torat) of the…” (Leviticus 6:9; 6:14; 6:25; 7:1; 7:11).

The order also shifts. In Leviticus 1–5, the sequence is burnt, grain, peace, sin, guilt. In Leviticus 6–7, the order becomes burnt, grain, sin, guilt, peace. For the priests, the path ends with peace. This shift hints at an intended trajectory for the worshipper: consecration, gratitude, cleansing, restitution/restoration, and finally shared fellowship.

‘Soothing aroma’ and ‘most holy’Leviticus repeats the phrase רֵיחַ נִיחוֹחַ reach nichoach (soothing or pleasing aroma). For example, in the burnt offering: “an offering by fire of a soothing aroma to the LORD” (Leviticus 1:9 NASB95). The phrase does not imply that God enjoys smoke as such, particularly when unpleasant things are burning. It points to His pleasure in obedient, wholehearted devotion.

Another key term is קֹדֶשׁ קֳדָשִׁים kodesh kodashim (holy of holies, most holy). Some offerings, or their remainders, belong to this category (Leviticus 6:17; 7:1; 7:6). The inner sanctuary, the Holy of Holies, also bears this designation (Exodus 26:33–34). The phrase marks degrees of holiness. It divides between ordinary use and what belongs uniquely to God.

In several offerings, contact with a most holy portion communicates holiness. “Anyone who touches them will become consecrated” (Leviticus 6:18 NASB95). This direction, holiness moving outward, anticipates the sanctifying effect of Messiah’s work.

The burnt offeringThe burnt offering, עֹלָה olah, appears first. The word comes from עָלָה alah (to go up, ascend). The entire animal (except the hide, which goes to the priest) ascends in smoke (Leviticus 1:9; 7:8 NASB95). The worshiper leans his hand on the animal’s head. The Hebrew verb is סָמַךְ samach (to lean, to lay hand upon). This gesture conveys identification and transfer.

The offering is voluntary. It expresses total dedication. All of the animal goes up. The act teaches that the whole self belongs to God. The text states, “It will be accepted for him to make atonement on his behalf” (Leviticus 1:4 NASB1995). The root for atonement is כפר kaphar (to cover, to purge).

The daily burnt offering, the תָּמִיד tamid (continual) offering, keeps this pattern always before Israel (Numbers 28:3–8). The fire on the altar must never go out (Leviticus 6:12–13). The Hebrew uses the verb כבה kabah (to quench, to extinguish). Priests must not quench the fire. This fire later connects with prophetic images of unquenchable judgment and refining.

The grain offeringThe grain offering, מִנְחָה minchah, often accompanies the burnt offering. The term can mean tribute or present. It comes from the produce of the land. The worshiper brings fine flour with oil and frankincense (Leviticus 2:1). The offering excludes leaven (חָמֵץ chametz) and honey (דְּבַשׁ devash) when burned on the altar (Leviticus 2:11). This absence signifies purity and the avoidance of corruption or sweetness.

A memorial portion (אַזְכָּרָה azkarah) goes up in smoke. The priests eat the remainder in a holy place (Leviticus 2:2–3; 6:16). This remainder is kodesh kodashim. It sustains those who minister.

The grain offering expresses thanksgiving and dedication of labor. It acknowledges that what grows, and what human hands produce from it, comes from God. It also functions as an accessible offering for the poor who may not afford larger animals.

The grain offerings, when offered in the right spirit, are an attitude of gratitude to God for what He has done and when we express gratitude to God for what He has done for us, it can become infectious and others will feel emboldened and an encourage to also express gratitude to God for His blessings.

The peace offeringThe peace offering, שְׁלָמִים shelamim, is related to שָׁלוֹם shalom (peace, completeness, well-being). It can be brought for thanksgiving, fulfillment of a vow, or a freewill expression of joy (Leviticus 7:11–16). The animal may be male or female but must be without defect (Leviticus 3:1).

The fat and certain inner parts, including kidneys and liver, go on the altar (Leviticus 3:3–5). The breast is waved. The right thigh belongs to the priest (Leviticus 7:30–34). The offerer and family eat the remaining meat in a communal meal.

This offering pictures fellowship. God receives His portion. The priest receives his. The worshiper and household share the rest. It displays restored relationship and shared joy. The phrase reach nichoach again describes God’s pleasure in restoration (Leviticus 3:5).

It was a peace offering in the sense that it was offered and eaten communally within the household, but it was also a sin offering, because it was offered to cover over sin and protect those offering it from taking on the consequences of their sin. So if someone asks, “Is the Pesach offering a sin offering or a peace offering?” The answer is “Yes!”

The sin offeringThe sin offering, חַטָּאת khatat, addresses unintentional sins and impurities (Leviticus 4:1–2). The root חָטָא khata means to miss the mark or go astray. The type of animal varies by the status of the offender. A priest or the whole congregation brings a bull. A leader brings a male goat. An ordinary person brings a female goat or lamb. Very poor worshipers may bring birds or even flour (Leviticus 4:3–32; 5:11).

The blood’s placement depends on the case. In some instances, the priest brings it into the holy place and sprinkles it before the veil and on the horns of the incense altar (Leviticus 4:5–7). In other cases, he applies it to the horns of the altar of burnt offering (Leviticus 4:25). Fat still goes on the altar. For high-level offerings, the remainder of the animal goes outside the camp and burns there (Leviticus 4:11–12). For others, the priests eat the meat in a holy place (Leviticus 6:26).

The pattern highlights both expiation and contamination. Sin defiles the sanctuary, even when unintentional. The blood purifies sacred space. The carrying of the carcass outside the camp anticipates later reflections on Messiah’s suffering “outside the gate” of Jerusalem (Hebrews 13:11–13 NASB95).

The guilt offeringThe guilt or reparation offering, אָשָׁם asham, deals with offenses that include a debt or breach of trust (Leviticus 5:14–26 and 7:1–10). The offenses include misusing holy things, false dealing with a neighbor in matters of deposit, robbery, oppression, or failure to return lost property (Leviticus 6:2–3).

The offender must first restore what he took. He then adds one fifth (20%) and gives it to the injured party (Leviticus 6:5). After restitution, he brings a ram without defect as the אָשָׁם asham (Leviticus 6:6). The priest makes atonement. “It will be forgiven him” (Leviticus 6:7 NASB95).

This offering shows that reconciliation with God runs through reconciliation with neighbor. It rejects the idea that one can “be right with God” while ignoring unresolved wrongs against others. It also distinguishes between healthy guilt that leads to restoration and destructive shame that traps a person in despair.

Repentance is not merely emotional regret but involves concrete acts of restoration and accountability.

Substitution and patternAcross these offerings, substitution appears. Innocent animals die. The text never portrays them as morally guilty. They bear consequences in the place of the sinner. The visual and sensory impact teaches gravity. It shows that sin brings death and that mercy has a cost.

Blood played a central role in the sacrificial system because Scripture teaches that the life is in the blood. Blood represented life given in place of another life. This principle of substitution formed an important theological foundation for understanding Messiah’s atoning work. From a Messianic Jewish perspective, Yeshua did not abolish the sacrificial themes of Leviticus but fulfilled and embodied them. He became the perfect sacrifice who fully accomplished what the Temple sacrifices symbolized and anticipated.

Hebrews later calls the Levitical system “a shadow of the good things to come” (Hebrews 10:1 NASB95). A shadow is not unreal. It has shape and direction. It points beyond itself. The pattern of approach, cleansing, substitution, and fellowship prepares readers to understand later fulfillment.

In Matthew 5:23–24 during the Sermon on the Mount, Yeshua taught His disciples that a person cannot genuinely draw near to God while knowingly remaining in unresolved sin, bitterness, or injustice toward another person. Yeshua was intensifying the Torah’s ethical demands by teaching that reconciliation and repentance are part of true worship. A person cannot genuinely draw near to God while knowingly remaining in unresolved sin, bitterness, or injustice toward another person.

The sacrificial system was never intended to function mechanically or magically. God always cared about the condition of the heart behind the offering. A sacrifice without repentance, obedience, or covenant faithfulness was unacceptable. This theme became especially important in the transition to the Book of Malachi.

Malachi 3: Fire, priests, and weary worshipMalachi prophesied after the return of the remnant of Israel from exile in Babylon and Persia. The Temple was standing again. Sacrifices resumed. Yet spiritual apathy spread. The priests were offering defective animals. They treated their calling lightly (Malachi 1:6–8, 13). People tired of serving God.

Malachi 3 speaks into this situation.

“Behold, I am going to send My messenger, and he will clear the way before Me.”

Malachi 3:1 NASB95

The passage then describes Adonai coming to His temple as a refiner’s fire and launderer’s soap (Malachi 3:2). He “will purify the sons of Levi and refine them like gold and silver, so that they may present to the LORD offerings in righteousness” (Malachi 3:3 NASB95).

The fire language recalls the altar fire in Leviticus that must not go out (Leviticus 6:12–13). In Malachi, the problem is not lack of ritual. It is poor quality and wrong heart. Priests “despise” the table of the LORD by their offerings and attitudes (Malachi 1:7). God announces that He will refine them. He will restore offerings that truly please Him.

God’s goal was not merely punishment but restoration. The priests and people had drifted from covenant faithfulness, yet God still called them to return. This reflects the covenant loyalty and mercy of God toward Israel. The famous declaration, “I the Lord do not change,” is evidence of God’s faithfulness to His promises. Israel survived not because of its own righteousness but because of God’s unchanging covenant commitment.

Malachi also addresses tithes and support of the priesthood (Malachi 3:8–10). People withhold what sustains those who minister. This connects back to Leviticus, where parts of offerings and tithes feed the priests and their families. Neglect of this support undermines faithful service and signals distrust of God’s provision.

Spiritual gravity and backslidingRabbi Daniel Lapin likened the struggle against sin in the world to “spiritual gravity.” If gravity acts and no one resists it, objects fall. Similarly, if spiritual decline goes unopposed, people slide downward. Scripture often warns of “backsliding.” Hosea speaks of “a stubborn heifer” and of God’s people “bent on turning from Me” (Hosea 4:16; 11:7 NASB95). Jeremiah describes a people who “went backward and not forward” (Jeremiah 7:24 NASB95).

Small compromises accumulate. Priests in Malachi’s day likely did not plan to profane worship. They accepted slightly blemished animals. They became careless. Over time, standards eroded. Slowly, they let the fire on the altar of their hearts die down and go out.

The Torah and Prophets together urge watchfulness. They call leaders and people to “tend the fire.” They stress the need for continual renewal and honest self-examination.

The scriptures do not promote manipulative prosperity theology, rather, they emphasize that generosity, faithfulness, and trust in God remain important covenant principles. God desires wholehearted devotion rather than empty religious performance.

Luke 6: Exercise discernment and judgement on oneself firstLuke 6 contains a section sometimes called the Sermon on the Plain. In verses 39–49 Yeshua tells a series of short parables that connect to themes from Leviticus and Malachi.

First, He warns, “A blind man cannot guide a blind man, can he? Will they not both fall into a pit?” (Luke 6:39 NASB95). This speaks to discernment in choosing teachers. In Malachi’s time, priests functioned as blind guides when they treated holy things lightly. In any age, leaders who ignore God’s word risk leading others into moral and spiritual collapse. Leaders who lack spiritual clarity cannot produce healthy communities.

Second, He says, “The pupil is not above his teacher; but everyone, after he has been fully trained, will be like his teacher” (Luke 6:40 NASB1995). Training aims at likeness. Priests in Leviticus model holiness. They eat most holy portions in a holy place. They teach people to distinguish between holy and common (Leviticus 10:10–11). Disciples in Luke learn to resemble their Master in character and obedience.

Followers of Messiah Yeshua are called to reflect His character, values, mercy, humility, and obedience. This reflects a deeply Jewish understanding of discipleship in which students sought not only to learn teachings but also to imitate the life of the rabbi.

Third, He uses the image of the speck and the log (Luke 6:41–42 NASB1995). A person who tries to remove a speck from a brother’s eye while a log remains in his own behaves as a hypocrite. Yeshua was not prohibiting all moral discernment or accountability. Instead, He condemned self-righteous judgment and hypocritical condemnation.

This aligns with the sacrificial system’s insistence on purity in those who minister. It also responds to Malachi’s charge that priests and people blame others while ignoring their own compromises.

Fourth, He speaks of trees and fruit. “For there is no good tree which produces bad fruit, nor, on the other hand, a bad tree which produces good fruit” (Luke 6:43 NASB1995). He concludes, “For his mouth speaks from that which fills his heart” (Luke 6:45 NASB1995). Here καρδία (kardia) (heart) functions like Hebrew לֵב (lev) (heart). The inner life shows itself outwardly. Offerings and rituals without love and justice reveal a diseased tree, however impressive the leaves.

This idea also related to the role of spiritual leadership. Just as bad trees cannot produce good fruit, corrupt leaders cannot produce healthy spiritual communities. Yeshua’s warnings echoed prophetic concerns found throughout the Hebrew Scriptures regarding false shepherds, corrupt priests, and hypocritical leaders.

Finally, He tells the parable of the two builders (Luke 6:46–49 NASB1995). One hears His words and acts on them. That person builds on rock. Floods cannot shake the house. The other hears but does not act. That person builds on soil without foundation. The same flood destroys that house.

Hearing good teachings alone is insufficient. True discipleship requires obedience and action. Leviticus taught Israel how to approach God faithfully. Malachi rebuked the people for abandoning covenant obedience while maintaining outward religion. Yeshua likewise warned that merely calling Him “Lord” without obedience is spiritually empty.

Inner life: kidneys, heart, and fireThe Bible also frequently uses imagery of kidneys and heart. The Hebrew term for kidneys is כְּלָיוֹת kelayot (kidneys). The heart is לֵב lev. Together they describe the deep inner life. Psalm 26:2 says, “Examine me, O LORD, and try me; Test my mind and my heart” (Psalm 26:2 NASB95). Literally, God tests “kidneys and heart.”

These terms appear in sacrificial contexts, where kidneys and certain fats go on the altar. The visual burning of these inner parts symbolizes the offering up of deep impulses and desires. It anticipates later teaching on inner transformation. Ezekiel 36:26–27 promises a new heart and a new spirit (Ezekiel 36:26–27). Hebrews 4:12 speaks of the word of God judging “the thoughts and intentions of the heart” (Hebrews 4:12 NASB95).

Fire, too, functions as an image for inner reality. The unquenched altar fire points to continual devotion and God’s active presence. Malachi’s refining fire points to God’s work in purifying His people. Acts 2 later uses divided tongues as of fire to mark the Spirit’s coming upon the gathered disciples (Acts 2:3). The same God who commanded priests to keep literal fire burning now lights an inner fire in His people.

The post How Old Testament sacrifices and Messiah’s teachings fit together in one big story (Leviticus 1–7; Malachi 3; Luke 6) appeared first on Hallel Fellowship.

View Details

Takeaways from this study

Repentance must deal with people, not just God. The guilt offering shows that you cannot claim things are “right with God” while refusing to make things right with those you have harmed (Leviticus 6:2–7).
Real repentance includes restitution. Where possible, restore what you took or damaged and, like the added one‑fifth, go beyond bare minimum to show a changed heart.
Healthy shame leads back; toxic shame locks you away. Scripture calls you to admit real wrong and return, not to live in a self‑condemning identity that says you are beyond hope.
Religious activity cannot replace obedience. Jeremiah 7 warns that sacrifices and “church life” are empty if you ignore God’s voice in everyday relationships and ethics.
Listen when God confronts you. Prophets, Scripture, and mature believers function like God’s early warning system; resisting correction only deepens bondage.
Reconciliation is a journey that ends in peace. The priestly order for offerings — burnt, grain, sin, guilt, then peace — shows a movement from total surrender through repentance into shared fellowship.
Trust God to change your inner life, not just your habits. New Covenant promises of a new heart and Spirit (Jeremiah 31:31-34; Ezekiel 36:26–27) invite you to seek deep inner renewal, not just external behavior change.

In 2Corinthians 5:18–19 Apostle Paul writes, “Now all these things are from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation, namely, that God was in Christ reconciling the world to Himself, not counting their trespasses against them.” God initiates reconciliation. He then entrusts a “word of reconciliation” to His people.

This theme matches a long-seen progression of the offerings in the opening chapters of Leviticus. The Hebrew word for offering is קָרְבָּן korban/qorban (offering, that which is brought near, plural qorbanot). It comes from the root קרב karav (to draw near). The offerings form a structured way for those “far off” (wayward Israel and gentiles) to draw near to God’s presence. The Tabernacle itself supports this pattern. It stands as a center toward which worshipers move from outside the courtyard toward the Holy via the qorbanot.

The structures of the offeringsLeviticus 1–7 presents five main offerings. These are עֹלָה (olah) (burnt offering), מִנְחָה (minchah) (grain offering), שְׁלָמִים (shelamim) (peace or fellowship offering), חַטָּאת (chatat) (sin offering), and אָשָׁם (asham) (guilt or reparation offering).

Leviticus 1–5 describe these from the worshiper’s viewpoint. The order is:

Burnt offering (Leviticus 1)
Grain offering (Leviticus 2)
Peace offering (Leviticus 3)
Sin offering (Leviticus 4–5:13)
Guilt offering (Leviticus 5:14–6:7 in Hebrew numbering)

Leviticus 6–7 return to the same offerings. They speak from the priestly viewpoint. The order shifts:

Burnt offering (Leviticus 6:8–13)
Grain offering (Leviticus 6:14–23)
Sin offering (Leviticus 6:24–30)
Guilt offering (Leviticus 7:1–10)
Peace offering (Leviticus 7:11–34)

This change in order is significant. It suggests a different focus. In Leviticus 1–5 the stress rests on the “when” and “why” for the worshiper. In Leviticus 6–7 the stress rests on “this is the תּוֹרָה torah (instruction) of” each offering for the priests. The end point also differs. For the worshiper, the sequence ends with guilt and shame. For the priests, the sequence they take worshipers through in the Mishkan (Tabernacle) ends with peace and fellowship.

The sequence: From burnt offering to peaceThe priestly sequence in Leviticus 6–7 shows a journey. It moves from total surrender to gratitude, then to sin, guilt, and finally peace.

The burnt offering, עֹלָה olah, represents full consecration. All goes up in smoke (Leviticus 6:8–13).
The grain offering, מִנְחָה minchah, represents thanksgiving and acknowledgment of God’s provision (Leviticus 6:14–23).
The sin offering, חַטָּאת chatat, deals with missing the mark and defilement (Leviticus 6:24–30).
The guilt offering, אָשָׁם asham, deals with breach of trust and the need for restitution (Leviticus 7:1–10).
The peace offering, שְׁלָמִים shelamim, celebrates restored fellowship and shared joy (Leviticus 7:11–34).

For the priests, this order ends at peace. Their service moves people from distance and damage into wholeness and shared table. This fits their vocation as agents of reconciliation.

| Leviticus 1–5 | Leviticus 6–7 | | --- | --- | | Audience | Worshipers | Priests | | Form | Case laws (“if…”) | Instructional (“torah of…”) | | Order of offerings | Burnt → Grain → Peace → Sin → Guilt | Burnt → Grain → Sin → Guilt → Peace | | Emphasis | When/why to offer | How to handle offerings, lead the worshipper | | Climax | Guilt offering(shame then forgiveness) | Peace offering (communal meal) |

Key Hebrew terms for sin and betrayalOne word for sin is חַטָּאת chatat (sin, sin offering). Its root חטא chata means “to miss the mark,” “to go astray,” or “to lose the way.” It can describe error, failure, or moral deviation.

Another word is מַעַל ma’al (to act unfaithfully, to trespass). Leviticus 6:2 introduces a case: “When a person sins and acts unfaithfully against the LORD, and deceives his companion….” Here “acts unfaithfully” translates מַעַל ma’al. The term can also mean “to embezzle” or “to misuse what is holy.”1 It often signals betrayal of trust.

Two words describe taking by force or pressure: גָּזֵל gazel (robbery), from the verb גזל gazal (to seize, tear away), and אָשַׁק ashaq (to oppress, extort).

Another word is פִּקָּדוֹן pikadon (deposit, something entrusted), from פקד pakad (to attend, number, appoint). The passage speaks of something “deposited with him or entrusted to him” (Leviticus 6:2 NASB95). This highlights responsibility for what lies “in one’s hand.”

These terms show that the guilt offering deals with relational damage. The offenses involve lies, misused deposits, robbery, or failure to return lost property (Leviticus 6:2–3 NASB95). They harm both neighbor and relationship with God.

The guilt offering and restitutionLeviticus 6:4–7 describes the response. The offender must first restore what was taken. Then he must “add to it a fifth part” (one fifth, 20 percent) and give it to the wronged party (Leviticus 6:5). Only then does he bring an אָשָׁם asham (guilt offering) to the LORD, “a ram without defect” (Leviticus 6:6 NASB95). The priest makes atonement. The text concludes, “and it will be forgiven him” (Leviticus 6:7 NASB1995).

The verb for “add” is יסף yasaf (to add). This links conceptually with the name יוֹסֵף Yosef (Joseph), “He adds.” The added one-fifth teaches several things. It marks the harm as serious. It also trains the heart. The one who has sinned now feels the cost of betrayal. Future temptation becomes less attractive. The extra payment forms a kind of spiritual “guardrail” in the memory.

This pattern shows that forgiveness does not bypass justice. It includes confession, restitution, and additional compensation. Reconciliation with God runs through reconciliation with neighbor.

Good shame and toxic shameWe must distinguish between helpful shame and destructive shame. The verb אָשֵׁם asheym (become guilty) sounds like the English word “ashamed.” While this link is only mnemonic, it helps us remember what the Hebrew word communicates.

Healthy shame recognizes real wrong. It says, “I have gone off the right path.” It leads to confession, restoration, and return. Unhealthy or toxic shame says, “I am worthless and beyond hope.” It spirals into despair and isolation.

The guilt offering addresses the first type. It calls the sinner to face reality, to make things right, and to turn back. It does not support the second type. Scripture also warns against false self-condemnation that ignores God’s mercy and the testimony of mature believers.

Jeremiah 7 and the critique of empty sacrificeGod speaks through the prophet Jeremiah at the gate of the Temple, confronting people who trust in the building and rituals while living in injustice and idolatry (Jeremiah 7:1–11).

“Thus says the LORD of hosts, the God of Israel, ‘Add your burnt offerings to your sacrifices and eat flesh. For I did not speak to your fathers, or command them in the day that I brought them out of the land of Egypt, concerning burnt offerings and sacrifices. But this is what I commanded them, saying, “Obey My voice, and I will be your God, and you will be My people; and you will walk in all the way which I command you, that it may be well with you.”‘”

Jeremiah 7:21–23 NASB95

This does not deny that God later gave sacrificial instructions. It sets priorities. First came the call to trust, listen, and walk with God. Sacrifices then served that relationship. They never replaced it. When people kept rituals but hardened their hearts, the offerings lost meaning. God rejected them because they no longer expressed obedience or love.

Thus Jeremiah and Leviticus agree. Offerings without repentance do not please God. The אָשָׁם asham only makes sense when the offender truly turns back and seeks to restore.

From house of bondage to lifelong walkThe prophet recalls the Exodus pattern. God had brought Israel “out of the land of Egypt, from the iron furnace” (Jeremiah 11:4 NASB95). The aim was not bare escape. It was covenant relationship. God said, “I will be your God, and you will be My people” (Jeremiah 7:23 NASB95). That implies a lifelong walk. It requires trust and obedience.

The Torah describes a future metaphorical circumcision of heart. God will “circumcise your heart and the heart of your descendants, to love the LORD your God with all your heart and with all your soul” (Deuteronomy 30:6 NASB95). The issue is not ritual precision alone but inner alignment and persevering loyalty.

Jeremiah laments that the people “did not obey or incline their ear, but walked in their own counsels and in the stubbornness of their evil heart, and went backward and not forward” (Jeremiah 7:24 NASB95). The language of going backward recalls the desire to return to Egypt in the wilderness narratives. It also echoes Paul’s later warning about returning to bondage under sin.

The role of the prophetsJeremiah 7:25–26 stresses that God sent prophets “daily, rising early and sending them” (Jeremiah 7:25 NASB95). Yet the people “stiffened their neck” and “did worse than their fathers” (Jeremiah 7:26 NASB95). The prophets functioned like living embodiments of the guilt and sin offerings. They exposed wrong. They called for repentance. They warned of consequences. They also held out hope of restoration.

Their message aligns with the אָשָׁם asham pattern. They insisted that people admit wrong, turn from it, repair damage where possible, and seek God’s mercy. They also warned against false messages, whether from deceptive teachers or from misused Scripture. Discernment became vital. Communities needed mature, tested voices to help weigh what truly came from God.

Fulfillment in the suffering servant and the ShepherdApostle Peter drew heavily from the Suffering Servant messianic prophecy in Isaiah 52:13–53:12.

For you have been called for this purpose, since Christ also suffered for you, leaving you an example for you to follow in His steps, who committed no sin, nor was any deceit found in His mouth.

1Peter 2:21–22 NASB95

This echoes Isaiah 53:9. It portrays a righteous sufferer.

Peter continues, “and He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness; for by His wounds you were healed” (1Peter 2:24 NASB95). The imagery includes both sin-bearing and healing. It resonates with both חַטָּאת chatat and אָשָׁם asham. Isaiah 53:10 uses אָשָׁם asham for the servant’s offering: “If He would render Himself as a guilt offering” (Isaiah 53:10 NASB95).

Peter concludes, “For you were continually straying like sheep, but now you have returned to the Shepherd and Guardian of your souls” (1 Peter 2:25 NASB95). This returns to the theme of going off the path and coming back. It also links Jeremiah’s critique of bad shepherds with the promise of a faithful Shepherd who lays down His life for the flock (John 10:11).

Inner renewal and the New CovenantEzekiel and Jeremiah both promise inner transformation.

“Moreover, I will give you a new heart and put a new spirit within you… I will put My Spirit within you and cause you to walk in My statutes.”

Ezekiel 36:26–27 NASB95

Jeremiah 31:33 describes God writing His law on hearts and minds. These promises answer the recurring failure described in Jeremiah 7 and Romans 7.

In New Testament language, the Spirit renews the “inner man” (2Corinthians 4:16 NASB95). He enables believers to “walk by the Spirit” and not carry out the desire of the flesh (Galatians 5:16–17).

The same inner arena once described by לֵב lev (heart) and כְּלָיוֹת kelayot (kidneys) now appears under terms like καρδία kardia (heart), νοῦς nous (mind), and συνείδησις syneidēsis (conscience). The conflict between יֵצֶר הַטּוֹב yetzer ha-tov (good inclination) and יֵצֶר הַרַע yetzer ha-ra (evil inclination) becomes a Spirit-led reordering of desire.

Yeshua’s call to love God “with all your heart, and with all your soul, and with all your mind, and with all your strength” (Mark 12:30 NASB1995) assumes this renewal. The goal is unified inner faculties. The offerings, the prophets, and the New Covenant promises all converge here.

Destination: RestorationLeviticus 6–7 presents the guilt offering as a concrete path from betrayal to restored fellowship. It combines confession, restitution, added compensation, priestly atonement, and divine forgiveness. The changed order of offerings for the priests ends in peace. This reflects their role in guiding people from distance and damage into שָׁלוֹם shalom (peace, wholeness).

Jeremiah 7 warns that sacrifices without obedience become empty. The prophets insist on inward change and genuine repentance. 1Peter 2 and Isaiah 53 show a righteous servant who bears sin and leads straying sheep back to the Shepherd. Ezekiel 36 and Jeremiah 31 promise a new heart and Spirit that make lasting obedience possible.

Together these texts portray a coherent journey of the believer. People move from sin and shame, through honest admission and restitution, into reconciliation and peace. The sacrificial language, prophetic critique and apostolic teaching all serve one purpose. They call people to return to God with whole hearts and to live out restored relationships with others.

1 Hebrew and Aramaic Lexicon of the Old TestamentThe post From messing up to making it right: Understanding the Bible’s guilt offering (Leviticus 6; Jeremiah 7; 1Peter 2) appeared first on Hallel Fellowship.

View Details

Takeaways from this study

Own harm even when it wasn’t intentional. Leviticus 5 shows that unknown or unintended sin still damages relationships. When you realize harm has occurred, you take responsibility and pursue repair, not excuses.
Practice regular, concrete confession. Confession is not just “between me and God.” James 5:16 and Matthew 18 call for honest confession to trusted, mature believers so that healing can begin.
Treat hard conversations as a מצוַה mitzvah (command).
Confronting sin or hurt in a brother or sister is not optional. Matthew 18 frames it as obedience to God with the goal of restoration, not as a personal preference.
Aim for תשוּבָה teshuvah, not punishment. The pattern from Leviticus, Yom Kippur, and 1Corinthians/2Corinthians shows that God’s goal is turning and restoration, not simply “winning” a conflict or pushing people away.
Repair includes restitution where possible. The אָשָׁם ’asham (guilt offering) reminds us that saying “sorry” is often not enough. When you can, make practical restitution — time, money, reputation, or effort to rebuild trust.
Guard your tongue as seriously as any other sin. לָשׁוֹן הָרַע lashon hara‘ (harmful speech, gossip) can quietly destroy reputations and relationships, regardless of our intent. Before you share something about someone with someone else, ask: “Will this heal, or will this wound?”
Stay rooted in community and prayer. James 5 and Hebrews 10 assume believers walking together — confessing, praying, and encouraging. Isolation makes sin easier to hide and harder to heal; intentional fellowship makes repentance and restoration more likely.

The Torah offerings to the work of the Messiah and to practical congregational life. The goal is to show that God does not ignore hidden failure. Instead, He exposes, forgives, and restores. He also commands His people to imitate that pattern with one another.

Hidden and unknown guiltLeviticus 5 addresses sins that are not immediately obvious. They may be hidden, unknown, or unintended, but they still matter. The chapter deals with several situations (Leviticus 5:1–13, 15–19):

First, it mentions a person who hears a public adjuration to testify and remains silent (Leviticus 5:1). Silence in the face of known truth incurs guilt.
Second, it covers ritual impurity that is not recognized until later (Leviticus 5:2–3).
Third, it addresses rash oaths, made without careful thought (Leviticus 5:4).

When the person later becomes aware of the sin, “he shall confess that in which he has sinned” (Leviticus 5:5 NASB95). Awareness triggers responsibility. Confession must follow.

Ignorance does not cancel harm. Damage to relationships, whether with God or people, remains real. Therefore, repair is not optional. Once a person realizes that a wrong has occurred, he must seek to set it right.

Confession and the discipline of returnLeviticus 5 is part of a broader biblical call to תְּשׁוּבָה teshuvah (turning, repentance). The root שׁוּב shuv means “to turn” or “return.” Repentance involves turning from a destructive path and returning to God’s way.

This connects with Apostle Ya’akov’s teaching that knowing the good and refusing to do it is sin (cf. James 4:17). When someone becomes aware of sin, silence or passivity deepens the guilt. Instead, Scripture calls for an active response.

Confession in the Bible often uses the Greek verb ὁμολογέω homologeō (to confess, agree). It appears in James 5:16: “Therefore, confess your sins to one another, and pray for one another so that you may be healed” (NASB95). Confession means agreeing with God’s verdict about the act. It also means bringing that truth into community, not hiding it in isolation.

Congregational repairMatthew 18 is a “bedrock” passage for congregational repair. Messiah Yeshua (Christ Jesus) outlines a path for dealing with sin between believers (Matthew 18:15–17).

If a brother sins, one goes to him in private (Matthew 18:15). If he listens, the relationship is restored.
If not, one or two spiritually mature believers to join as witnesses (Matthew 18:16).
If he still refuses, the matter goes before the wider ἐκκλησία ekklēsia (assembly) (Matthew 18:17). Persistent refusal may lead to distancing the person from the congregation for a time.

These confrontations are not optional. They are מִצְוֹת mitzvot (commandments). They are unpleasant, but they form part of faithful obedience. The aim is not punishment. The aim is restoration and תְּשׁוּבָה teshuvah.

Restoration, not destructionWe see an example of confrontation and restoration in action from Paul’s two surviving letters to the congregation in the cosmopolitan Greek city of Corinth. In 1Corinthians 5, Paul confronts a case of extreme sexual immorality. He insists that such behavior cannot continue among those who represent the holy God. However, the final goal is not permanent exclusion.

In 2Corinthians 2:6–8, Paul speaks about restoring a repentant offender. He urges the community to forgive and comfort, so the person is not overwhelmed by sorrow.

This is a biblical pattern. Correction must point toward healing, not shaming for its own sake.

The Hebrew term used for guilt offering, אָשָׁם ’asham (guilt), has a verbal form that can sound like “ashamed” in English. While this is a memory aid, it’s not a linguistic link. Yet the image helps: guilt that is acknowledged and addressed can move from shame to restoration.

God’s provision for economic situations in the offeringsLeviticus 5 also shows sensitivity to economic status. Different offerings match different financial capacities (Leviticus 5:6–13).

A female sheep or goat for those with standard means.
Two turtledoves or pigeons for the poor.
A measure of fine flour for the very poor.

This scaling shows that God does not restrict forgiveness to the wealthy. He provides a path of repair for everyone.

We see in Luke 2:22–24, where מִרְיָם Miryam (Mary) and יוֹסֵף Yosef (Joseph) offer birds for the Torah purification offering for a woman after Yeshua’s birth. This offering matches the provision for the poor. It indicates their economic status and shows continuity between Torah practice and the life of Yeshua’s family.

‘Clean,’ ‘unclean’ and the lesson behind the food lawsLeviticus 5 connects with wider purity laws. טָמֵא tamé (ritually unfit, often “unclean”) and טָהוֹר tahor (fit, “clean”). These categories affect whether a person may approach the Sanctuary (Leviticus 5:2–3).

We see these two words in Leviticus 11 with the food laws. God sets out a kind of “lifelong fast.” His people may eat some animals, but not others. The purpose goes beyond diet. Leviticus 11:44–45 emphasizes holiness: “Be holy, for I am holy” (NASB 1995).

If people treat these commands only as mechanical rules, they miss the point. The rules are signs pointing to a larger lifestyle of holiness (recognizing that God’s ways are largely separate from the degraded behaviors of the world). The food laws remind the people that common influences can contaminate their distinct calling.

The heart of fastingIn Isaiah 58, we see a correction about the Yom Kippur (Day of Atonement) fast. Leviticus 16 commands the people to afflict or humble themselves (עִנָּה ‘inah, from עָנָה ‘anah) on Yom Kippur (Leviticus 16:29–31). This includes fasting from food and water.

However, Isaiah 58 confronts a shallow fast. The people complain that God does not notice their fasting (Isaiah 58:3). God responds that their fast lacks justice and mercy. He describes the fast He chooses: to loose bonds of wickedness, to care for the oppressed, the widow, the orphan, and the stranger (Isaiah 58:6–7).

A person can “oppress” himself by fasting and yet still oppress others. In that case, the ritual misses its purpose of transformation. True humbling aims to draw closer to God’s heart and to love others.

Sin “with a high hand”Numbers 15 provides a parallel and expansion to Leviticus 4–5.
It describes unintentional sins and their offerings (Numbers 15:22–29). But it also describes deliberate sins.

The key phrase is בְּיָד רָמָה b’yad ramah (with a high hand) (Numbers 15:30). This idiom describes arrogant, defiant sin. It corresponds to the category עָוֹן avon (iniquity). Such sin involves not only missing the mark, but resisting God’s authority.

Numbers 15:30–31 states that the person who acts with a high hand despises the word of the LORD. He shall be cut off from his people.

Yom Kippur and the covering of iniquityThis as a severe picture. Yet it also points to the special role of the Day of Atonement in covering iniquity — as well as sin (an error) and transgression (more willful).

Leviticus 16 describes Yom Kippur, the Day of Atonement.
Two goats stand at the center of the ritual (Leviticus 16:7–10).
One goat is “for the LORD.” Its blood covers the sanctuary and the people’s sins, transgressions, and iniquities (Leviticus 16:15–19).
The other goat bears the iniquities into the wilderness (Leviticus 16:20–22).

This is God’s answer even to such an affront and breach of relationship as עָוֹן avon (iniquity). A person who had sinned with a high hand and been cut off still has a path back. He must humble himself deeply on Yom Kippur. He must recognize that without this day he would remain excluded.

This pattern reveals God’s desire for restoration. He takes sin seriously. Yet He provides a way for even the worst rebellion to be forgiven, if there is genuine תְּשׁוּבָה teshuvah.

The offerings as patterns and the work of the MessiahThe early chapters of Leviticus as a sequence of offerings:

עֹלָה ‘olah (burnt/ascending offering) in Leviticus 1.
It represents total consecration, fully consumed on the altar.
מִנְחָה minchah (grain/tribute offering) in Leviticus 2.
It expresses thanksgiving and dedication of daily provision.
שְׁלָמִים shelamim (peace or well-being offerings) in Leviticus 3. They celebrate restored fellowship and contentment (שָׁלוֹם shalom).
חַטָּאת ḥaṭṭat (sin/purification offering) in Leviticus 4–5.
It focuses on purification from sin, especially unintentional sin.
אָשָׁם ’asham (guilt/reparation offering) in Leviticus 5.
It deals with guilt that requires restitution.

These offerings act as patterns or shadows. They point beyond themselves. The Tabernacle and later the Temple follow the pattern shown to Moses on the mountain (Exodus 25:8–9, 40). They are not the ultimate reality.

This points to the actual reality: the Messiah. In the Gospels, Yeshua is identified as the “Lamb of God who takes away the sin of the world” (John 1:29 NASB95). This combines themes of Passover (“Lamb of God”) and Yom Kippur (“takes away the sins of the world”).

Passover emphasizes protection from wrath. The blood on the doorposts in Exodus 12 causes the destroyer to pass over (Exodus 12:7, 12–13). Yom Kippur emphasizes covering and removal of sins, transgressions, and iniquities (Leviticus 16:21–22).

Taken together, these patterns explain Romans 8:1: “Therefore there is now no condemnation for those who are in Christ Jesus” (NASB95). In God’s sight, the wrath has been turned away, and the guilt has been covered and removed.

Access to God’s presence through the MessiahUnder the Torah, casual access to the Holy of Holies means death. Only the high priest could enter, only once a year, and only with blood (Leviticus 16:2–3, 34). Improper approach resulted in judgment, as in the case of Nadab and Abihu (Leviticus 10:1–3).

The Letter to the Hebrews presents a mystery. Believers now have confidence to enter the holy place by the blood of Yeshua (Hebrews 10:19–22). The veil is no longer a barrier in the same way. The Messiah acts as a priest forever and opens the Way.

This does not make God less holy. Instead, it shows that the Messiah has fully met the holiness standard. Those who trust in Him appear before God clothed in His righteousness, not their own.

Confession, prayer and mutual supportJames 5:16 calls believers to confess sins to one another and to pray for one another. The goal is healing: “The effective prayer of a righteous man can accomplish much” (NASB95).

This command assumes a living community. Believers do not walk alone. They speak truth to one another, share burdens, and intercede.

Thus we see the importance of gathering together, echoing Hebrews 10:24–25. As trials increase, isolation becomes more dangerous. Community support helps believers continue toward the “finish line,” using the imagery of a race (cf. Hebrews 12:1–2; 1Corinthians 9:24).

Speech, gossip and relational damageOne practical application involves לָשׁוֹן הָרַע lashon hara‘ (evil tongue, harmful speech). Gossip can cause serious relational damage, even when the speaker did not intend harm. This fits the category of unintentional or unrecognized sin.

Once harm becomes evident, the person must acknowledge it. He must seek forgiveness and make restitution where possible. Otherwise, small offenses can snowball into large divisions.

This links back to Leviticus 5 and the need to address breaches early. It also aligns with Matthew 5:23–24, where a person must seek reconciliation with a brother before offering a gift at the altar.

Community, intercession and global perspectiveWe also have a broader view of community. Believers belong not only to a local assembly but also to a worldwide body. Prayer meetings that include intercession for persecuted believers in various nations reflect this reality.

The picture is of a global family that shares one Messiah and one hope. As members suffer or struggle, others pray and support them.
This expresses the unity described in passages like 1Corinthians 12:12–27.

The hope of restorationTo sum up, Scripture presents a coherent pattern:

God exposes hidden guilt.
He demands confession and repair.
He provides offerings and, ultimately, the Messiah as the final answer to sin, transgression, and iniquity.

Commands to confront, confess, and restore are not optional ideals. Yet their deepest motive is mercy. God desires teshuvah, a turning back, not destruction.

God calls His people to live truthfully, repair relationships, walk in holiness, and trust in His appointed means of atonement. In that way, both individuals and communities move from guilt and brokenness toward healing, peace and restored fellowship with God and with one another.

The post ‘I didn’t mean to hurt you’: What the Bible says about unintentional sin and relationship repair (Leviticus 5; Numbers 15; James 5; Matthew 18) appeared first on Hallel Fellowship.

View Details

Takeaways from this study

Your finish matters more than your start. Ezekiel 18 shows God judges how a person ends, not just how they begin. Keep turning toward righteousness; do not coast on a “good past,” and do not despair over a “bad past” if you are turning now.
Actions reveal what you really believe. From Leviticus 4, Ezekiel 18, Matthew 7, and 1John 3, the pattern is clear: what you consistently do shows whose you are. Examine your habits, not just your words and emotions.
Repentance means changing direction, not just feeling bad. Biblical תְּשׁוּבָה teshuvah (repentance) is a turn: away from ἀνομία anomia (lawlessness) and toward צְדָקָה tsedaqah (righteousness, i.e., God’s ways). Real repentance includes concrete changes in behavior, relationships, and priorities.
Leadership sin affects others; personal sin is not “private” to God. Leviticus 4 and high priest Eli’s example show that when leaders sin, the whole community can suffer. If you lead in any sphere (home, congregation, workplace), your integrity or compromise influences more than just you.
Deal with sin if you want a clear prayer life. The blood on the Tabernacle’s golden altar and John 9:31 together picture this: persistent, unrepented sin clutters the prayer line. Confess, turn, and seek restored relationship when prayer feels blocked.
Grace is not permission; it is power to live differently. Romans 6 and 1Corinthians 6 show that Yeshua’s atonement frees you from your past, not from your responsibility. Grace is God’s enablement to stop living in bondage to sin.
Obedience is the normal lifestyle of those who know God. 1John 3 and Matthew 7 frame obedience not as “extra credit,” but as the expected pattern of those who truly belong to Him. Holiness is not perfectionism; it is a steady, humble walk of learning to do God’s will.

Leviticus 4 focuses on unintentional sins: “things which the LORD has commanded not to be done, and commit any of them” (Leviticus 4:2 NASB95). The Hebrew phrase for sin offering here is חַטָּאת khaṭṭat. The passage addresses cases where a person or group breaks a command without deliberate intent.

By a traditional rabbinic view, sin offerings in Leviticus cover deeds a person did that should not have been done. They do not cover failures to do what one ought to do. In other words, the focus lies on transgressions of prohibitions rather than omissions of positive commands.

מִילָה milah (circumcision) is a commanded act. So is שַׁבָּת Shabbat (Sabbath) observance. Yet the Torah does not prescribe a specific sin offering for someone who fails to circumcise or fails to honor the Sabbath. Those failures remain serious (death for flagrant Shabbat desecration, for example). However, they fall outside the narrow category of sins addressed by the khaṭṭat in Leviticus 4.

Contrast this with many Christian assumptions where “sin” often includes both wrong actions and failures to act under the same category. The Torah, however, distinguishes various types of wrongdoing and provides different remedies.

4 groups, 2 altarsLeviticus 4 also distinguishes four categories of sinners:

The anointed priest (often understood as the high priest).
The whole congregation of Israel.
A leader (often interpreted as the king).
Any individual of the people of the land (Lev 4:3, 13, 22, 27).

Each group has a specific prescribed offering. The anointed priest and the whole congregation bring a bull. The leader brings a male goat. The ordinary individual brings a female goat or lamb.

The study then focuses on two altars:

The bronze altar outside, for burnt offerings and other animal sacrifices
The golden altar inside, primarily for incense offerings

The Hebrew for altar is מִזְבֵּחַ mizbeaḥ. Incense is קְטֹרֶת qetoret. The study notes that the bronze altar relates to sacrifice and atonement. The golden altar, near the veil, relates to prayer and intercession. Throughout Scripture, incense often symbolizes prayers (e.g., Psa 141:2; Rev 5:8).

In Leviticus 4, something unusual happens with the bull offerings for the anointed priest and the whole congregation. The priest takes some of the blood inside and sprinkles it before the veil and puts some on the horns of the golden altar of incense (Lev 4:6–7, 17–18). The remainder of the blood is poured out at the base of the bronze altar.

For the leader and the ordinary individual, the blood stays at the bronze altar only (Lev 4:25, 30). No blood goes to the golden altar for those cases.

Prayer, sin, and leadership responsibilityBecause the golden altar links to prayer, we see a pattern. When the priest or the whole congregation sins unintentionally, the blood touches the place associated with prayer. This symbolizes that their sin affects the community’s prayer life. In other words, when spiritual leaders or the representative body fail, the relationship between the people and God suffers in a collective way.

In 1Samuel 2–3, high priest Eli’s sons corrupt the priesthood. They abuse sacrifices and commit immorality. Eli fails to restrain them adequately. As a result, “word from the LORD was rare in those days, visions were infrequent” (1 Sam 3:1 NASB95). God later declares that He will judge Eli’s house (1Sam 3:11–14 NASB95). So priestly sin can block or cloud divine communication.

By contrast, when a king or an individual Israelite sins unintentionally, their sacrifice remains at the bronze altar. Their sin still matters. Yet it does not automatically obstruct the entire nation’s access to God in the same symbolic way. This distinction supports a larger principle. Leadership carries a broader spiritual impact. Private sin can remain personal, while corporate or leadership sin can become communal.

Individual accountabilityEzekiel 18 strongly develops individual responsibility. It quotes then corrects the proverb, “The fathers eat the sour grapes, but the children’s teeth are set on edge” (Ezek 18:2 NASB95). God rejects that proverb. He states that “the soul who sins will die” (Ezek 18:4 NASB95). The Hebrew word for soul or person is נֶפֶשׁ nephesh.

The chapter describes three generations:

A righteous man who practices justice and righteousness (Ezek 18:5–9).
His violent and idolatrous son (Ezek 18:10–13).
A grandson who sees his father’s sins and chooses a different path (Ezek 18:14–17).

The righteous grandfather lives. The wicked son dies for his own sin. The righteous grandson lives despite his father’s guilt. God concludes that “the son will not bear the punishment for the father’s iniquity, nor will the father bear the punishment for the son’s iniquity” (Ezek 18:20 NASB95). The Hebrew word for iniquity or guilt is עָוֹן ʿavon.

This chapter deals largely with intentional sins. The examples include idolatry, adultery, oppression, and exploitation. The text also stresses acts of compassion and justice: feeding the hungry, clothing the naked, and refusing to lend at interest.

Ezekiel 18 also clarifies how God weighs a life. A righteous person who turns away and practices iniquity at the end will die for that iniquity. God will not remember his former righteousness (Ezek 18:24). Likewise, a wicked person who turns from sins and practices justice and righteousness will live. God will not remember his former sins (Ezek 18:21–22). This principle emphasizes how a person finishes the race.

Actions as the measure of a lifeFrom Ezekiel 18, we see who God evaluates people by their actions over time, especially at the end of their lives. The Hebrew word for righteousness is צְדָקָה tsedaqah. Justice or judgment is מִשְׁפָּט mishpat. These words describe concrete deeds, not only inner attitudes.

We see this in the teachings of Yeshua and His apostles. Scripture does not present a shift from action-based evaluation in the TaNaKh to a purely mental or verbal faith in the New Testament. Instead, faith and action remain joined.

Lawlessness and false assuranceIn Matthew 7:15–23, Yeshua warns about false prophets who come in sheep’s clothing but inwardly are ravenous wolves: “You will know them by their fruits” (Matt 7:16 NASB95). The Greek word for fruit or outcome is καρπός karpos. The emphasis remains on observable results.

Then Yeshua describes people who call Him “Lord” and who even prophesy, cast out demons, and perform miracles in His name. Yet He declares,

“I never knew you; depart from Me, you who practice lawlessness.”

Matt 7:23 NASB95

The Greek term here for lawlessness is ἀνομία anomia.

Anomia is the opposite of the Hebrew תּוֹרָה Torah (instruction, law). If sin is defined as violation of Torah, then lawlessness signals a life pattern that ignores or rejects God’s instructions. Yeshua’s warning shows that impressive spiritual experiences or ministries cannot substitute for obedience.

Here we see a parallel with Ezekiel 18. A life can contain many religious acts, yet if it ends in ongoing lawlessness, God may reject those earlier works. The focus returns to final direction and consistent practice.

Prayer and sinnersIn John 9, Yeshua restores the sight of a man born blind. Later he testifies before the religious leaders, “We know that God does not hear sinners; but if anyone is God-fearing and does His will, He hears him” (John 9:31 NASB95). The phrase “does His will” echoes the emphasis on obedience.

Yeshua didn’t correct this statement. Instead, the narrative supports it. God responds to the faith and obedience of the healed man. Meanwhile, the religious leaders remain spiritually blind. The story reinforces the earlier theme: persistent sin can obstruct prayer, while repentance and obedience open the way.

Sin, lawlessness and identityThe apostle Yokhanan (John) writes, “Everyone who practices sin also practices lawlessness; and sin is lawlessness” (1John 3:4 NASB95). The Greek term for sin (missing the mark) is ἁμαρτία hamartia. Again, lawlessness here is anomia. Yokhanan defines sin as active violation of God’s standards.

He continues, “No one who abides in Him sins; no one who sins has seen Him or knows Him” (1John 3:6 NASB95). Later he writes, “The one who practices righteousness is righteous, just as He is righteous; the one who practices sin is of the devil” (1John 3:7–8 NASB95). The key Greek verbs are in the present continuous case. The issue is ongoing practice, not isolated failures.

Yokhanan also connects love and action. He writes, “let us not love with word or with tongue, but in deed and truth” (1John 3:18 NASB95). The Greek term for deed (or work) is ἔργον ergon. This resonates with the concrete examples in Ezekiel 18 and with Yeshua’s teaching on fruit.

Yokhanan does not set love against Torah. Instead, he describes love as the fulfillment and embodiment of God’s commands. Inner transformation appears outwardly in consistent behavior.

Grace, freedom and responsibilityWe see that principle also in apostle Paul’s letters. In Romans 6, he asks whether believers should continue in sin so that grace may increase. Paul answers, μὴ γένοιτο mē genoito (“May it never be!” Rom 6:2 NASB95). He argues that those who have been united with Messiah in His death have died to sin. Therefore, they must no longer let sin reign in their mortal bodies (Rom 6:11–13).

In his first letter to the Greek cosmopolitan city of Corinth, Paul lists unrighteous behaviors — sexual immorality, idolatry, adultery, theft, greed, drunkenness, reviling, swindling — and states that those who practice such things will not inherit the kingdom of God (1Cor 6:9–10 NASB95). This is continuity with Ezekiel’s categories and with Yeshua’s warning in Matthew 7.

At the same time, Paul affirms that believers “were washed… sanctified … justified in the name of the Lord Jesus Christ and in the Spirit of our God” (1Cor 6:11 NASB95). The Greek for justified (declared righteous) is δικαιόω dikaioō. This judicial declaration does not remove the call to obedience. Rather, it empowers a new life.

Historical example: Hezekiah’s reformIsrael’s King Hezekiah becomes a central example of corporate repentance. He inherits a nation in which the Temple has been defiled and neglected (2Chr 29:7). The doors of the house of the LORD are shut. The lamps are out. No incense burns. No burnt offerings rise.

Hezekiah gathers the priests and Levites. He calls them, “My sons,” and urges them to consecrate themselves and the house of the LORD (2Chr 29:5). The Hebrew verb for consecrate is קִדֵּשׁ qiddesh (set apart, sanctify). He confesses that the fathers have been unfaithful, have done evil, and have forsaken the LORD (2Chr 29:6). He interprets recent judgments and national distress as the result of that unfaithfulness.

The Levites respond. They gather their brothers. They purify themselves. They cleanse the house of the LORD. They remove defilement to the Kidron valley (2Chr 29:15–17). After the cleansing, the king and the congregation bring a large set of offerings: bulls, rams, lambs, and male goats for a sin offering “for the kingdom, the sanctuary and Judah” (2Chr 29:21 NASB95).

The priests slaughter the animals and apply the blood to the altar. The goats for the sin offering are presented before the king and the assembly. They lay their hands on the animals, and the priests slaughter them and make atonement “for all Israel” (2Chr 29:23–24 NASB95). The Hebrew for atonement is כִּפֵּר kippēr (cover, atone), from the root verb כָּפַר kaphar.

Hezekiah then arranges musicians and singers according to the pattern of David. As the burnt offering begins, the song of the LORD begins with trumpets and instruments. The congregation bows and worships (2Chr 29:27–30). The reform includes both sacrifice and heartfelt praise. It also implies a commitment to new obedience.

This is a practical case study of the principles observed in Leviticus 4 and Ezekiel 18. Leadership acknowledges sin. The priests and Levites respond. The people participate. Offerings are made. Worship is renewed. Behavior is expected to change going forward.

Sacrifices point to the work of YeshuaLeviticus 4 shows how God provided specific sacrifices for unintentional sins, especially for leaders and the congregation. Ezekiel 18 explains how God judges individuals by their persistent patterns, especially at the end of life. Matthew 7, John 9, 1John 3, Romans 6, and 1Corinthians 6 all affirm that ongoing lawlessness remains incompatible with true belonging to God, even under the New Covenant.

The work of Yeshua removes the guilt of past sins and opens the way for restored relationship (cf. John 1:29; Heb 9–10). Yet this grace does not cancel God’s concern about behavior. Instead, grace creates a new possibility: to walk in obedience from the heart, empowered by the Spirit.

In this framework, תְּשׁוּבָה teshuvah (return, repentance) involves more than regret. It includes a turning from lawlessness to God’s ways. It leads to new patterns of life. Leaders carry special responsibility, since their sins can affect others. Yet every person stands before God as an individual. Each must finish the race in faith and obedience.

God cares deeply about actions. He provides atonement. He invites return. He warns against lawlessness. And He promises life to those who turn to Him and walk in His ways to the end.

The post Do my actions really matter to God? What the Bible says about sin, sacrifice and change (Leviticus 4; Ezekiel 18; Matthew 7; John 9) appeared first on Hallel Fellowship.

View Details

Takeaways from this study

Take your inner life as seriously as your outer actions. Leviticus’ focus on heart (לֵב lev) and kidneys (כְּלָיוֹת kelayot) shows that God weighs desires, motives, and conscience, not just visible behavior (Jeremiah 17:10; Psalm 26:2).
Name and examine your desires before they become actions. James 1:14–15 shows temptation starting as inner desire, then moving to action and consequence. Regularly ask, “What is pulling me right now? What am I ‘being carried away and enticed’ by?”
Seek wisdom, not just willpower, in temptation. James 1:5–8 connects trials, desire, and the need for divine wisdom. Pray specifically for wisdom to see your patterns, not only for strength to resist them.
Engage community for honest feedback and sharpening. Peace offerings were shared meals. Proverbs 27:17 and the study’s discussion of accountability highlight that we often cannot see our own inner distortions without brothers and sisters who love us enough to speak.
Invite God to “search” you as a regular practice. Use prayers like Psalm 139:23–24 and Psalm 51:6 as patterns. Consciously ask God to expose both your יֵצֶר הַטּוֹב (yetzer ha-tov, good inclination) and יֵצֶר הַרַע (yetzer ha-ra, bad inclination).
Cooperate with the Spirit’s work of inner transformation. Ezekiel 36:26–27 and Galatians 5:16–17 show that real change comes as the Spirit reshapes the “inner person.” Align with this by saturating yourself in Scripture, prayer, and obedience in small, concrete steps.
Aim for wholeness (תָּמִים tamim), not perfectionism. The offerings and James 1 frame maturity as becoming complete and undivided, rather than flawless. The goal is a unified heart, mind, and will that increasingly love God and reflect His character.

With all the offerings discussed in great detail, we can easily think the book of Leviticus is just a priest handbook or a barbecue manual. Rather, it’s a graphic picture of what must change inside of us when we reconnect with God: approach, cleansing, communion.

Leviticus 3 expounds on the שְׁלָמִים shelamim (“peace offerings”) come from the same root as שָׁלוֹם shalom (“peace, wholeness, well‑being”). These offerings picture drawing near. The Hebrew קָרְבָּן qorban/korban (“that which draws near,” or an offering) comes from קָרַב qarav (“to approach”). The worshiper laid a hand on the head of the animal, symboling the giving of oneself, and after that act the offering drew near to God’s presence.

Body parts as metaphorsIt’s one of the Heaven-sent metaphors in Israel’s Mishkan (“dwelling place,” the tabernacle) shown to Moshe (Moses).

Leviticus names kidneys, liver, and fat repeatedly. These are symbols for the inner life — desire, conscience, moral depth.

The kidneys (Hebrew: קלַיּוֹת kelayot) function biologically to filter and regulate. In Scripture, the kidneys carry a range of meaning. The root verb כָּלָה qalah means “accomplish, cease, consume, determine, end, fail, finish.” That range fits both biological function and the spiritual metaphor of consumption or obsession.

Scripture often pairs לֵב lev (“heart”) and kelayot as the inward places God examines: Jeremiah 17:10; Psalm 26:2 and Psalm 73:21.

Psalm 16:7 in some translations renders kelayot as “mind” or inner guidance: “I will bless the Lord who has given me counsel; indeed my heart instructs me in the night” (NASB95). The kidneys rejoice when truth is spoken (Prov. 23:16). God examines inner motives and then gives each person according to deeds.

In short, the inward parts register God’s message when they are tuned rightly.

Greek and Hebrew language shiftThe Greek translation of the Hebrew Scriptures, called the Septuagint (LXX), renders kelayot as νεφροί nephroi and lev as καρδία kardia.

The book of Revelation preserves the Hebrew metaphor of heart and kidneys from the Septuagint.

Elsewhere in the New Testament the inward domain encapsulated into kelayot splits into multiple Greek words:

νοῦς nous (“mind”)
σπλάγχνα splachna (“inward parts, compassion, deep affections”)
συνείδησις suneidesis (“conscience”).

The point: where Hebrew often uses a single cluster of images, Greek sometimes parses that cluster into finer parts.

Fat and full consumptionFat in the sacrificial meal played a theological role. Fat physically and metaphorically is a sign of abundance. It also burns and produces barbecue flare‑ups. So it helps the offering burn and thus ascend and be fully consumed. The whole burnt offering in Hebrew is עֹלָה olah, “that which goes up”).

Metaphorically, the fat also can picture what fuels devotion and what accelerates a response before God. That image tied into the difference between offerings that are shared and those wholly consumed.

Peace offering versus sin offeringThe shelamim offering functions as fellowship. The offering becomes a meal shared by priest and worshiper. Thus, it pictures communion.

In contrast, the חַטָּאת khattat (“sin offering”) involves removal and consumption in smoke. While the shelamim has a communal, two‑way dimension, the khattat removes what blocks communion. The khattat answers situations where someone erred unintentionally and needs restoration for reentry into God’s presence.

Two goats of Yom KippurLeviticus 16 details what happens on Yom Kippur, the Day of Atonement. The qorbanot are two goats serving a single, complex function. One is for Adonai (the LORD) , providing covering for the people’s sins, transgressions and iniquities. One is one for Azazel (aka the scapegoat), the one that removes the impurities from the community.

Both goats must be תָּמִים tamim (“complete, unblemished”), because either can be selected by lot for each role.

What type of offering are Passover and Day of Atonement?Rabbinic and later commentators debated how to classify the פֶּסַח Pesach (Passover) and יוֹם כִּיפוּר Yom Kippur (Day of Atonement) offerings based on function and rituals in Leviticus they best match. Debates cluster around three points:

Is the Pesach a shelamim (peace offering)?
Are the two goats of Yom Kippur a khattat (sin offering), shelamim or a mixture?
What theological conclusions follow about atonement, communal versus individual restoration, and messianic typology?

On Pesach, many tannaitic and later rabbinic voices note formal differences from ordinary shalomim offerings. Pesach is eaten communally, like many shelamim, but it also functions as a liturgical, protective rite (blood on doorposts) that “blocks” divine plague sent on Egypt during the Exodus. Because of that blocking/marker role, some authorities treat Pesach as having a unique legal status. They argue it is not a simple fellowship meal (shelamim) because its primary purpose in the Exodus narrative is deliverance and household protection rather than mutual sharing with the priests.

Others emphasize the shared‑meal and covenantal features and therefore place Pesach nearer to shalomim in function. In short: Pesach carries features of shelamim (communal meal, shared participation) and features unlike a typical shalomim (apotropaic blood sign, national deliverance), so rabbinic writers sometimes call it a hybrid or acknowledge it as sui generis.

Yom Kippur’s two‑goat rite generated extensive debate because Leviticus 16 presents simultaneous elements of expiation, transfer and removal, and priestly atonement. One goat (for the LORD) receives the sacrificial procedures (blood sprinkled, incense, entrance to the Holy of Holies) and thus resembles khattat and olah (whole burnt) features of atonement and covering. The other goat (la‑Azazel) bears the confessed sins and is sent away, acting as a removal or scapegoat.

Rabbinic commentators therefore wrestled with whether the pair together should be read as two halves of a single atoning ritual (a composite that includes khattat‑like covering plus scapegoat‑like removal) or as two distinct categories performed together.

Medieval rabbis (e.g., Rashi, Ramban/Nachmanides) and earlier tannaim (sages) explored these options. Some emphasized the “covering” aspect and aligned the victim offered to the LORD with khattat/olah terminology (atonement, sprinkling). Others stressed the azazel goat’s function as expulsion of impurity, aligning it with purification rites yet recognizing that expulsion is not the same as sacrificial expiation.

Many rabbis ultimately treated the two goats as complementary: both are tamim (unblemished) and part of a single day’s atonement package whose combined effect is both to cover sins before God and to remove their presence from the community.

The halakhic (traditional) consequences of these categorizations matter. If Pesach is treated as a shelamim‑type, its sacrificial rules, who may eat, and which parts are reserved for priests follow the shalomim regulations. If it is khattat, special rules (such as the household eating requirement and the paschal lamb’s exemption from priestly portions in some discussions) remain justified.

For Yom Kippur, classification affects how statutes of ritual purity, priestly service, and the effect of the ritual (covering vs. removal) get interpreted in later law and in theological exposition about the nature of atonement.

Some rabbinic writers used the duality to teach that atonement involves both God’s covering and forgiveness and the community’s need to rid itself of moral stain. Christian and medieval Jewish exegetes later read the Yom Kippur pair typologically: one element as substitutionary covering and the other as expulsion of impurity. Modern scholars often note the practical synchronicity: ancient ritual systems sometimes accomplish a single social‑theological goal via multiple complementary rites rather than by a single classificatory model.

Yeshua embodied across offeringsSome Jewish commentators have objected to teachings that Yeshua (Jesus) filled roles of multiple offerings. A big contention is that human sacrifice is anathema to the Torah. Another is that one offering can encompass multiple offering categories.

The Apostolic Writings identify Yeshua with the Lamb of Passover (John 1:29, 36), as sin‑offering imagery in Isaiah 53, and as the One who covers and removes sin as well as the special red heifer sacrifice (Hebrews 9–10). Look at the proclamation of prophet Yokhanan (John the Baptist): “Behold, the Lamb of God who takes away the sin of the world” (John 1:29 allusion). He also noted how the Gospels and the apostolic writers weave Passover, Firstfruits, Shavuot (Pentecost), and Sukkot (Feast of Tabernacles) imagery into the Messianic narrative.

Messianic festivals and prophetic patternThe teacher traced how festival imagery points to the Messianic era. He mentioned the water‑pouring at Sukkot and Ezekiel’s vision of waters flowing from the sanctuary to cleanse and heal (Ezekiel 47). He tied that to John 7 (the “living water” moment in the Feast of Tabernacles) and to the idea that the Messiah pours out God’s Spirit. He presented the festivals as stages in a single story, not isolated rites.

Spiritual maturity and the goal of TamimA recurring word was תָּמִים tamim — “complete, mature, unblemished”). The offerings aim for Heaven to covert believers to be tamim.

Therefore be imitators of God, as beloved children; and walk in love, just as Christ also loved you and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma.

Ephesians 5:1‑2 NASB95

The offering shows the shape of maturity: love, self‑giving, and a life presented to God.

Testing, wisdom, and formationThe lesson stressed that testing refines interior life. James 1:13‑15 (alluded to in the transcript) frames temptation and birth of sin. The teacher urged listeners to ask God for wisdom when trials buffet them. He used the ship metaphor: without wisdom, a person tosses back and forth like a vessel in storms. Wisdom stabilizes the inward parts. It helps us become tamim.

Community, accountability, and discernmentSeveral participants emphasized practical formation. The teacher and attendees spoke about discipleship and community accountability. One person described joining groups intentionally designed to expose blind spots. The teacher affirmed Proverbs’ wisdom about openness to correction. He also warned about a seared conscience (a heart or “radio” that no longer picks up God’s signal) and stressed the need for community to help retune our kidney‑like conscience.

Tuning our inward partsFrom Scripture we can glean concrete spiritual habits.

Seek God’s testing and ask for examination (Deut. 8:2; Psalm 26:2; 51:6; 139:23-24).
Ask for wisdom and discernment in trials (James 1:2-8).
Engage with the community of believers (Prov. 27:17; Heb. 10:25).
Welcome correction (John 9:40-41; Proverbs 12-15). Cultivate practices that align heart, mind and conscience so your inner parts rejoice when truth is spoken.

These are ways to become less “tossed” and more mature (James 1:4, 6-8).

Courage, balance, and embodied faithCourage is the capacity to act despite fear. That arises when heart, mind and conscience align and when a community of believers supports us. A 20th century devotional recasting of a Mark Twain quip1 and purported Franklin D. Roosevelt quote2 says, “Courage is not the absence of fear, but the presence of God,” drawing on Joshua 1:9 and Deuteronomy 31:6.

We must balance empathy and logic to prevent both callousness to suffering and flinching from necessary intervention. Guts and kidneys are a biblical illustration that inner strength involves both feeling and discernment.

Teaching not recipeLeviticus teaches a way of drawing close to and being before God. The sacrificial details map inner transformation. Kidneys, heart, liver and fat are metaphors for conscience, desire, moral depth and ample devotion.

The Messianic fulfillment in Yeshua gathers several offerings into one work: removal of sin, covering, and restored communion. The Mishkan pattern becomes embodied in the Messiah (John 1:14 alluded sense, “the Word became flesh and tabernacled among us” imagery).

How? We ask God for wisdom. We welcome testing. We live in accountable community. We aim to be made tamim — complete and fit to draw near.

1 “Courage is resistance to fear, mastery of fear—not absence of fear.” Epigraph at beginning of chapter 12 of The Tragedy of Pudd’nhead Wilson; And the Comedy Those Extraordinary Twins by Mark Twain (Samuel L. Clemens), Pudd’nhead Wilson’s Calendar, American Publishing Company, New York, 1894, p. 155. Cited by Quote Investigator, Nov. 26, 2019.2 “Courage is not the absence of fear, but rather the assessment that something else is more important than fear.”The post Can I really change inside? What the Bible says about a new heart and clean conscience (Leviticus 3; James 1) appeared first on Hallel Fellowship.

View Details

7 takeaways from this study

Receive God’s clean clothes, don’t keep the filthy ones. Stop clinging to old guilt and shame. When you confess and turn to Him, believe He has really taken away your iniquity and given you a fresh start.
Let God cleanse your conscience, not just your behavior. Don’t settle for “trying harder.” Ask God to cleanse your conscience from dead works so you serve Him out of love and gratitude, not fear or duty.
Identify and leave “dead works” behind. Honestly name the patterns, habits, or attitudes that pull you away from God. Begin replacing them with choices that reflect trust, obedience, and life.
Approach God with humble confidence. In prayer and worship, come as someone washed and welcomed. Not arrogant, but not groveling either. Messiah opened the way to the presence of God, so come near.
Live as someone “crossing the sea” daily. See each day as another step from slavery to freedom. When tempted to go back to old ways, remind yourself: “I’m crossing from death to life. I don’t live there anymore.”
Guard your “robes” with hopeful living. Make choices that fit someone clothed in white: forgiveness instead of bitterness, truth instead of compromise, hope instead of despair. Your life should match your new garments.
Keep your eyes on the restored Eden. Let the picture of the Tree of Life and living with God forever shape your decisions now. When life feels like exile, remember where the story is headed — and let that give you courage and joy.

Zechariah 3 offers a striking image. A man stands before the angel wearing filthy garments. The angel commands, “Remove the filthy garments from him.” Then the man receives festal robes and a clean turban. This imagery communicates Heaven’s promise a new beginning after major screw-ups.

The people in Zechariah’s day faced exile from the Holy Land. The prophet’s word responded to shame and displacement. God promises removal of iniquity and a fresh identity.

Read Zechariah’s words aloud and let them settle:

“Now he was clothed with filthy garments and was standing before the angel. Then he spoke and said to those who were standing before him, ‘Remove the filthy garments from him.’ Again he said to him, ‘Behold, I have taken your iniquity away from you, and I will clothe you with festal robes.’”

Zechariah 3:3–5 NASB 1995

Those lines show how God acts to restore dignity and status.

The “dirty” and “white” garments represent people’s positions before God. The high priest’s purity points to the Messiah’s unique role. ישוע Yeshua (Jesus in Hebrew) removes our disqualifying stains of guilt and shame. He does so not by human effort. He does so by His sacrificial action and Heaven’s acceptance.

Exile, scattering, promiseFor Zechariah’s audience, the northern tribes had been scattered as Assyria invaded. Some merged with southern populations. Others faced deportation. Later, Babylon carried the southern tribes (led by Judah) into captivity. These national traumas created identities marked by shame and displacement.

Zechariah’s vision speaks to that condition. It promises reversal. It announces that God removes the stain of multigenerational rebellion.

But God does not leave exile as the final statement. Instead, God restores people’s status. The washing and new garments point to divine initiative. Human repentance and return play their part. Yet the transcript insists the decisive action comes from heaven.

Sullied high priest vs. incorruptible High PriestHebrews 9 clarifies the difference between the pattern of cleansing in Israel’s Tabernacle/Temple and the full and complete conscience cleansing from the Messiah’s work.

For if the blood of goats and bulls and the ashes of a heifer sprinkling those who have been defiled sanctify for the cleansing of the flesh, how much more will the blood of Christ (Χριστός Christos) who through the eternal Spirit offered Himself without blemish to God cleanse your conscience from dead works to serve the living God?

Hebrews 9:13–14 NASB 1995

Animal sacrifices pictured that the innocent would take the place of and carry the believer into the presence of the Creator of heaven and earth. That pictured the ultimate innocent one, Messiah’s sacrifice, fully bringing relief to our conscience (Heaven’s gift to humanity of a starting point for discerning what’s good and bad). It cleans the inner direction of life.

Cleansing our lives from “dead works,” actions and patterns that lead away from God (sin, transgression, iniquity), and filling us with the Spirit Who brings the words of Heaven to life. That enables our true service. It frees people to serve the living God, not merely to follow ritual.

Baptism in the seaThe seventh day of Passover (aka Matzot, Festival of Unleavened Bread) is traditioinaly and biblically linked to Israel’s crossing of the sea during the Exodus. In 1Corinthians 10:1–13, Apostle Paul uses baptismal language (“all Israel was baptized under the cloud and in the sea,” 1Cor 10:2) to teach the congregation in that cosmopolitan Greek city that Israel’s history in Scripture is both a pattern for God’s salvation and also a warning against behavior that’s toxic to belief.

The sea crossing marks movement from death to life. It represents a corporate and personal passage from slavery to freedom.

We do not simply study an event at a distance. We relive the passage. The community experiences washing and a new status.

This resonates with Zechariah’s prophecy of the cleansing of Israel’s priesthood after sullying themselves with the practices of the nation. Both images show God effecting outward and inward renewal.

Revelation’s vision: Washed robes and the Tree of LifeThe imagery of new clothes communicates Heaven’s change of the appearance of our past (“old clothes”) by removing Heaven’s record of it, putting all that guilt and shame on the Messiah. That symbology forms an arc in the book of Revelation.

“These are the ones who come out of the great tribulation, and they have washed their robes and made them white in the blood of the Lamb.”

Revelation 7:14 NASB95

“Blessed are those who wash their robes, so that they may have the right to the tree of life and may enter by the gates into the city.”

Revelation 22:14 NASB95

Washing with blood, from a human perspective, sounds bizarre. From a biblical perspective, life poured out (Gen 9:4; Lev 17:11, 14; Deut 12:23; 19:6) can purge moral and spiritual stains. That points toward the blood of the Lamb as the ultimate instrument through which robes are whitened. The Tree of Life returns in Revelation as the symbol of restored access to God’s life, a restoration of גן עדן Gan Eden (Garden of Eden), where the Creator walked directly with His creation (Gen 3:8; 18:33; Lev 26:12; Deut 23:14).

The post From filthy rags to white robes: Understanding Heaven’s washing process for our pasts (Zechariah 3; 1Corinthians 10) appeared first on Hallel Fellowship.

View Details

7 takeaways from this study

Bring your whole self to God. Treat prayer, worship and daily life as korban — “offering,” or that which comes near — by being fully present, not half‑hearted.
Let love cost you something. Choose costly, inconvenient acts of love (time, energy, money) as your “fragrant offering” to God.
Do every task as unto the LORD. Whether cleaning, working, or serving, act as if God Himself is your boss.
Practice servant leadership. If you lead (home, work, ministry), lead by lowering yourself — serving listening, and bearing others’ burdens.
Love your nearest neighbors first. Apply “love your neighbor as yourself” to spouse, children, roommates, and close friends before “the world.”
Die to self daily. Regularly ask, “What part of my pride, comfort, or control needs to ‘get on the altar’ today?”
Live as God’s dwelling place. Remember you are now a living tabernacle; carry God’s presence into your workplace, neighborhood, and relationships.

Therefore be imitators of God, as beloved children; and walk in love, just as Messiah also loved you and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma.

Ephesians 5:1–2 NASB 1995

This is not an abstract idea. It is rooted in the concrete pattern God gave Israel in the Torah, especially in the מִשְׁכָּן Mishkan (“dwelling place,” the Tabernacle) and the קָרְבָּנוֹת korbanot (“offerings,” the things that approach).

What does it really look like to “imitate God” in love today?

The pattern behind ‘be imitators of God’Paul’s phrase “be imitators of God” in Ephesians 5:1 uses the Greek word μιμηταί mimētai (“imitate,” “copy a pattern”). Imitation always raises a question: imitate what?

God has not left us guessing. He gave Israel a visible, enacted pattern in the Torah:

The pattern of the Mishkan in Exodus (Exodus 25–40)
The pattern of the offerings in Leviticus (especially Leviticus 1–2)
The larger pattern of His dealings with Israel in the prophets (Isaiah 48–49 and beyond)

Moshe (Moses) himself asked, “Show me Your glory” (Exodus 33:18). God answered by both revealing His character and giving a pattern — “the pattern shown to you on the mountain” for the Mishkan (Exodus 25:40). Paul draws on that same pattern when he speaks about Messiah’s sacrifice as a “fragrant aroma” (Ephesians 5:2), echoing the repeated phrase in Leviticus, “a soothing aroma to the Lord” (Leviticus 1:9).

So, to imitate God, we do not just reach for vague spirituality. We look at the concrete story God told through Israel’s worship, and then at how Messiah fulfills and deepens that story.

Called to draw nearThe book of Leviticus is called וַיִּקְרָא Vayikra (“And He called”) in Hebrew, from its opening word: “Then the LORD called to Moses…” (Leviticus 1:1). This calling comes from the Mishkan, from within the Tent of Meeting. It is a summons to draw near.

קָרְבָּן korban comes from the Hebrew root קרב karav (“to draw near, approach”). A korban is not just “something you give.” It is “the thing by which you draw near,” in other words, it’s the offering-bringer.

In Leviticus 1:1–9, we see the burnt offering described:

The animal comes from the herd or flock, “a male without defect” (Leviticus 1:3)
The worshiper brings it “to the doorway of the tent of meeting” (Leviticus 1:3)
He lays his hand on its head, and it is accepted “to make atonement on his behalf” (Leviticus 1:4)
The entire animal is burned on the altar as “an offering by fire of a soothing aroma to the LORD” (Leviticus 1:9, NASB 1995)

The person does not simply send the animal off. He identifies with it by laying his hand on its head. In that act, he is, in a sense, saying, “This is me going in. Let this be accepted for me.”

This becomes a powerful picture of how we approach God in Messiah. When we trust in Him, we “lean” our whole weight (worth, glory, faith, trust) on Him, just as the Israelite physically leaned on the korban. He goes in before the Father as our substitute.

A restful aromaLeviticus repeatedly uses the phrase רֵיחַ נִיחוֹחַ re’ach nichoach (“soothing aroma,” “pleasing aroma”). The word נִיחוֹחַ nichoach comes from the same Hebrew root as Noah’s name נֹחַ Noach (“rest”). You could almost say “a restful aroma.”

That raises a paradox. How can the smell of burning flesh be “restful” or “soothing”? To the modern mind, sacrificial slaughter feels barbaric and repulsive. Yet that reaction is part of the point. It is meant to shock us into seeing how serious our alienation from God really is.

An innocent animal — who never chose to sin, transgress, rebel — dies so that the worshiper can draw near spiritually by its blood. That injustice should bother us. It hints at something far worse and far more costly: the innocent suffering of Messiah Himself.

This “restful aroma” signals that something has been put right. Judgment has fallen. A costly substitute has given its life. Reconciliation has begun. Rest, in a sense, now has a basis.

From common to other: The Mishkan as training in holinessOutside the camp is ordinary, “common” life. Inside the Mishkan’s courts and especially beyond the inner veil is the concentrated presence of the Creator, the One who is other, “holy” than His creation.

Exodus 40:34–38 describes how the cloud filled the Mishkan so strongly that even Moshe and the priests could not enter at first. As the cloud and fire moved, Israel moved. When the cloud rested, Israel rested. It was like following a Leader through the wilderness:

The cloud and fire guided their travel and their rest (Exodus 40:36–38).
The visible presence in the center of the camp taught them to stay oriented to God.
The very layout of the Mishkan trained them to respect the boundary between common and holy.

Holiness (קֹדֶשׁ kodesh, “set apart”) here does not mean otherworldly and irrelevant. Rather, it means dedicated for God’s special purpose. The Mishkan was not man’s religious invention. It was a Heaven-designed pattern for reconciliation between a holy God and a compromised people.

This pattern is as relevant as ever. We live in a world that treats everything as common. The Mishkan and the korbanot remind us that God is not just “there” in a vague sense. He is holy. To draw near, something must change — both in our status and in our hearts.

The innocent substitute and the cost of sinStop and soak in the emotional impact of the sacrifice at the Mishkan. An innocent sheep, goat, or bull dies because the human worshiper has broken fellowship with the Creator. To us, that seems oppressive or even unjust. Yet that discomfort exposes how numb we often are to the horror of sin.

We are like frogs in a slowly heated pot. The water grows hotter, but we adjust. We stop noticing how dangerous our situation is. From the outside, it looks insane to stay in the boiling water, or, spiritually speaking, in the “muck” of rebellion and brokenness.

Sacrifice is God’s wake-up call. It says, “This separation is deadly. This is what it costs to fix it. The innocent must suffer.”

All this points forward to the ultimate innocent substitute, the “Lamb of God” who takes away the sin of the world (John 1:29). In Isaiah, He appears as the עֶבֶד יְהוָה Eved Adonai (“Servant of the LORD”), especially in Isaiah 53.

Israel, the Servant, and the SonHere are the main “Servant Songs” in Isaiah:

Isaiah 42:1–9

Begins: “Behold, My Servant, whom I uphold; My chosen one in whom My soul delights…”
Themes: Justice to the nations, gentle yet firm, a light to the nations.

Isaiah 49:1–13

Begins: “Listen to Me, O islands, and pay attention, you peoples from afar…”
Themes: Called from the womb, Servant named “Israel,” restoring Jacob and being a light to the nations.

Isaiah 50:4–11

Begins: “The Lord GOD has given Me the tongue of disciples…”
Themes: Obedient Servant, suffering, not turning back, offering His back to those who strike.

Isaiah 52:13–53:12

Begins: “Behold, My Servant will prosper, He will be high and lifted up and greatly exalted.”
Themes: Deep suffering, rejection, bearing sins, substitutionary atonement, ultimate vindication.

| Passage | Key themes | Messianic connection to Yeshua | | --- | --- | --- | | Isaiah 42:1–9 | • “My Servant… My chosen one in whom My soul delights” (Isa 42:1)• Spirit-empowered Servant brings justice to the nations – Gentle: “A bruised reed He will not break” (Isa 42:3) • Light to the nations, opening blind eyes, freeing captives (Isa 42:6–7) | • Echoed at Yeshua’s immersion: “My beloved Son, in whom I am well-pleased” (Matthew 3:17)• His Spirit-anointed ministry to the poor, blind, and oppressed (Luke 4:16–21)• Yeshua as light of the world (John 8:12) and to the nations (Luke 2:32) | | Isaiah 49:1–13 | • Servant called “from the womb” and named by God (Isa 49:1)• Called Israel, yet sent to restore Israel (Isa 49:3–6)• Made “a light of the nations” and “My salvation to the end of the earth” (Isa 49:6) | • Mirrored in Yeshua’s conception and naming (Matthew 1:20–21; Luke 1:31)•Servant both represents Israel and rescues Israel, fitting Yeshua as the faithful Israelite who restores His people (Romans 11:25–27)• Explicitly fulfilled as salvation reaching the nations through the gospel (Acts 13:47) | | Isaiah 50:4–11 | • “Tongue of disciples” to sustain the weary (Isa 50:4) – Obedient Servant: “I was not disobedient nor did I turn back” (Isa 50:5)• Offers His back to those who strike Him, face to those who pluck out the beard (Isa 50:6)• Trusts God as vindicator despite shame and opposition | • Yeshua as the obedient Son who always does the Father’s will (John 8:29)• His suffering, mockery, and abuse before crucifixion echo this imagery (Matthew 26–27)• He entrusts Himself to the Father’s vindication in resurrection (1Peter 2:23–24) | | Isaiah 52:13–53:12 | • “My Servant will prosper… be high and lifted up” (Isa 52:13)• Startling suffering and disfigurement (Isa 52:14)• Despised, rejected, “a man of sorrows” (Isa 53:3)• Bears our griefs and sorrows; pierced for our transgressions (Isa 53:4–5)• The LORD lays on Him the iniquity of us all (Isa 53:6)• Like a lamb led to slaughter (Isa 53:7)• Makes Himself a guilt offering (אָשָׁם asham) and justifies many (53:10–11) | • Central Messianic prophecy in the Besorah (gospel) preaching (Acts 8:30–35)• Yeshua’s atoning death as substitutionary sacrifice, bearing sins of Israel and the nations (1Peter 2:24–25)• Lamb imagery connects directly to Passover (Exodus 12; John 1:29; 1 Corinthians 5:7) and sacrificial system (Leviticus 1–7)• Resurrection hinted: “He will see His offspring, He will prolong His days” (53:10) |

However, many scholars and teachers see additional Servant sections that connect with these:

Isaiah 41:8–9: Israel as “My servant”
Isaiah 44:1–2, 21: “Jacob My servant… Jeshurun whom I have chosen”
Isaiah 45:4: “My servant Jacob, and Israel My chosen one”
Isaiah 48:20; 49:7: Further Servant language and mission themes

Isaiah 48–49 speaks both of Israel as God’s servant and of a Servant whose calling seems to go beyond the nation itself:

“Listen to Me, O Jacob, even Israel whom I called; I am He, I am the first, I am also the last.” (Isaiah 48:12)
“He said to Me, ‘You are My Servant, Israel, in whom I will show My glory.’” (Isaiah 49:3)

Yet this Servant also has a mission to Israel and to the nations. From a Messianic Jewish reading, this points to a layered meaning:

Israel as a people is called to be God’s servant, His representative.
But Israel fails to live out that mission consistently.
Therefore a singular Servant arises, embodying Israel’s calling and extending it to the nations — Messiah Himself.

The Septuagint (the ancient Greek translation of the TaNaKh) uses the word παῖς pais for “servant” here. Pais can mean “servant,” but also “child” or “son.” That linguistic overlap helps us see how the idea of “Servant of the LORD” connects closely with “Son of God” in the New Covenant writings.

Messiah, the faithful Son, takes up Israel’s mission where Israel failed. He lives as the perfect eved Adonai, the true Israelite who fully embodies God’s purposes.

From ‘I am the first and the last’ to Lamb of GodIsaiah’s declaration, “I am the first, I am also the last” (Isaiah 48:12) echoes later in the book of Revelation. Apostle Yokhanan (John) sees “one like a son of man” standing among seven golden lampstands:

“Do not be afraid; I am the first and the last, and the living One; and I was dead, and behold, I am alive forevermore…”

Revelation 1:12–13 NASB 1995

At the end of the book, we hear:

“I am the Alpha and the Omega, the first and the last, the beginning and the end.”

Revelation 22:13 NASB 1995

The same One whose identity language echoes Isaiah’s “first and last” is also the slain and risen Lamb. He is the One whose blood washes robes white (Revelation 7:14).

Again, we encounter a paradox: We wash garments in blood, and they become clean. Just as the korban system seems shocking, so does this cleansing image. But both point to the same truth: Reconciliation costs life. And that life, once given, brings true purity.

This picture escalates through Scripture:

God calls Avraham (Abraham) out of confusion and into a land of promise.
God forms a people, Israel, as His covenant partner.
God dwells among them in the Mishkan.
God “tabernacles” among us in Messiah: “the Word became flesh, and dwelt (σκηνόω skēnoō, “tabernacled”) among us” (John 1:14).
God finally dwells with redeemed humanity in the New Jerusalem (Revelation 21:3).

Each stage intensifies God’s desire to dwell in the midst of His people and to transform them.

‘Living sacrifice’We can ask how the Mishkan model applies today. Apostle Paul answers this:

Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship.

Romans 12:1 NASB 1995

This is the bridge from Leviticus to our daily lives. We do not bring bulls and goats to a physical altar today, because the Temple is not currently in service. Yet the original and enduring principle of korban — of drawing near through the all-in offering of ourselves — has always held.

The “altar” is our whole life in Messiah. We present ourselves — heart (mind and emotions), soul (life), resources (time, energy) — as a continual offering. We “lean” on Yeshua, our once-for-all korban, and then live as those who belong entirely to God.

This does not erase the Torah instructions. Rather, it fills them full of significance and internalizes them. The journey through the courtyard, past the altar, through the Holy Place, and into the Holy of Holies becomes a spiritual pattern every time we seek God in prayer, obedience, and service.

Love of God and neighbor: One movement, not twoThe Bible’s greatest commandments are tightly intertwined to the sacrificial pattern. Yeshua sums up the Torah and the Prophets with two commands:

Love the LORD your God with all your heart, soul, and might (Deuteronomy 6:5; Matthew 22:37).
Love your neighbor as yourself (Leviticus 19:18; Matthew 22:39).

Loving God “with all your heart, soul, and strength” means you hold nothing back. You love Him with your emotions, your life itself, and your resources. That is sacrificial. It fits the pattern of korban.

But you cannot stop there. Real, charitable love for God spills into love for neighbor, starting with those closest to you: your spouse, family, friends, community. In Ephesians 5, Paul applies Messiah’s sacrificial love to marriage:

Husbands are to love (ἀγάπη agapē, “self-giving, charitable love”) their wives.
Messiah loved the ἐκκλησία ekklēsia (“assembly, congregation”) and gave Himself up for her (Ephesians 5:25–27).

Agapē is not sentimentality. It is costly, loyal love, much like the Hebrew חסד ḥesed (“lovingkindness,” “covenant loyalty”). It washes, sanctifies, and beautifies the beloved.

To imitate God, then, is to let our relationships be reshaped by this sacrificial love. This includes servant leadership in the home, mutual honor, and a refusal to “lord it over” others.

Servant leadership and submitting under the status quoPaul’s language on submission in Ephesians 5 means “be subject.” The term points to moving “under” an existing order, not to become passive, but to change it from beneath.

This connects to Yeshua’s own teaching. The greatest must become the servant; the master behaves as the slave of all (Matthew 20:26–28). At Passover, Yeshua models this by washing His disciples’ feet (John 13). The Master takes the role of the lowest servant.

This is profoundly consistent with the Mishkan pattern. The God of Israel, exalted above all, chooses to “go low”:

He dwells in a tent among a redeemed slave people.
He accepts the death of innocent korbanot for their sake.
Ultimately, He sends His Son to suffer and die to bring them near.

If God leads this way, then leaders in His kingdom must also lead by going low. They bear the burdens of others. They open themselves to accountability. They genuinely care what others need, not just what they plan to give. They serve first, then lead.

Dying to self and living in MessiahMessiah calls us to be willing to lose your life in order to save it (e.g., Matthew 16:25). This is not just about physical martyrdom, though many have literally died for their witness. It is about daily death to self, laying down pride, fear, and self-protection.

Fear of death can drive people to horrific choices. But those who know Messiah has already passed through death and risen gain new courage. They can hold even their own life more loosely. They can choose faithfulness over survival at any cost.

This brings the circle back to Leviticus and Ephesians 5. To “walk in love” as Messiah did is to live as a continual offering:

We “climb on the altar” daily as living sacrifices.
We trust that when something in us dies — selfishness, ego, comfort — something truer comes alive.
We lean on Messiah as our korban, entering “through the veil” into God’s presence (echoing Hebrews 10:19–20).

In this way, the ancient smoke of the מִזְבֵּחַ עֹלָה, mizbeach ʿolah (“altar of burnt offering”) becomes a living metaphor. Our lives rise before God as a re’ach nichoach — a restful aroma — not because we are perfect, but because we are in Messiah, the ultimate fragrant offering.

Hands on the korban, hearts in the PresenceHeaven invites us to see our discipleship through the lens of Israel’s story:

The Mishkan shows God’s desire to dwell in the midst of His people.
The korbanot show the cost of drawing near.
The Servant of the LORD in Isaiah shows the mission of Israel and of Messiah.
Ephesians and Revelation show how Messiah fulfills and magnifies that mission.

To “be imitators of God” is to do what the Israelite did at the gate of the Mishkan: place our hands, and our hope, on the innocent Substitute (Yeshua), and then follow where He leads. It is to let His agapē love and His ḥesed loyalty reshape our worship, our work, and our relationships, so that our whole life becomes a “fragrant offering” to the God Who loves to dwell with His people.

The post The innocent must suffer? Why biblical sacrifice still matters in the age of Messiah (Ephesians 5; Leviticus 1–2; Isaiah 48–49) appeared first on Hallel Fellowship.

View Details

7 takeaways from this study

Discernment is essential: Chametz (unleavened bread) is not just a food issue; it pictures learning to distinguish between pure and corrupt teaching, truth and error, so we aren’t “going from one guru to the next” without a biblical standard.
You must know the true God to test prophets/teachers: Deuteronomy 13 and 18 show that it’s not enough to see if a word “comes true.” If someone leads you after another god, you must recognize that counterfeit. That means you must truly know who Adonai is and what He’s like.
Creation and our bodies testify to a Creator and design: The built‑in sensors and feedback mechanisms in our bodies (hunger, blinking, reflexes, etc.) parallel the order and control systems in a factory or construction site, pointing to intentional design, purpose, and planning — not randomness.
Biblical preparation is about being fit to approach God: Clean/unclean, consecrating before Sinai, preparing before Jericho — all underscore that holiness is about being fit to approach God’s presence, knowing what spaces and behaviors are set apart and which are not.
Counting the cost means re‑evaluating what ‘strength’ really is: Parables of Yeshua (Jesus) of the tower and the king (Luke 14) show that our own resources and calculations are unreliable. True “strength” is having the right leadership — God’s leadership — to carry our life’s “project” through to completion, even when our estimates and circumstances change.
We must balance diligent preparation with “the one thing needed”: Mary and Martha illustrate the tension between necessary preparations and the danger of being “distracted with much serving.” Yeshua commends choosing His presence and His word as the “good part,” warning against letting even good works eclipse the LORD Himself.
“Fences”/traditions must not replace God’s commands: While “fences around the Torah” (Avot 1:1) can be helpful to keep us from crossing God’s boundaries, they become dangerous when taught as if they are God’s own commands (Mark 7; Deuteronomy 4:2, boundary stones). We must honor both God’s holiness and His actual words, not elevating human tradition to divine status.

One of the central terms in this season is חמץ chametz, usually translated “leaven” or “leavened product.” During the Days of Unleavened Bread, Israel removes chametz from the house and eats מצה matzah, unleavened bread, for seven days (Exodus 12–13; Deuteronomy 16).

The basic instruction is clear:

“For seven days you shall eat unleavened bread, but on the first day you shall remove leaven from your houses.”

Exodus 12:15 NASB 1995

This command implies more than simple housecleaning. To obey, a person must know what chametz is and be able to distinguish it from matzah. That physical distinction reveals a deeper spiritual one. In the same way, believers must distinguish (Deuteronomy 13; 18; 1Corinthians 5):

Good teaching from bad teaching
True prophets from false prophets
The true God from impostors

Without that standard, we can drift from one “guru” to another, relying only on personal agreement — I like this one, not that one — instead of testing what they hear against the Word of God.

Thus, chametz vs. matzah becomes a living parable of discernment. The act of removing chametz before Passover trains hearts to separate pure teaching from corrupt “leaven,” echoing Yeshua’s warning about “the leaven of the Pharisees” (Matthew 16:6; Mark 8:15).

Knowing the true God: Testing prophets and teachingsScripture does not simply say, “If a prophet’s word comes true, accept him” (Deuteronomy 18). It adds a crucial second test:

If that prophet or dreamer leads people after another god, he fails the test, regardless of signs or fulfilled predictions (Deuteronomy 13:1–5).

For that test to work, people must actually know who the true God is, the God of Israel. Otherwise, they will follow any persuasive voice that sounds spiritual or miraculous.

YouTube is full of useful and harmful teachings. On any given topic, there may be mutually contradictory explanations. Without a standard, everything dissolves into a big gray mess. Discernment, then, means:

Comparing every word to the revealed character and instructions of God
Testing “the spirits” (1John 4:1) rather than drifting from teacher to teacher
Recognizing that not all spiritual-sounding messages are from the God of Israel

This is part of being spiritually “unleavened” (1Corinthians 5:6–8).

Tahor and tamei: Fit and unfit to approach the PresenceIn Leviticus, טהור tahor and טמא tamei is often translated “clean” and “unclean.” But these terms could be better translated this way:

What is fit to approach God’s presence
What is not fit to approach His presence

These categories are not random. They train Israel to recognize the difference between common and set-apart (holy), between everyday spaces and those set apart for use.

Just as there is a distinction between chametz and matzah, there is a distinction between:

What is suitable for being near God’s presence.
What is not suitable.

Learning to make those distinctions is part of being prepared. It shapes how people live, where they go, and what they do, especially when they are drawing near to the Holy One.

The body’s feedback sensors as evidence of the DesignerTo illustrate how preparation and discernment reflect God’s design, we can look to the human body and everyday work.

The body carries built-in sensors and feedback systems:

Hunger signals a need for food.
Discomfort or pain warns of overload or harm.
The blink reflex resists a finger or object entering the eye.

These mechanisms function as internal feedback devices, much like:

A builder’s tape measure, level, and square
A factory’s control systems and sensors
A craftsman’s tools for checking alignment and spacing

In a factory or workshop, nobody believes things just randomly happen into order. Tools and measurements establish whether something is straight, level, or properly spaced. The same logic applies to creation. The intricate feedback systems in the body and the ordered design in nature point toward a Creator who plans, prepares, and sets standards.

In this light, the call to distinguish between clean and unclean, chametz and matzah, holy and common, aligns with how the Creator made the world. There is a way things are meant to go — and a way they are not.

Examples of preparation in Scripture: Ants, towers and kingsSeveral biblical passages that highlight preparation, wisdom, and “counting the cost.”

First, the book of Proverbs points to the ant:

Go to the ant, O sluggard,
Observe her ways and be wise,
Which, having no chief, officer or ruler,
Prepares her food in the summer
And gathers her provision in the harvest.

Proverbs 6:6–8 NASB 1995

The ant prepares diligently in the right season. By contrast, the “sluggard” waits, drifts, and fails to act. This image underscores the wisdom of recognizing seasons and responding appropriately, rather than living passively.

Yeshua in Luke 14:28–33 speaks of:

A man who wants to build a tower but first must calculate if he can finish
A king who considers whether his army of ten thousand can meet an enemy with twenty thousand, or must instead seek terms of peace

Yeshua concludes:

“So then, none of you can be My disciple who does not give up all his own possessions.”

Luke 14:33 NASB 1995

At first glance, this sounds like a non-sequitur. The examples seem to call for careful calculation and resource management, yet the conclusion is total surrender. Here’s a suggestion for resolving this tension:

What if the real “cost” is far higher than anyone can accurately calculate?
What if one’s own resources, strength, and foresight are simply not enough?

Recent history and personal experience show that estimates for the cost of a construction project can be upended by:

Inflation
Supply chain breakdowns
Hostile public opinion and opposition
Unexpected setbacks

Many ambitious projects — unfinished hotels, abandoned housing developments — testify to miscalculated cost and ignored realities. Similarly, in history, smaller forces sometimes defeat much larger ones because of better leadership, not numbers.

In spiritual terms, the key question becomes:

Who is truly leading the project of a person’s life?

Discipleship in Yeshua requires acknowledging that only His leadership can carry that “project” through to completion. Giving up “all possessions” is about recognizing that personal strength, wealth, or planning cannot substitute for God’s guidance and power.

Consecration before Sinai and JerichoTwo major biblical events demonstrate preparation and consecration preceding a dramatic work of God: Sinai and Jericho.

At SinaiIn Exodus 19:10–15, Israel approaches Mount Sinai after the Exodus. God commands Moshe (Moses):

Consecrate the people today and tomorrow
Have them wash their garments
Be ready on the third day, when Adonai will descend on the mountain
Set bounds around the mountain and warn the people not to go up or touch it
Recognize that the mountain has become holy because of God’s presence

The people must:

Treat this time and place as different from every other day
Restrain curiosity and impulse — no “going up to see what’s happening”
Keep themselves and their animals under control

This scene parallels the original Passover night, when Israel had to remain inside their homes, with blood on the doorposts, while the destroyer passed over (Exodus 12). In both cases, God’s instructions mark a sharp line between:

Life and death
Protection and judgment
Obedience and presumption

Being “prepared” here means being set apart (קדוש kadosh or קדש kadash) according to God’s word, not personal intuition.

At JerichoSimilarly, before Israel confronts Jericho, Joshua says:

“Consecrate yourselves, for tomorrow the LORD will do wonders among you.”

Joshua 3:5 NASB 1995

The battle plan is unlike any other siege:

The people walk around the city once a day in silence
On the seventh day, they circle it seven times
Then they shout, and God brings the walls down (Joshua 6)

Their role is not to engineer the outcome, but to prepare inwardly and obey outwardly. God’s presence and power accomplish the victory. Once again, preparation is less about stockpiling resources and more about consecration and trust.

Mary and Martha: Overprepared or underfocused?To balance the emphasis on preparation, let’s look at the familiar story of Martha (מרתה Marta) and Mary (מרים Miryam) in Luke 10:38–42.

As Yeshua visits their home:

Martha busies herself with “many preparations” and serving
Mary sits at Yeshua’s feet, listening to His word
Martha appeals to Yeshua to rebuke Mary and make her help

Yeshua answers:

“Martha, Martha, you are worried and bothered about so many things; but only one thing is necessary, for Mary has chosen the good part, which shall not be taken away from her.”

Luke 10:41–42 NASB 1995

Interpreters through history — from John Chrysostom to Augustine and Basil the Great — have seen in Miryam’s posture:

Diligence and steadfastness in listening
Humility, like low valleys receiving water
A picture of choosing what is most important in God’s presence

Not all preparation is unwise. Rather, this account exposes the danger of becoming so absorbed in necessary tasks that one misses “the one thing necessary.” Expectations, especially on women in many cultures, could Miryam’s choice seem almost forbidden, even though Yeshua affirms it.

We see contemporary debates in Israel over those who devote themselves full-time to תורה Torah study versus those who serve in the armed forces. Both preparation for defense and devotion to God matter, yet balance and priorities must be considered. The core question remains:

Has preparation — even religious preparation — begun to overshadow the presence of the Messiah Himself?

Fences around the Torah: Helpful or harmful?A prominent idea in Jewish tradition is the building “fences around the Torah” (פרקי אבות 1:1 Pirkei Avot). These fences are extra safeguards, designed to keep people from getting close to violating a command.

This can be praiseworthy. For example:

In matters of kashrut (dietary laws, Leviticus 11), traditions sometimes extend beyond the written Torah to ensure that people do not even approach a forbidden boundary.
In some cases, this is like moving the protective boundary the LORD called for around Mount Sinai farther back, to prevent accidental trespass (Exodus 19).

However, Yeshua highlighted a danger in enforcing fences in Mark 7:

When washing hands before eating (extrapolated from the Torah command for priests to wash their hands before entering the Ohel Moed (Tent of Meeting, the Tabernacle) became a widespread tradition, some treated it as if it were a divine command for everyone, not just priests.
Yeshua’s disciples did not always follow this traditional washing, which prompted criticism.
Yeshua replied that teaching human traditions as if they were God’s commandments violates the principle of not adding to or subtracting from God’s word (Deuteronomy 4:2).

Scripture warns against moving boundary stones (Deuteronomy 19:14), both literally and figuratively. Claiming “Thus says the LORD” where He has not spoken is a serious overreach (like moving Heavens boundary stones), even when the underlying practice seems wise or pious.

Therefore, the balance looks like this:

Honor Torah and its מצוות mitzvot (commandments) as God’s revealed boundaries.
Recognize and even appreciate helpful traditions as traditions, not as equal to Torah.
Avoid judging others as disobedient to God when they may only be differing on human fences, not divine commands.

This itself is an act of discernment, another way of separating “unleavened” truth from the “leaven” of elevating human rules to divine status.

Unleavened days as a fast: Prepared on the insideThe Days of Unleavened Bread are a kind of fast:

Not a fast from all food, but from chametz — foods that are leavened.
This physical abstaining pictures a refusal to “take in” certain influences, teachings, or attitudes.

The narrative of the Exodus clarifies the journey:

God brings Israel out of Egypt, the house of bondage.
God leads them to the mountain, to meet the One who redeemed them.
From the mountain, God leads them toward the land, the place He designates as home.

So the goal is not merely self-denial or self-control. The goal is movement from bondage to true home, guided by the Lord. Egypt is no longer home. The wilderness is not the final destination. The journey aims for the land of freedom and promise.

In real life, this journey involves both expected and unexpected events. Fires, disasters, or sudden loss can destroy carefully stored supplies and plans. Some people collapse when they lose everything; others, though grieving, still stand because their inner preparation is rooted in relationship with God, not possessions.

The most important preparation is not material but relational. Whether someone has a well-stocked “go bag” or nothing left, if that person is “prepared on the inside,” walking with Yeshua, that person remains the same person before God.

Here, then, are ways to see the meaning of this season:

Chametz vs. matzah trains discernment.
Clean vs. unclean (tahor vs. tamei) teaches what is fit to approach God.
Sinai and Jericho show the need for consecration and obedience.
Towers, kings, and barns warn about miscalculated cost and misplaced security.
Mary and Martha reveal the priority of Yeshua’s presence over even good service.
Fences around the Torah caution against confusing human tradition with God’s voice.

Heaven calls us to truly prepared, not merely outwardly organized but inwardly aligned with the God of Israel through Messiah Yeshua. Thus we’re ready for whatever He brings and wherever He leads.

The post Prepared on the inside: Why our relationship with God matters more than our supplies (Exodus 12; Luke 14) appeared first on Hallel Fellowship.

View Details

7 key takeaways from this study

Passover is the start of a full redemption cycle, not a standalone event. The 10th–14th days of Israel’s first month (lamb selection to slaughter) begin a yearly cycle that runs through the biblical festivals, picturing God’s work from deliverance out of Egypt to dwelling with His people in a renewed creation.

The Passover lamb and the Atonement goats meet in Yeshua (Jesus). Exodus 12 allows for a Passover offering of lamb or goat. Leviticus 16 shows two goats (for the LORD and for removal/Azazel). John 1:29 pulls these threads together: “Behold, the Lamb of God who takes away the sin of the world” — both blocking judgment and removing sin and guilt.

The triumphal entry parallels Lamb Selection Day — and exposes shallow faith. Yeshua’s entry into Jerusalem lines up with the 10th day lamb selection, as crowds cry “Hosanna” from Psalm 118. Like the shallow soil in the parable of the sower, that initial enthusiasm quickly withers under pressure—warning us against emotional, rootless faith.

God’s presence defines the true house of God, not the building itself. In Exodus 40 and 1Kings 8, the Tabernacle/Temple only fulfills its purpose when the glory of the LORD fills it. The value of this “house” is determined by Who dwells there, just as our lives only have their true purpose when filled with God’s presence, not just ordered by His words.

Yeshua is the rejected cornerstone — and the non‑negotiable standard. Psalm 118’s “stone the builders rejected” shows that God’s chosen foundation would be refused by human leadership. We are tempted to throw out the cornerstone when God’s standard conflicts with our preferences, but Zion can only be built on the cornerstone God provides, not one we design.

Deliverance from Egypt is both historical and personal. The exodus is a real event and also a pattern of every believer’s journey: called out of a “house of bondage,” pursued by enemies, tested in wilderness trials. The question in hardship is: Will we go back to Egypt, or keep following the One who has the words of life?

Freedom requires both cleansing and filling by the Spirit. Sweeping the “house” clean (Matthew 12) without God’s Spirit leaves us vulnerable to even worse bondage. True Zion, according to Isaiah 32–33, is only realized “until the Spirit is poured out from on high,” producing the fruit of the Spirit (Galatians 5) and a life of peace, righteousness, and stability.

On the 10th day of Israel’s first month (March–April), every household brings in an unblemished year‑old male from the sheep or goats for פֶּסַח Pesach (Passover). They were to keep it under close observation until the 14th day, when the whole assembly of Israel kills it in the afternoon. (Exodus 12:3–6)

The day is not random. The timing itself teaches. God ties this choice of the lamb to a pattern of appointed times that will run from the first month all the way to the seventh month. That pattern includes the offerings around Passover the wave sheaf (Leviticus 23:9–14), the countdown to שָׁבוּעוֹת Shavuot (“Weeks” or Pentecost), and then the seventh‑month moedim (“appointments”):

יוֹם תְּרוּעָה Yom Teruah (“Day of Trumpet Blast,” aka Rosh HaShanah)
יוֹם כִּפּוּר Yom Kippur (“Day of Atonement”)
סֻכּוֹת Sukkot (“Tabernacles/Booths”)
שְׁמִינִי עֲצֶרֶת Shemini Atzeret (“Eighth Day Assembly”)

That whole sequence appears as one long, God‑designed story cycle. It begins with deliverance from the house of bondage and ends with the dwelling of God among His people in a renewed order, an echo of Eden and a pointer to the “new heavens and a new earth” (Isaiah 65:17; Revelation 21:1).

Passover and Atonement: Lambs and goats in one pictureA key insight is that Exodus 12 allows the household to select either a lamb or a kid goat. Later, Leviticus 16 describes two goats for Yom Kippur. One is “for the LORD,” whose blood covers sins, transgressions, and iniquities. The other is for עֲזָאזֵל Azazel, often called the “scapegoat,” that bears the iniquities away into the wilderness, never to return.

This dual picture — covering and removal — lines up with the testimony of יוֹחָנָן Yochanan (John the Baptist/Immerser):

The next day he saw Jesus coming to him and said, “Behold, the Lamb of God who takes away the sin of the world!”

John 1:29 NASB95

Here, יֵשׁוּעַ Yeshua (“salvation”) is not only the Passover lamb, whose blood protects from judgment (Exodus 12:13), but also the atonement offering that removes sin. He blocks the destroyer and also carries away the guilt and stain that keep people chained to their old life.

First‑century practice Israel strongly favored lambs for Passover. Yet the Torah’s openness to either lamb or kid lets the later two-goats imagery of Yom Kippur speak back into the Passover story. Together, they form a composite picture of “new covenant” atonement: covered, forgiven, removed and remembered no more (Jeremiah 31:34; Hebrews 8:12).

The Triumphal Entry as lamb selection dayThe “Triumphal Entry” is recorded in John 12:12–19 and the Synoptic Gospels. On what many in the wider Body of Messiah would later call “Palm Sunday,” Yeshua enters Jerusalem as crowds wave palm branches and cry out prophetic words from Psalm 118:

“Hosanna! BLESSED IS HE WHO COMES IN THE NAME OF THE LORD, even the King of Israel.”

John 12:13 NASB95; quoted from Psalm 118:25–26

That day according to the Gospels aligns with the 10th day of the first month,1 the same day lambs were chosen for Passover. The people were, in effect, publicly acknowledging Yeshua as the coming King and as the Lamb—though they do not yet grasp the full meaning. They shout הוֹשִׁיעָה נָּא Hoshia na (“Save, please!”; transliterated in Greek as hosanna), a cry for rescue.

Out of the ‘house of bondage’: Trials and deep rootsThis sounds like Yeshua’s parable of the sower (Matthew 13:1–23; Mark 4:1–20; Luke 8:4–15). The crowd acted like the parable’s shallow soil. The seed springs up quickly but has no depth. Under the heat of trial, it withers. Within days, the crowd disappears, and even Yeshua’s closest followers scatter during His arrest and trial.

That pattern is a warning. It is possible to welcome the Lamb enthusiastically on “selection day” and still fall away when the cost becomes clear. Thus, believers should seek deeper roots than that — a faith that will not run back to “Egypt” when the wilderness tests arrive.

The Exodus is both a historical event and a metaphor of personal transformation. Israel leaves מִצְרַיִם Mitzrayim (Egypt) by God’s mighty hand, but soon faces:

A pursuing army at the sea (Exodus 14)
Lack of water (Exodus 15–17)
Hunger (Exodus 16)
Ongoing threats and discouragement

Again and again, the people want to go back (Exodus 14:11–12; Numbers 14:1–4). This is like our being tempted to return to old patterns and bondages when life gets hard.

At one point the apostles say to Yeshua when crowds balked at His tough teaching, “Lord, to whom shall we go? You have words of eternal life” (John 6:68 NASB95). That response becomes a model. The question is not whether trials will come, but whether the hearer will decide that there is no “home” in Egypt anymore.

In some vineyards, particularly those growing grapes for fine wine, growers deliberately limit irrigation. They water, then stop, so the moisture sinks deeper into the soil profile. The vine’s roots must chase that water downward. Over time, the plant develops a deep root system that can endure heat and drought.

Likewise, apostle Ya’akov urges believers to “consider it all joy… when you encounter various trials” because those trials produce endurance and maturity (James 1:2–4 NASB95). On a spiritual plane, our shallow, constantly pampered roots will fail under pressure. Rooted faith grows through measured stress.

The Tabernacle, Temple and the dwelling presenceIn Exodus 40, after Israel builds all the components of the מִשְׁכָּן Mishkan (“dwelling place,” “Tabernacle”) according to God’s pattern, Moses sets them up, anoints them, and sanctifies them — sets them apart (קִדֵּשׁ kiddesh).

Then something striking happens:

Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle. Moses was not able to enter the tent of meeting because the cloud had settled on it, and the glory of the LORD filled the tabernacle.

Exodus 40:34–35 NASB95

The building finally fulfills its purpose when God’s presence fills it. In that moment, even Moses cannot enter. The next book in the Torah, וַיִּקְרָא Vayikra (Leviticus), explains how priests and people may again approach the holy presence. The book’s key Hebrew word is קָרַב karav (“to draw near”). From this comes קָרְבָּן korban (“offering,” literally “that which draws near”).

We can see this patter:

No one casually enters God’s presence.
Life is in the blood (Leviticus 17:11).
The blood of the offering goes in ahead of the worshiper.
Even priests need atonement offered for themselves.

Later, Solomon’s temple (1Kings 8:10–11) repeats the same pattern. When the ark is brought in and the priests come out, “the cloud filled the house of the LORD, so that the priests could not stand to minister … for the glory of the LORD filled the house of the LORD.”

The house matters because of Who is in residence. Consider political embassies and consulates. The building is important, but the stakes change completely if the ambassador or consul-general is physically inside when it is attacked. Presence raises the significance.

How much more the Tabernacle/Temple. Their furniture, drapery and stones are not magical. The real issue is the presence of the King. This principle also carries forward into the New Covenant — God’s dwelling among and within His people (Ephesians 2:19–22; 1Corinthians 3:16–17).

The rejected Cornerstone and the Temple builders’ mistake

The stone which the builders rejected
Has become the chief corner stone.
This is the LORD’S doing;
It is marvelous in our eyes.

Psalm 118:22–23 NASB95

In ancient building practice, the cornerstone often bore the mark or signature of the builder. It set the alignment of the entire structure. To reject it is to reject the builder’s own standard for the house.

Yeshua and the apostles apply this passage to Him (Matthew 21:42; Acts 4:11; 1Peter 2:7). The very One God sends as the foundation is refused by the leaders tasked with building God’s house. Yet the psalm insists this rejection itself is “the LORD’s doing” — part of His plan.

Why would God allow the Tree of the Knowledge of Good and Evil in Eden (Genesis 2–3)? Why would He speak in parables in such a way that many will “keep on hearing, but will not understand … keep on seeing, but will not perceive” (Isaiah 6:9–10; Matthew 13:13–15; Mark 4:11–12)? People can be steeped in Scripture, archaeology and languages and still miss the meaning.

The difference is not exposure to information, but receptive understanding and obedience. “Good soil” both hears and does the word (Matthew 7:24–27). “Bad soil” hears, analyzes and even teaches, but refuses to be tilled.

Zion: More than a nickname for JerusalemThere’s a lot of talk these days about צִיּוֹן Tziyon (Zion). In the prophets, it is not merely a poetic name for Jerusalem. It is Jerusalem elevated, transformed into a higher reality — God’s ideal vision for His city.

“until the Spirit is poured out upon us from on high;And the wilderness becomes a fertile field,
And the fertile field is considered as a forest”

Isaiah 32:15 NASB95

Then justice and righteousness fill the land, and the outcome is peace, quietness, and confident security (Isaiah 32:16–18). That picture matches the fruit of the Spirit described by Paul:

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law.

Galatians 5:22–23 NASB95

So the key marker of true Zion is not simply Jewish sovereignty, walls or a physical temple. It is the outpoured Spirit of God and the resulting character transformation of the people.

This leads naturally into a question raised about modern Zionism. Political Zionism, birthed in the 19th century by figures like Theodor Herzl, largely pursued a human, national project: a safe homeland for Jews. That movement had its own logic and necessity in history. But biblically, Zion in its fullest sense is a work of heaven, not only a work of human politics.

Therefore, any Zionist vision — ancient or modern — that sidelines the Cornerstone and the outpoured Spirit risks building on a different foundation than the one God has chosen.

Destruction, the Day of the LORD, and Jerusalem’s FutureMust Jerusalem must be destroyed again before the LORD returns, since Scripture speaks of the nations trampling the holy city (Luke 21:24; Revelation 11:2)?

Prophetic passages like Zechariah 12–14 and parts of Revelation portray large‑scale conflict around Jerusalem. Forces gather against the city. The “day of the LORD” sometimes appears as a moment — like Messiah’s feet standing on the Mount of Olives (Zechariah 14:4) — and sometimes as an extended season of judgment and restoration.

There’s a possible dual pattern: destruction and rebuilding in history (586 B.C., A.D. 70, future conflicts) and a climactic end‑time scenario. It does not dogmatically settle every detail but underscores that the final Zion vision requires more than simply another rebuild of stone. It requires embracing the Cornerstone and receiving the Spirit poured from on high.

Swept houses and the need for fillingYeshua in Matthew 12:43–45 (and Luke 11:24–26) describes an “unclean spirit” leaving, wandering through “waterless places,” then returning to find the “house” swept, put in order, but empty. The spirit then brings seven more wicked spirits, and the last state is worse than the first.

This parable caps a chapter where Yeshua confronts leaders who see the power of God at work but call it demonic (Matthew 12:22–32). They “sweep” and “order” life by traditions, as based on the Bible as they may be, but they reject the very Spirit of God who empowers true change.

So the problem is not only what leaves but Who enters. Passover imagery fits again. The Lamb’s blood blocks the destroyer (Exodus 12:23). But if the “house” is never filled with God’s own presence and Spirit, it remains vulnerable.

This ties back to the twin aspects of Yeshua as the Lamb:

He blocks the adversary’s claim.
He takes away sins and fills the life with His Spirit.

Without that filling, believers can become more religious and more “ordered,” yet spiritually more enslaved.

Law ‘fulfilled’?The study briefly touches on Matthew 5:17–19, where Yeshua says He came not to abolish the Torah or the Prophets but to “fulfill” them. The Greek verb is πληρόω plēroō (“to fill, to bring to fullness”).

Some interpret “fulfill” to mean “render obsolete” when it concerns Torah. Yet same verb used elsewhere would make no sense that way. For example, when Yeshua tells Yochanan at His immersion that it is proper “to fulfill all righteousness” (Matthew 3:15), one would not say He came to end all righteousness.

Thus, when the biblical text challenges prevailing assumptions — about Torah, feasts like Passover, or about Zion — Scripture calls the reader not to force a new meaning into the words (eisegesis) but to wrestle honestly with what God has said.

From Passover night to Zion’s futureLamb Selection Day leads to the moment when the lamb’s blood marks the doorposts, and the Destroyer passes over/by (Exodus 12:7, 13, 23).

That night of our freedom foreshadows:

Yeshua as the Pesach Lamb, blocking wrath and delivering from the adversary’s kingdom (1Corinthians 5:7; Colossians 1:13–14).
Yeshua as the Lamb in Revelation who is worthy to open the scroll and its seals (Revelation 5:6–10).
The journey from house of bondage to dwelling of God with mankind — what Sukkot pictures and Revelation 21–22 describes.

“…Worthy are You to take the book and to break its seals; for You were slain, and purchased for God with Your blood men from every tribe and tongue and people and nation. You have made them to be a kingdom and priests to our God; and they will reign upon the earth.”

Revelation 5:9–10 NASB95

The One Who drops the hammer in judgment is the same One Who shed His blood to purchase people out of every nation. Therefore, when judgment falls — on Egypt, on rebellious systems, or in the final day — the goal is not senseless destruction. The goal is freedom from physical or spiritual Egypt, freedom from false foundations and a rebuilt house in which God truly dwells.

In that light, Lamb Selection Day becomes more than an obscure date on the Hebrew calendar. It becomes an invitation to examine the Lamb, to recognize the Cornerstone, to leave the “house of bondage,” and to welcome the Spirit who alone can turn Jerusalem into Zion and a swept house into a “living temple” of God.

1 Yeshua came to Bethany “six days before the Passover” (John 12:1). Because “the Passover” basically starts on the 15th day of the first month, that puts His arrival on the ninth day. So “the next day” (John 12:12) would be the 10th day.The post Triumphal entry & Passover lamb selection day: Seeing Palm Sunday through a Hebrew lens (John 12; Exodus 40) appeared first on Hallel Fellowship.

View Details

7 takeaways from this study

Everything from God is a trust, not just “spiritual” gifts. Skills, money, influence, knowledge, opportunities, even specific tasks or callings are all gifts from God that come with responsibility (Exodus 38; Matthew 25).
God cares more that you use what you have than how “much” you have. In the parable of the talents (Matthew 25), both the 5‑talent and 2‑talent servants receive the same praise and reward. The issue isn’t the size of the gift, but faithfulness with it.
Doing nothing with your gift is spiritually dangerous. The servant who buried his one talent wasn’t condemned for obvious evil, but for laziness and fear that led to inaction. Likewise, in Luke 12, the unfaithful steward faces severe consequences for misusing or neglecting what the master entrusted to him.
Gifts can be used for good or evil. God judges both use and motive. Aaron used his craftsmanship to make the golden calf (misused skill). Shemaiah used influence and words to spread comforting lies instead of God’s truth. Simon the sorcerer (Acts 8) wanted a spiritual gift for the wrong motive. God evaluates both what we do and why we do it.
Every role and gift is necessary in the body of Messiah. Romans 12 and 1Corinthians 12 stress that believers are like different parts of one body; none is useless or inferior. Wanting someone else’s gift or despising your own is a form of envy and unbelief, and it weakens the “structure” God is building.
You are a “socket” in God’s tabernacle. Removing yourself weakens the whole. The silver sockets from the census (Exodus 38) picture each person’s contribution holding up God’s dwelling. When you devalue yourself (“my gift isn’t worth much”) or others (“you don’t belong”), you undermine the stability and unity of God’s house.
True wealth is measured by alignment with God’s will, not by worldly status. One can have little by the world’s standards yet be “wealthy beyond measure” in God’s economy. Faith, love, obedience, and faithful stewardship of whatever God has given are what God counts as real riches.

What does God expect from the gifts, skills, and resources He gives? Everything from God is a trust, and how we use it matters. Exodus 38 records an accounting of the materials used in constructing the משכן Mishkan (Tabernacle). The text lists the amounts of gold, silver, and bronze, and notes who oversaw and used them.

This is not just ancient bookkeeping. It models transparency and responsibility. Those who received materials from God’s people had to give a clear account of what they did with them.

Exodus 38 teaches:

What God gives — materials, position, skill — is not random.
Those entrusted with these things must use them for holy purposes, not selfish or corrupt aims.
The artisans, like Bezalel and Oholiab (Exodus 31, 35–38), had God-given artistic skills. They could have used such skills for idolatry or vanity, but instead they devoted them to building the dwelling place of God.

Here’s a parallel to modern professions. A lawyer can use legal skill either to manipulate and exploit or to defend the oppressed. The point is not to demonize a profession but to highlight that every skill can serve either righteousness or corruption.

Therefore, even before turning to the New Covenant writings, the Torah already sets a pattern: Gifts from God come with accountability.

Matthew 25: The Parable of the Talents and the Heart of StewardshipIn Matthew 25:14–30, the well‑known parable of the talents, Yeshua (Jesus) compares the Kingdom of Heaven to a master who entrusts his servants with different amounts — five, two, and one talent1 — “each according to his own ability” (Matthew 25:15).

The master here represents God, who knows each person’s capacity. The talents can picture money, skills, knowledge, or any resource God places in someone’s hands.

Two crucial observations arise from this:

Different measures, same standard of faithfulness. The servant with five talents gains five more; the servant with two gains two more. Both receive the same praise:

“Well done, good and faithful slave. You were faithful with a few things, I will put you in charge of many things; enter into the joy of your master.”

Matthew 25:21, 23 NASB95

God does not praise them for having started with more, but for being faithful with what they had.

The danger of doing nothing. The servant with one talent responds with fear, misjudging his master’s character. He hides the talent, returns it unused, and is rebuked as “wicked and lazy” (Matthew 25:26). Yeshua teaches that doing nothing with God’s gifts is not neutral; it is unfaithfulness.

God does not necessarily require dramatic multiplication. Even putting the money in the bank for small interest would have been better than burying it. Translating this into life: God values movement in a faithful direction, even if the “results” look small.

This parable speaks directly to disciples of Yeshua within Israel and the nations. The Kingdom expectation is that those in covenant with God actively use what He entrusts to them.

Luke 12: Stewards, judgment, ‘to whom much is given”In Luke 12:41–48, where Yeshua tells a parable about a steward set over a household. If the steward faithfully cares for the household until the master returns, he is rewarded. But if he abuses his authority — beating the servants, indulging himself — he faces severe judgment.

Here’s the key line:

“From everyone who has been given much, much will be required; and to whom they entrusted much, of him they will ask all the more.”

Luke 12:48 NASB95

So:

This is not only about leaders. It is a principle of covenant responsibility.
Knowledge of God’s will, spiritual authority, teaching ability, or any form of influence carries greater accountability before God.
God not only takes back what is misused; He brings discipline and judgment on those who use spiritual or social capital to harm others.

This also recalls the failings of Israel’s leaders — Pharisees and Sadducees — whom Yeshua rebukes for misusing Torah knowledge and authority to burden and mislead the people rather than serve them.

Jeremiah 29–30: Shemaiah, Jeremiah, misused influenceIn Jeremiah 29, during the Babylonian exile, the prophet Jeremiah sends a message from אדוני Adonai (the LORD) that Israel should settle in Babylon, build houses, plant gardens, and seek the welfare of the city, because the exile will last a long time (Jeremiah 29:4–7, 10).

However, a man named Shemaiah opposes Jeremiah’s message. He writes letters in his own name to the priests in Jerusalem, accusing Jeremiah of being a false prophet and urging the authorities to silence him. Shemaiah promises a quick return from exile, contradicting God’s word.

God responds:

“Because Shemaiah the Nehelamite has prophesied to you, although I did not send him, and he has made you trust in a lie, therefore thus says the LORD, ‘Behold, I am about to punish Shemaiah the Nehelamite and his descendants; he will not have anyone living among this people, and he will not see the good that I am about to do to My people,’ declares the LORD, ‘because he has preached rebellion against the LORD.’”

Jeremiah 29:31–32 NASB95

From this:

Shemaiah clearly had influence and communication skill.
He used those gifts to strengthen a false hope and resist God’s actual plan.
God’s judgment includes cutting off his lineage — no lasting inheritance in Israel.

By contrast, Jeremiah uses his prophetic gift to warn, correct, and encourage future hope. In Jeremiah 30:18–22, God promises restoration, rebuilding Jerusalem on its ruins, multiplying the people, and renewing the covenant relationship:

“You shall be My people, and I will be your God.”

Jeremiah 30:22 NASB95

Jeremiah’s prophecy is an act of loving service to the exiles, even when the immediate message is hard. He uses his gift in alignment with God’s heart and timing.

This contrast mirrors the clash between true and false voices in every generation, including the days of Yeshua and the early ἐκκλησία ekklesia (assembly/church). True prophetic and teaching gifts build up and align people with God’s actual plan, not human comfort.

Romans 12: Living sacrifices and diverse giftsIn Romans 12, apostle Paul (formerly Sha’ul) exhorts believers:

I urge you therefore, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship.

Romans 12:1 NASB95

This is offering one’s whole life in service, not just bringing offerings to an altar. “Living sacrifice” expresses itself most clearly in serving God and people with whatever God has given.

Paul goes on to describe the diversity of gifts (Romans 12:6–8):

Prophecy
Service (ministry)
Teaching
Exhortation (encouragement and direction)
Giving
Leading
Showing mercy

He insists that each gift is to be used, not held back, and exercised with the right heart — sincerely, diligently, cheerfully.

This echoes earlier themes:

Do not think too highly of yourself (Romans 12:3). Gifts are from God, not self-generated status symbols.
Do not despise your own gift or envy another’s. That is a form of coveting.
The community is one body in Messiah, and each member belongs to all the others (Romans 12:4–5).

This body language includes both Jew and Gentile in Messiah Yeshua, yet without erasing Israel’s calling. Just as Israel’s tribes had distinct roles in the TaNaKh, believers today have diverse roles — yet all are part of one redeemed people.

1Corinthians 12: One body, many membersIn 1Corinthians 12, Paul speaks of spiritual gifts (χαρίσματα charismata) given by the same Spirit for the common good (1Corinthians 12:4–7). Here are the gifts he lists (1Corinthians 12:8–10):

Word of wisdom
Word of knowledge
Faith
Gifts of healing
Effecting of miracles
Prophecy
Distinguishing of spirits
Various kinds of tongues
Interpretation of tongues

All these come from one and the same Spirit, Who distributes as He wills (1Corinthians 12:11).

Paul then uses the physical body as an analogy. The foot cannot say, “Because I am not a hand, I am not part of the body” (1Corinthians 12:15). The eye cannot say to the hand, “I have no need of you” (1Corinthians 12:21). The seemingly weaker or less honorable parts are, in fact, necessary and given special honor.

Paul’s concern is how division and comparison among believers damage the body. Thinking “my gift is nothing” or “your gift is not needed” both oppose God’s design.

This fits with the broader biblical picture of Israel as a corporate people with varied roles — priests, Levites, kings, craftsmen, prophets — yet one covenant community. In Messiah, the same pattern continues: variety within unity, not uniformity or competition.

The silver sockets: Every person as part of God’s dwellingExodus 38’s description of the silver used for the Tabernacle sockets is more than just artistic direction. Each Israelite man twenty years and older gave a half-shekel as part of the census, and this silver formed the bases holding up the Tabernacle’s boards (Exodus 38:25–27).

Imagine each person seeing those sockets and thinking, “Part of me is in there.” That half-shekel symbolizes each one’s place in God’s dwelling.

Here’s a powerful metaphor:

If a person says, “I’m not valuable, I don’t really belong,” it is like erasing their portion of the socket.
If others say, “You don’t belong; you’re not good enough,” it is like removing someone else’s portion.
As pieces are removed, the structure weakens. Eventually, boards could fall, and the whole stability of the mishkan is threatened.

Torah architecture for God’s dwelling place is the basis of New Covenant imagery. Believers become living stones and structural elements in God’s spiritual house. To devalue oneself or another believer is effectively to question God’s own wisdom in assembling His dwelling.

Those who feel like “just a one‑talent person” or “not spiritual enough” are reminded: God Himself decided you belong. He sets each member in the body “just as He desired” (1Corinthians 12:18).

Both Jews and Gentiles, when grafted into Messiah, become part of this living Temple. Each one’s presence and contribution matters.

Warnings: Aaron, the Pharisees, Simon the sorcererHere are several solemn warnings from Scripture:

Aaron and the golden calf (Exodus 32): Aaron uses his leadership and craftsmanship to create an idol. The same kind of skill that can build the Tabernacle can also build an object of false worship.
Pharisees and Sadducees in Yeshua’s day: They possess Torah knowledge and authority but often use it to control, oppress, and mislead, rather than shepherd and uplift.
Simon the sorcerer in Acts 8:18–24: When Simon sees that the Ruach is given through the apostles’ laying on of hands, he offers them money to purchase that power. Peter responds sharply:

“May your silver perish with you, because you thought you could obtain the gift of God with money! You have no part or portion in this matter, for your heart is not right before God.”

Acts 8:20–21 NASB95

Simon’s desire is not for intimacy with God, but for control over spiritual power. His heart reveals bitterness and iniquity. This is another form of misusing or grasping after gifts instead of receiving and stewarding them humbly.

Together, these examples reinforce that:

Skills and spiritual capacities are morally neutral in themselves.
The direction — toward God’s purposes or against them — determines whether gifts bless or destroy.
God may remove, judge, or reassign what He once gave when it is used in rebellion, as in Shemaiah’s case.

Faithfully using what God has givenHere’s how all these threads come together:

Everything from God — skills, resources, opportunities, influence, spiritual gifts — is a trust.
God does not ask each person to have the same gift or the same measure, but to be faithful with what they have.
Envy, comparison, and self‑rejection distort God’s design for the body of Messiah.
Misuse of gifts—through lies, oppression, idolatry, or self‑serving motives—brings God’s correction and, at times, severe judgment.
Every believer, like a half-shekel in the silver sockets, helps hold up God’s dwelling place on earth.

The Torah’s picture of the Tabernacle, the Prophets’ warnings and hopes, and the teachings of Yeshua and the apostles reinforce this: The same God who dwelt among Israel in the wilderness now dwells among and within His people through the רוּחַ הַקֹּדֶשׁ Ruach HaKodesh (Holy Spirit), forming a living, interconnected community.

In the end, the call is simple yet searching: Receive what God has given, use it for His purposes, encourage others in their place, and trust that in Messiah, even “little” faithfulness is precious and eternally significant.

1 From Greek: τάλαντον tálanton (scale of balance), 75 or 100 poundsThe post God didn’t make a mistake with you: Finding value in your ‘one talent’ (Exodus 38, Matthew 25; Luke 12; Jeremiah 29–30; Romans 12; 1Corinthians 12) appeared first on Hallel Fellowship.

View Details

7 takeaways from this study

Examine your heart. Are there areas where you feel heavy, stubborn, or resistant? Bring them to God in prayer.
Pray for a soft heart. Ask God to give you a heart of flesh, sensitive to His voice.
Watch your words. Pray for “circumcised lips”—that your speech would be gracious, truthful, and uplifting.
Embrace trials as opportunities. Let challenges strengthen your faith, not harden your heart.
Stay connected to community. Share your struggles and victories; let others speak into your life.
Remember God’s faithfulness. Look back at what He has done, and trust Him for what’s ahead.
Respond to the Spirit. When you sense God’s prompting, don’t delay—turn, listen, and obey. The heart is at the center of both our physical and spiritual lives. In Hebrew thought, the heart—לֵב lev—is not just the seat of emotion, but also of thought, will and intention. When the Torah speaks of a “hardened heart,” it’s not just talking about feelings, but about the very core of who we are.

Why does this matter? Because the state of our hearts determines how we respond to God, to others, and to the challenges of life. The Exodus story, the prophets, and the teachings of Yeshua (Jesus) all return to this theme: Will we have hearts that are open and responsive, or hearts that are closed and resistant?

The language of heart-hardnessחָזַק khazaq: Strength, stubbornness and the power to chooseLet’s begin with חָזַק khazaq. This word appears throughout the Torah, sometimes as a command—“Be strong!”—and sometimes as a warning—“Pharaoh’s heart was hardened.” The root חזק kazaq means to be strong, to seize, to hold fast. In Exodus, it’s used to describe Pharaoh’s increasing resistance to God’s commands.

But khazaq is a double-edged sword. In Deuteronomy 31:6, Israel is told:

“Be strong and courageous, do not be afraid or tremble at them, for the LORD your God is the one who goes with you.” (NASB 1995)

Here, strength is a virtue. But in Exodus 7:13:

“Yet Pharaoh’s heart was hardened (חָזַק kazaq), and he did not listen to them, as the LORD had said.”

Strength becomes stubbornness when it’s used to resist God. The same word that empowers us to stand firm in faith can, if misapplied, make us unyielding to the Spirit.

The Septuagint’s use of σκληραίνω skleraino for khazaq is telling. It’s the root of sclerosis—a medical term for hardening, as in arteries. Spiritually, it’s a warning: what begins as strength can become rigidity if we’re not careful.

כָּבֵד kaved: Heaviness, glory and the weight of sinCaved is another rich word. Its root means “heavy,” and it’s related to kavod (glory, honor). In Exodus 7:14:

“Then the LORD said to Moses, ‘Pharaoh’s heart is stubborn (כָּבֵד); he refuses to let the people go.’”

A “heavy” heart is one weighed down—by pride, by sin, by the burdens of life. In Isaiah 6:10, the prophet is told:

“Render the hearts of this people insensitive, their ears dull and their eyes dim…”

The word for “dull” is caved. It’s as if the people’s spiritual senses are weighed down, unable to respond.

But caved can also be positive. Kavod is the word for God’s glory—the weightiness of His presence. When we honor our parents (Exodus 20:12), we give them kavod, weight, significance. The challenge is to discern: Is my heart heavy with sin, or heavy with the glory of God?

The Greek βαρύνω baryno used in the Septuagint means “to weigh down.” In Luke 21:34, Yeshua warns:

“Be on guard, so that your hearts will not be weighted down with dissipation and drunkenness and the worries of life…”

קָשָׁה qashah: Severity, hardness, and the danger of rebellionQashah means “to be hard, severe, unyielding.” In Exodus 7:3:

“But I will harden (קָשָׁה qashah) Pharaoh’s heart that I may multiply My signs and My wonders in the land of Egypt.”

Kasha is the word used for a stiff neck, a hard heart, a refusal to bow. In 2Kings 17:14:

“However, they did not listen, but stiffened (קָשָׁה qashah) their neck like their fathers, who did not believe in the LORD their God.”

The Greek σκληρός skleros is used here, again evoking the idea of something rigid and unbending.

The dance of divine action and human choiceOne of the most profound mysteries in Scripture is the interplay between God’s sovereignty and human responsibility. In the Exodus story, sometimes Pharaoh hardens his own heart (Exodus 8:15), and sometimes God does it (Exodus 9:12). The rabbis and the apostles both wrestle with this tension.

Isaiah 63:17 asks:

“Why, O LORD, do You cause us to stray from Your ways and harden our heart from fearing You?”

Yet, the call to repentance is always present. Psalm 95:7–8 pleads:

“Today, if you would hear His voice, do not harden your hearts, as at Meribah…”

In the New Covenant, Hebrews 3:8 echoes this warning. The message is clear: God may allow us to go our own way, but He is always calling us back.

Rabbinic tradition often sees God’s hardening as a response to persistent human resistance. The Midrash Rabbah on Exodus 13:3 suggests that God’s hardening of Pharaoh’s heart was to display His power, not to override Pharaoh’s will. Augustine, centuries later, saw it as evidence of divine sovereignty, while Nahum Sarna describes it as a progressive process—Pharaoh’s own stubbornness reinforced by God.

Teshuvah: The call to returnIn Jewish thought, תשובה teshuvah—repentance, return—is central. The hardening of the heart is the antithesis of teshuvah. It’s a refusal to turn, to change, to listen.

But God’s invitation is always open. Ezekiel 36:26 promises:

“Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh.” (NASB 1995)

This is the heart of the New Covenant (Jeremiah 31:31–34), fulfilled in Messiah Yeshua, who offers transformation from the inside out.

‘Uncircumcised’ lips and hearts: The need for transformationMoses’ protest—“I am of uncircumcised lips” (Exodus 6:12, 6:30)—is deeply human. He feels unworthy, unprepared, unable to speak for God. The Hebrew עֲרֵל arel means “closed off,” “unresponsive.” Isaiah echoes this in his vision:

“Woe is me, for I am ruined! Because I am a man of unclean lips…” (Isaiah 6:5 NASB 1995)

But God responds with grace. The seraph touches Isaiah’s lips with a coal from the altar:

“Behold, this has touched your lips; and your iniquity is taken away and your sin is forgiven.” (Isaiah 6:7 NASB 1995)

This is a picture of transformation—of lips and hearts made ready to speak and live God’s truth. Moshe promised the second generation of Israel post-Exodus:

“Moreover the LORD your God will circumcise your heart and the heart of your descendants, to love the LORD your God with all your heart and with all your soul, so that you may live.”

Deuteronomy 30:6 NASB 1995

Trials: The forge of faithThe apostle Ya’akov (James) reminds us that trials are not just obstacles, but opportunities:

“Consider it all joy, my brethren, when you encounter various trials, knowing that the testing of your faith produces endurance. And let endurance have its perfect result, so that you may be perfect and complete, lacking in nothing.” (James 1:2–4 NASB 1995)

In the martial arts analogy shared in our study, bones are strengthened by repeated impact. Spiritually, our faith is strengthened by facing resistance—not to make us hard and unyielding, but to make us resilient and mature.

The danger of spiritual callousnessYeshua warns in Mark 8:17:

“Do you not yet see or understand? Do you have a hardened (πωρόω poroo) heart?” (NASB 1995)

It’s possible to become so accustomed to the things of God that we stop being moved by them. The challenge is to stay sensitive, to keep our hearts soft and responsive.

Paul, in Romans 11:7, speaks of Israel:

“What then? What Israel is seeking, it has not obtained, but those who were chosen obtained it, and the rest were hardened (πωρόω poroo).”

The warning is for all of us: don’t let familiarity breed indifference.

The weight of sin and the promise of restPsalm 38:4 laments:

“For my iniquities are gone over my head; as a heavy burden they weigh too much for me.” (NASB 1995)

But Yeshua offers hope:

“Come to Me, all who are weary and heavy-laden, and I will give you rest.” (Matthew 11:28 NASB 1995)

The answer to a heavy, stubborn heart is not more effort, but surrender—coming to Yeshua for rest, forgiveness, and transformation.

The Potter and the clay: Divine sovereignty and human responsePaul’s analogy in Romans 9:20–21 is rooted in the Prophets:

“On the contrary, who are you, O man, who answers back to God? The thing molded will not say to the molder, ‘Why did you make me like this,’ will it? Or does not the potter have a right over the clay, to make from the same lump one vessel for honorable use and another for common use?” (NASB 1995)

We are called to be moldable, to let God shape us. The danger is in becoming so set in our ways that we can no longer be formed.

Community: The power of shared journeyThe Exodus was not just about Moses or Pharaoh. It was about a people. The elders, the mixed multitude, the entire community was on a journey. In Acts 7, Stephen recounts Israel’s history, reminding us that our choices affect others.

In Messianic Jewish life, community is central. We need each other—to encourage, to challenge, to keep our hearts soft. As Hebrews 10:24–25 urges:

“Let us consider how to stimulate one another to love and good deeds, not forsaking our own assembling together, as is the habit of some, but encouraging one another…”

Yeshua and the heart of the matterWe see in Yeshua the fulfillment of the promise of a new heart. He is the One who circumcises our hearts by the Spirit (Romans 2:29), who gives us rest for our souls, who calls us to love God with all our heart, soul, and strength (Deuteronomy 6:5; Mark 12:30).

Yeshua’s own heart was never hardened. He wept over Jerusalem (Luke 19:41), He was moved with compassion (Matthew 9:36), He forgave even those who crucified Him (Luke 23:34). He is our model and our source of transformation.

Be strong, stand firm, stay softAs we close, let’s remember: strength is not the same as stubbornness. True strength is found in surrender, in openness, in trust. The call is to be strong in faith, soft in compassion, open to God’s leading.

May we be a people with strong hearts—strong in faith, soft in compassion, open to God’s leading. May our lips speak truth and grace. And may we, like Moses, like Israel, like Yeshua Himself, walk in the freedom and fullness that comes from a heart transformed by God.

View Details

7 takeaways from this study

We don’t have to live in fear—Yeshua’s atonement gives us confidence to approach God.
The Torah isn’t just rules; it’s a guide pointing us toward the heart of God.
Trusting God means believing He’ll take us all the way, not just part of the journey.
The New Covenant is about real transformation—God writes His ways on our hearts.
Letting go of shame and guilt frees us to embrace God’s forgiveness.
Our faith isn’t a club; it’s a daily walk that changes us from the inside out.
Even when earthly things fade, heaven’s “open sign” is always on—God’s presence is available to us. As we gather to reflect on Yom Kippur, I invite you to journey with me through some of the most profound questions and truths of our faith, as explained in detail in the book of Hebrews. This isn’t just a theological exercise — it’s a conversation about why we do what we do, what it means to be covered and cleansed, and how Yeshua (Jesus) as our High Priest changes everything.

Remembering the why: Yom Kippur’s deeper meaningEvery year, as Yom Kippur—Yom HaKippurim (יוֹם הַכִּפּוּרִים, Day of Atonements)—comes around, I find myself asking: Why do we do this? It’s easy to get caught up in the rituals, the fasting, the prayers, but the prophets always call us back to the “why.” Isaiah 57 and 58, which we read today, are all about the heart behind the actions. The Lord isn’t looking for empty rituals; He’s looking for a people who are truly turning back to Him (Isaiah 58:6-7).

The Creator of heaven and earth desires to dwell with us. From the Garden of Eden to the New Jerusalem, the story of Scripture is about God’s longing to be “at one” with humanity (Genesis 3:8; Revelation 21:3). But something happened—sin created a gulf, a separation. Heaven wants to dwell with us, but we can’t dwell directly with God in our brokenness.

The problem and the promise: Bridging the gulfSo what does heaven do? God begins to bridge the gap. He calls Avraham (Abraham) out of Mesopotamia, promising that through him all nations will be blessed (Genesis 12:1-3). The sanctuary, the Mishkan (מִשְׁכָּן, tabernacle), and later the Temple, become symbols of God’s desire to dwell among His people (Exodus 25:8).

But the problem remains: human priests, no matter how faithful, can’t fully bridge the gap. The Levitical priesthood, with all its sacrifices, was only ever a shadow—a copy—of something greater (Hebrews 8:5). The Torah (תּוֹרָה, instruction) points us toward the goal, but it can’t get us all the way there.

Yeshua: The ultimate High PriestThis is where the book of Hebrews comes in. Hebrews is a letter written to Jewish believers wrestling with the meaning of Yeshua’s priesthood and the ongoing significance of the Temple. The author’s message is clear: Yeshua is the ultimate High Priest, not in the line of Aharon (Aaron), but in the order of מַלְכִּי־צֶדֶק Melchizedek (king of righteousness) (Hebrews 5:6; 7:1-3).

For it was fitting for us to have such a high priest, holy, innocent, undefiled, separated from sinners and exalted above the heavens; who does not need daily, like those high priests, to offer up sacrifices, first for His own sins and then for the sins of the people, because this He did once for all when He offered up Himself.

Hebrews 7:26-27 NASB 1995

Yeshua’s atonement is not just a covering (כִּפּוּר kippur), but a removal of sin. He bridges the gap once and for all, offering us confidence—not arrogance, but humble confidence—to approach God’s presence (Hebrews 10:19-22).

The target of Torah: Telos & transformationOne of the most thought-provoking ideas we discussed is the meaning of τέλος telos (goal/target) in the Greek. Paul writes, “For Messiah is the end (telos) of the law for righteousness to everyone who believes” (Romans 10:4). But what if we understood “telos” not as “end” but as “target” or “goal”? The Torah isn’t abolished; it’s fulfilled—its aim is Messiah.

The Hebrew root of Torah, יָרָה yarah, means “to shoot” or “to aim.” Torah is like an arrow, and Messiah is the target. All the instructions, the sacrifices, the festivals—they point us toward Yeshua. When we focus on the target, we see the purpose behind the practice.

Trust and rest: Entering God’s PresenceHebrews 3 and 4 draw a powerful parallel between Israel’s journey to the Promised Land and our journey into God’s rest. The question isn’t just, “Is God with us?” but “Are we with God?” (Exodus 17:7; Hebrews 3:7-19). Trust (אֱמוּנָה emunah; πίστις pistis) is the key—do we trust that the One who brought us out of bondage will also bring us in?

There remains therefore a Sabbath rest for the people of God. For the one who has entered His rest has himself also rested from his works, as God did from His.

Hebrews 4:9-10 NASB 1995

Rest isn’t just about ceasing from labor; it’s about trusting that Yeshua, our High Priest, has done what we could never do. We can approach the Holy of Holies with confidence, not because of our own merit, but because of His.

The New Covenant: Law written on heartsOne of the longest quotations from the Tanakh in the New Testament is Jeremiah 31:31-34, the promise of a New Covenant (בְּרִית חֲדָשָׁה Brit Chadashah). Hebrews 8 and 10 remind us that the problem with the first covenant wasn’t the Torah itself, but the inability of the people and priests to fulfill it.

“For this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put My laws into their minds, and I will write them on their hearts. And I will be their God, and they shall be My people.”

Hebrews 8:10 NASB 1995; cf. Jeremiah 31:33

The New Covenant is about transformation from the inside out. God’s instructions are no longer just external commands—they become part of who we are.

Letting Go: Shame, forgiveness & Heaven’s mathAtonement isn’t just about covering sin; it’s about letting go—of shame, guilt, and the things that hold us back. Hebrews 9 and 10 speak of a “cleansed conscience” (Hebrews 9:14). The Lord’s Prayer teaches us to forgive as we have been forgiven (Matthew 6:12).

Heaven’s math is radical: “Their sins and their lawless deeds I will remember no more” (Hebrews 10:17 NASB 1995). If heaven lets it go, can we? Can we release the grudges, the shame, and trust that God’s forgiveness is real?

Shadows and substance: Earthly temples & Heavenly realitiesThe earthly tabernacle and Temple were always meant to be copies—shadows—of heavenly realities (Hebrews 8:5; 9:23-24). When the Temple was destroyed, heaven’s “open sign” remained on. Yeshua’s priesthood is eternal, not dependent on earthly structures.

But when Messiah appeared as a high priest of the good things to come, He entered through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation.

Hebrews 9:11 NASB 1995

Our access to God isn’t limited by geography or buildings. The true dwelling place of God is with humanity (Revelation 21:3).

Faith in action: Trust, works & the journey homeFaith (emunah/pistis) isn’t just intellectual assent—it’s trust that leads to action. Abraham believed God, and it was credited to him as righteousness (Genesis 15:6; Romans 4:3). James reminds us that faith without works is dead (James 2:17).

Our journey is about being transformed, day by day, as we walk in trust and obedience. The Torah gives us direction, but it’s Yeshua who empowers us to reach the goal.

The goal of the Law: Telos, trust & transformationThe goal (telos) of the Torah is to bring us close to God. The offerings (קָרְבָּנוֹת korbanot) are about drawing near (קָרַב karav). But the ultimate offering is Yeshua Himself, who brings us all the way in.

Therefore, brethren, since we have confidence to enter the holy place by the blood of Yeshua, by a new and living way which He inaugurated for us through the veil, that is, His flesh, and since we have a great priest over the house of God, let us draw near with a sincere heart in full assurance of faith….

Hebrews 10:19-22 NASB 1995

The dwelling place of God: From Tabernacle to New JerusalemThe story doesn’t end with the Temple. Ezekiel’s vision of a future Temple and John’s vision of the New Jerusalem both point to the ultimate reality: God’s dwelling place is with us. In the New Jerusalem, “there is no temple in it, for the Lord God the Almighty and the Lamb are its temple” (Revelation 21:22 NASB 1995).

All the copies, the shadows, the rituals, they find their fulfillment — their “Yes!” — in the presence of God among His people.

From fear to confidenceAs we reflect on Yom Kippur and the message of Hebrews, let’s remember: it’s not about perfection, but about direction. The Torah aims us toward Messiah, and Yeshua, as our High Priest, brings us all the way in. We are invited to move from fear to confidence, from shame to forgiveness, from ritual to relationship.

May we walk in the assurance that God’s presence is with us, His forgiveness is real, and His promises are sure. May we be transformed, day by day, as we trust in the One who bridges the gap.

May you know the fullness of atonement in Messiah Yeshua.

View Details

7 takeaways from this study

Coming home to God is always possible, no matter how far we’ve wandered.
True freedom means letting go of old chains — both physical and spiritual.
God’s love and promises aren’t based on our perfection, but on His faithfulness.
Confession isn’t about shame. It’s about honesty, healing and starting fresh.
The Torah gives us a blueprint for living with purpose and connection.
We’re called to be light and love in a world that often feels dark.
Transformation is a journey — one step, one return, one act of trust at a time. I am reminded that our journey — both as individuals and as part of the commonwealth of Israel — is one of returning, of coming home to the Creator of the heavens and the earth. This study, rooted in Exodus 4:21–23, Colossians 1–2, and 1John 1–2, invites us to reflect on what it means to be God’s “firstborn,” to experience true liberation, and to walk in the light of Messiah Yeshua (Jesus). Some have briefly fallen away from the path, some do not know where the path is, and some have deliberately left the path for another. Yet God calls all of humanity to leave the path of Satan and return to the path of Yeshua. As we walk through these passages together, let’s seek inspiration, challenge and encouragement for our own journeys.

The call to come home: Exodus and the firstbornLet’s begin in Exodus, where God speaks to Moshe (Moses) and calls Israel His “firstborn son” (בְּכוֹרִי bekhori). This is a powerful image — not just of privilege, but of purpose and responsibility.

“Then you shall say to Pharaoh, ‘Thus says the LORD, “Israel is My son, My firstborn. So I said to you, ‘Let My son go that he may serve Me’; but you have refused to let him go. Behold, I will kill your son, your firstborn.”’”

Exodus 4:22-23, NASB 1995

This passage sets the stage for the great drama of redemption. Israel’s physical bondage in Mitzraim (Egypt) is a picture of spiritual bondage — a theme that echoes throughout the תּוֹרָה Torah (generally, instruction or law; as a body of works, Genesis–Deuteronomy) and the נְבִיאִים Nevi’im (Prophets).

The book of Exodus gives us a picture of the stark difference between the Kingdom of Egypt and the Kingdom of God from the very beginning.

The people of Israel were a real people, truly in bondage and slavery, and in genuine need of liberation. This was not only an experience of physical liberation but also of spiritual liberation.

But notice: The call to “let My son go” is not just about freedom from something, but freedom for something — for service, for relationship, for worship. God’s deliverance is always purposeful.

Lure of Egypt: Why do we wander?As we read through Exodus, we see that the journey out of Egypt is not just a change of location, but a transformation of heart. Again and again, the people are tempted to look back, to romanticize their old chains.

How often do we do the same? We may leave behind old habits or beliefs, but the allure of “Egypt”—the comfort of the familiar, even if it’s bondage — can be strong.

The Torah reminds us that liberation is both physical and spiritual. פֶּסַח Pesach (Passover) is a memorial of both kinds of freedom. The blood of the lamb on the doorposts (Exodus 12) is a sign of God’s protection and mercy — a foreshadowing of Messiah’s sacrifice.

Kingdoms in conflict: Malkhut Adonai vs. Malkhut haSatanThroughout Scripture, we see a cosmic struggle between two kingdoms: the Kingdom of the LORD (מַלְכוּת יְהוָה Malkhut Adonai) and the kingdom of the Adversary (מַלְכוּת הַשָּׂטָן Malkhut haSatan).

The bondage of Satan can seem attractive for a time, and even after we are freed from it, we may look back with a false sense of nostalgia on the period of our lives when we did not have Yeshua. We forget how difficult our lives truly were and remember only the fleeting moments of pleasure.

Paul writes to the Colossians:

For He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son, in whom we have redemption, the forgiveness of sins.

Colossians 1:13-14 NASB 1995

Paul gives us a wonderful calling to live in the fear of the Lord and to be filled with His guidance.

Just as drones are programmed to return to their home base when they lose their signal, become disoriented, or are damaged, we too are called to return home.

This is not just ancient history. It’s our story. Every day, we are called to choose which kingdom we will serve. The Adversary (שָּׂטָן Satan) seeks to lure us back into bondage, but Messiah offers true freedom.

Role of Torah: Law, love, lightWhat is the role of Torah for believers in Yeshua? Some point to passages like Colossians 2:14 (“having canceled out the certificate of debt contained in ordinances that was against us, He took them out of the way, having nailed it to the cross”) as evidence that the Torah is obsolete.

But let’s look closer. Paul was not dismissing God’s instructions; rather, he’s speaking of the record of our transgressions — our sins, not the Torah itself. As he writes elsewhere:

So then, the Law is holy, and the commandment is holy and righteous and good.

(Romans 7:12 NASB 1995

The Torah is our blueprint for living as God’s people. It teaches us how to love God (Deuteronomy 6:4–5, the Shema) and love our neighbor (Leviticus 19:18) — the very commandments Yeshua affirmed as the greatest and second-greatest, respectively (Matthew 22:37-40).

In Hebrew, the word for “law” is Torah, which means “instruction” or “teaching.” In Greek, the word often used is νόμος nomos. Both point to guidance, not just legalism.

Confession and cleansing: The power of teshuvahYokhanan’s first letter (1John) offers a beautiful picture of confession (תְּשׁוּבָה teshuvah: return or repentance) and forgiveness:

If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.

1John 1:9 NASB 1995

Confession is not about shame. It’s about honesty, healing and restoration. In the season of יוֹם כִּפּוּר Yom Kippur (Day of Atonement), we are reminded that God’s desire is to remove our חַטָּאוֹת khattot (sins), our פְּשָׁעִים pesha’im (transgressions) and our עֲוֹנוֹת avonot (iniquities) — and to remember them no more (Jeremiah 31:31–34, the New Covenant prophecy).

Mixed multitude: Who gets to join God’s family?One of the most beautiful aspects of the Exodus is the “mixed multitude” (עֵרֶב רַב erev rav) that left Egypt with Israel (Exodus 12:38). God’s invitation is not limited by ethnicity or background. As Isaiah prophesied:

“Let not the foreigner who has joined himself to the LORD say, ‘The LORD will surely separate me from His people.’”

Isaiah 56:3 NASB 1995

In Messiah, all are welcome — Jew and Gentile, native and sojourner. The call to “come home” is for the whole world.

Paradox of Passover: Wrath and mercy togetherPesakh is a festival rich with paradox. The same God who sends the destroyer also provides the means of protection — the blood of the lamb. As we read in Exodus 12, it is the LORD who both judges and saves.

This points us to Messiah, the ultimate Passover Lamb (1Corinthians 5:7), whose blood covers us and delivers us from the wrath to come.

The ‘greater Exodus’: Prophecy and hopeThe prophets speak of a “greater Exodus” — a future redemption so profound that the first Exodus will pale in comparison (Jeremiah 16:14-15). Revelation echoes these themes, describing plagues, deliverance, and the ultimate defeat of the adversary (Revelation 12:9-11).

And they overcame him because of the blood of the Lamb and because of the word of their testimony, and they did not love their life even when faced with death.

Revelation 12:11 NASB 1995

Our hope is not just in past deliverance, but in the promise of a new heaven and a new earth, where God will dwell with His people (Revelation 21:1–4).

Importance of obedience: Walking in the lightApostle Yokhanan challenges us to walk as Yeshua walked — not just in belief, but in action.

By this we know that we have come to know Him, if we keep His commandments. The one who says, ‘I have come to know Him,’ and does not keep His commandments, is a liar, and the truth is not in him.

1John 2:3-4 NASB 1995

Obedience is not about earning God’s love, but about living in the reality of His kingdom. The Hebrew word for “commandment” is מִצְוָה mitzvah, which comes from a root meaning “to connect.” Every mitzvah is an opportunity to draw closer to God and to one another.

‘Love your neighbor’: The heart of the TorahYeshua taught that all the Torah and the Prophets hang on two commandments: love God and love your neighbor (Matthew 22:37-40). This is not a new teaching, but a renewal of what God has always desired.

“You shall love your neighbor as yourself; I am the LORD.”

Leviticus 19:18 NASB 1995

In Greek, the word for love is ἀγάπη agape, a self-giving, sacrificial love. In Hebrew, it’s אַהֲבָה ahavah, derived from a verb for give. This is the love that transforms communities and changes the world.

Role of the Spirit: Torah and Ruach togetherThe Torah alone is not enough; we need the Spirit (רוּחַ, ruach) to guide and empower us. At Shavuot (Pentecost), we celebrate both the giving of the Torah at Sinai and the outpouring of the Spirit in Jerusalem (Acts 2).

Paul reminds us:

For the letter kills, but the Spirit gives life.

2Corinthians 3:6 NASB 1995

The Spirit writes the Torah on our hearts (Jeremiah 31:33), enabling us to live out God’s instructions with joy and authenticity.

Confession, forgiveness and the New CovenantThe New Covenant (בְּרִית חֲדָשָׁה brit chadashah) is not about abolishing the Torah, but about internalizing it. As Jeremiah prophesied:

“I will put My law within them and on their heart I will write it; and I will be their God, and they shall be My people.”

Jeremiah 31:33 NASB 1995

Through Messiah, we have an Advocate (παράκλητος parakletos—helper, advocate) with the Father (1John 2:1). His atonement covers our sins and restores our relationship with God.

Challenge of transformation: Masks and authenticity1John warns against hypocrisy — claiming to walk in the light while living in darkness. True fellowship requires transparency, humility, and a willingness to confess and turn (teshuvah).

In 1 John 1:1–2:2, the Apostle John writes to combat early heresies and affirm believers’ fellowship with God through Yeshua. He emphasizes that we must be pure and obedient to Yeshua in order to dwell in His kingdom.

As we prepare for the Fall feasts, we need to confess and face our sins. Many Scriptures provide examples of repentance, including Psalm 51:7, Hebrews 9:14, and Leviticus 16:30. The first step in all of this is humility.

Just as Abraham submitted himself to Melchizedek by giving offerings and receiving blessings, so we are called to submit ourselves to Yeshua—bringing Him our offerings and receiving His blessings. For it is always the greater who blesses the lesser, the elder who blesses the younger.

The blood of Yeshua, the ultimate se’ir L’Adonai (the goat for the LORD on Yom Kippur), cleanses believers from khatot, pesha’im, and avonot (1 John 2:2), enabling fellowship with God and preparing us for Malkhut Adonai. Confession and teshuvah align with Yom Kippur’s atonement, keeping believers in God’s light.

1 John 2:2 reminds us that only one can forgive all our sins, from the least to the greatest. In humility, John points us to Yeshua.

Regular confession and reliance on Yeshua’s atonement purify believers, enabling them to abide in Malkhut Adonai. Our return to God is possible only because of what Yeshua has done for us.

On Yom Kippur, there are two goats: one for Adonai and the other for Azazel. Both are essential for the removal of sin and the restoration of fellowship. This is entirely Heaven’s work.

As we prepare for Yom Kippur, let’s ask: Are we wearing masks, or are we allowing God’s light to shine through us? Are our צִיצִתות tzitzitot (tassels) anchored to something real, or are they just decoration?

Our walk with God should be motivated by loveWe need to live in a continual cycle of confession and repentance. This keeps us humble and prevents us from being overly harsh or judgmental toward others. By keeping our eyes on God rather than on ourselves, we purify our lives.

Keeping Yeshua’s commandments reflects the Torah’s call to love God and neighbor, fulfilled in Yeshua’s life and sacrifice.

This obedience ensures believers remain in Malkhut Adonai, free from the darkness of malkhut haSatan (1 John 2:8–11). Obedience is not how we enter God’s kingdom, but it is how we remain in it. God is a God of order, not of chaos; disobedience brings chaos.

God’s commandments are simple. It is people who make them complicated for the sake of their own egos and power. This is why Yeshua often clashed with both the Pharisees and the Sadducees.

The journey continues: From slavery to kidshipOur journey is not just from slavery to freedom, but from slavery to sonship. In Messiah, we are adopted as children of God (Romans 8:15-17), heirs of the promises given to Abraham.

For you are all sons of God through faith in Messiah Yeshua.

Galatians 3:26 NASB 1995

This identity calls us to live differently — to reflect God’s character, to pursue justice and mercy, and to invite others into the journey.

Returning, trusting, living in the KingdomAs we close, I invite you to reflect on your own journey. Where are you in the process of coming home? What chains are you ready to leave behind? How is God calling you to deeper trust, confession, and transformation?

The story of Exodus, the teachings of Paul, the letters of Yokhanan all point us to the same truth: God is faithful. His love is steadfast. And the invitation to return — to come home — is always open.

May we walk in the light, love with sincerity, and live as citizens of the Kingdom of God, anchored in His Word and empowered by His Spirit.

View Details

7 takeaways from this study

Be ready—always: Life’s big moments often come unexpectedly. Prepare your heart daily.
Use your gifts: Don’t bury what God has given you, especially the Word. Invest your time, talents and resources for His purposes.
Stay alert: Don’t get distracted by the noise or false signals. Discern God’s voice.
Practice compassion: True faith is shown in how we treat others, especially the vulnerable.
Embrace teshuvah: This is a season to return, reflect and realign with God’s ways.
Endure with hope: Even in chaos, trust that God is with you and will see you through.
Live authentically: Don’t be an actor (hypocrite). Let your actions match your trust in Heaven. As we gather to reflect on Yom Teruah — also known as the Day of Trumpets or Rosh Hashanah — I’m reminded of the power of signals, wake-up calls, and the importance of being spiritually prepared. This annual appointment is not just about the sound of the shofar (ram’s horn), but about listening for God’s voice amid the noise of life.

A day of making a lot of noiseיוֹם תְּרוּעָה Yom Teruah (“Day of Blasting”) is a biblical festival (Leviticus 23:23-25) marking the beginning of the seventh month in the Hebrew calendar, typically falling in September or October. It’s a day of zichron teruah (remembrance of blasting), a memorial proclaimed with the blowing of trumpets. The Torah doesn’t give many details about this day, but the act of sounding the shofar is a powerful symbol — a call to attention, a signal to gather, and a reminder to prepare.

In Numbers 10, we read about the use of trumpets to signal the camp of Israel:

“When both are blown, all the congregation shall gather themselves to you at the doorway of the tent of meeting.”

Numbers 10:3 NASB 1995

The shofar’s blast cuts through the noise, calling us to assemble, to remember and to prepare for what’s ahead.

Cutting through the noise: Discernment in a confusing worldIn ancient times, armies used trumpets to signal movements on the battlefield. But enemies would try to confuse the signals — blowing their own trumpets or jamming communications. Today, we face a similar challenge: so many voices, so much information, and it’s easy to lose track of what’s true.

The Apostle Paul alludes to this in 1Corinthians 14:8:

For if the bugle produces an indistinct sound, who will prepare himself for battle?

The lesson is clear: we must learn to distinguish the genuine call of God from the distractions and deceptions around us. This is a season to ask ourselves: Am I listening for God’s voice, or am I being led astray by the noise?

Set apart to bring togetherYom Teruah is called a מִקְרָא קֹדֶשׁ miqra qodesh (“holy convocation”) — a sacred gathering. It’s a time to pause, reflect, and prepare for the 10 Days of Awe leading up to Yom Kippur (Day of Atonement) and Sukkot (Feast of Tabernacles).

Tradition teaches that this is a season of תְּשׁוּבָה teshuvah (“return” or “repentance”), a time to examine our lives and realign with God’s ways. The shofar’s call is a wake-up — a spiritual “go bag” moment, reminding us to be ready for whatever comes.

Parables: Stories with a punchlineYeshua often taught in parables. Many teachings have focused on microanalyzing every small detail of parables to eke out meaning and new insights.

However, such endeavors can lead away from the original intent. One way to stay on track with the point of the parables is to see them as stories with a punchline, designed to provoke thought and action.

In Matthew 24–25, Yeshua shares a series of parables about readiness, vigilance, and faithfulness. Let’s explore a few of these together.

Parable of the fig tree: Recognizing the signs of the timesYeshua said:

“Now learn the parable from the fig tree: when its branch has already become tender and puts forth its leaves, you know that summer is near; so, you too, when you see all these things, recognize that He is near, right at the door.”

Matthew 24:32-33 NASB 1995

The lesson? Pay attention to the signs. Just as we watch for the changing seasons, we must be alert to spiritual signals. Sometimes, the call comes when we least expect it. So be ready, even “out of season” (2Timothy 4:2).

Parable of the days of Noah and Lot: Be beady for the unexpectedYeshua compares the coming of the Son of Man to the days of Noah and Lot (Matthew 24:36-41; Luke 17:26-30). People were living their normal lives—eating, drinking, marrying—until sudden disaster struck. The punchline:

“For this reason you also must be ready; for the Son of Man is coming at an hour when you do not think He will.”

Matthew 24:44 NASB 1995

The Greek word γενεά ganara (“generation” or “people”) reminds us that each generation faces its own tests. The Hebrew word דֶּרֶךְ derech (“way”) calls us to examine our path: Are we walking in God’s way, or have we drifted off course?

Parable of the burgled homeowner: Stay alertYeshua tells of a homeowner who, if he had known when the thief was coming, would have stayed awake (Matthew 24:42-44). The message is simple: Don’t let your guard down. Spiritual complacency can leave us vulnerable.

Parable of the faithful and evil servant: Authenticity mattersYeshua contrasts the faithful servant, who does his job even when the master is away, with the ὑποκριτής hupokrates (“hypocrite” or “actor”) who slacks off and mistreats others (Matthew 24:45-51). The warning is sobering:

“The master of that slave will come on a day when he does not expect him and at an hour which he does not know.”

Matthew 24:50 NASB 1995

God sees what’s in our hearts. Are we authentic in our service, or just putting on a show?

Parable of the 10 virgins: The oil of readinessIn Matthew 25:1-13, Yeshua tells of ten virgins waiting for the bridegroom. Five are wise (Greek: φρόνιμος, phronimos), bringing extra oil; five are foolish (Greek: μωρός, moros), unprepared when the call comes. When the bridegroom arrives, only the prepared enter the feast.

“Be on the alert then, for you do not know the day nor the hour.”

Matthew 25:13 NASB 1995

The oil can symbolize the Spirit, the Word or simply a life of daily preparation. The message: Don’t wait until the last minute to get ready. Spiritual readiness is a daily practice.

Parable of the talents: Use what God has given youYeshua continues with the parable of the talents (Matthew 25:14-30). Three servants receive different amounts of money (“talents”; Greek: τάλαντον talanton), each according to their ability. Two invest and multiply what they’ve been given; one buries his talent out of fear.

The master commends the faithful servants:

“Well done, good and faithful slave. You were faithful with a few things, I will put you in charge of many things; enter into the joy of your master.”

Matthew 25:21 NASB 1995

But the one who did nothing loses even what he had. The lesson: God has entrusted each of us with gifts, resources, and opportunities. Don’t hide them—use them for His kingdom.

Parable of the sheep and the goats: Compassion in actionFinally, Yeshua describes the judgment of the nations (Matthew 25:31-46). The King separates people as a shepherd separates sheep (Hebrew: כֶּבֶשׂ keves) from goats (Hebrew: עֵז ez). The sheep are those who cared for the hungry, thirsty, stranger, naked, sick, and imprisoned—acts of compassion done “to the least of these.”

“Truly I say to you, to the extent that you did it to one of these brothers of Mine, even the least of them, you did it to Me.”

Matthew 25:40 NASB 1995

The goats, who ignored these needs, are sent away. The punchline: True faith is lived out in practical love for others.

Soterion: Salvation and enduranceSome wonder about the word “saved” in these passages. The Greek term σωτηρία soterion (“salvation” or “deliverance”) can mean being rescued from danger, but in the apocalyptic context, it points to ultimate deliverance in the kingdom of God.

“But the one who endures to the end, he will be saved.”

Matthew 24:13 NASB 1995

Endurance (Greek: ὑπομονή hypomonē) is key. Don’t shrink back (Hebrews 10:39); stand firm, even when it’s not easy or popular.

The call of the shofarAs we hear the shofar’s blast this Yom Teruah, let it be more than a ritual. Let it be a wake-up call — a reminder to be ready, to listen for God’s voice, and to respond with faith, courage, and compassion. The days ahead may be uncertain, but we can face them with confidence, knowing that the One who calls us is faithful.

May we be found ready, faithful, and full of oil when the call comes.
ברוך אתה כותב את שמותינו בספר החיים של הכבש Baruch Atah Cotev et sh’moteynu b’sefer ha-chaiim shel ha-Ceves (“Blessed are You, Writer of our names in the Lamb’s book of life”).

View Details

7 takeaways from this study

God often calls imperfect, reluctant people to accomplish His purposes, showing that worthiness is not a prerequisite for being chosen.
The burning bush symbolizes God’s powerful presence and His choice to show mercy rather than judgment.
Courage is not the absence of fear, but the willingness to act faithfully despite it.
God’s grace and favor are given freely, even to those who feel unworthy or afraid.
Oppression and evil are real, but God’s mission is to defeat them and bring freedom to His people.
Faith requires stepping into uncomfortable or dangerous situations, trusting that God is with us.
God’s presence transforms ordinary places and moments into holy ground, inviting us to respond with reverence and obedience. God’s call often comes when we feel least ready — when we’re aware of our flaws, our fears, and our limitations. Yet, it’s in these moments that God’s mercy and presence shine brightest:
Exodus 3, Acts 10, Isaiah 40, and Judges 9, exploring the burning bush, the courage of Moses and Peter
The profound truth that God chooses to dwell with and use imperfect people — thorn bushes, if you will — to accomplish His purposes.

When God calls His people, He often sends them into places that feel dangerous, impossible, or beyond their strength. Yet in those moments, His presence becomes the very fire that guides, purifies, and protects without consuming. From Moses at the burning bush to Peter in the house of a Gentile centurion, God shows us that His mission is not about our ability, but about His mercy and power. As we turn to Exodus 3, we are reminded that the God who dwells with His people in holiness also equips us to walk into difficult places with courage, because He goes with us.

In the vision of the unclean animals, God was calling Peter to enter the house of a centurion—very dangerous territory for a Jewish man—yet God sent him on this important mission for His Kingdom. The same was true of Moses, who, at the burning bush, was called by God to be His emissary to Pharaoh. Moses saw this as a very dangerous mission, yet God was with both of them and helped them succeed.

The burning bush: God’s Presence in the midst of imperfectionLet’s begin in Exodus 3, where Moses encounters the burning bush on Mount Horeb (Sinai). The text says:

“Now Moses was pasturing the flock of Jethro his father-in-law, the priest of Midian; and he led the flock to the west side of the wilderness and came to Horeb, the mountain of God.”

Exodus 3:1

There are a few interesting symbols in Exodus 3. The first is that Moses was leading a flock of sheep that did not belong to him—they belonged to his father-in-law. Later, Moses would be appointed to lead God’s flock in the wilderness.

“The angel of the LORD appeared to him in a blazing fire from the midst of a bush; and he looked, and behold, the bush was burning with fire, yet the bush was not consumed.”

Exodus 3:2

The Hebrew word for “bush” here is סְּנֶה seneh, traditionally understood as a thorn bush or bramble. This is not a majestic tree, but a prickly, ordinary, even undesirable plant. Yet, God chooses this bush as the vessel for His presence.

The fire — אֵשׁ esh — represents God’s holiness and power. The word for “flame” in Hebrew, לַהַב lahav, is related to the word for “heart” (לֵב lev), suggesting an inner intensity, a burning passion. The bush is aflame, but not destroyed. Why? Because God’s presence, while powerful and consuming (see Deuteronomy 4:24: “For the LORD your God is a consuming fire, a jealous God.”), is also merciful. He chooses not to consume the bush, just as He chooses not to destroy His people, despite their imperfections.

Symbolism and parable: The bramble in Judges 9This image of the bramble is echoed in Judges 9, in the parable of Jotham. The trees seek a king, and after the olive, fig, and vine refuse, they turn to the bramble (אָטָד atad):

“All the trees said to the bramble, ‘You come, reign over us!’ The bramble said to the trees, ‘If in truth you are anointing me as king over you, come and take refuge in my shade; but if not, may fire come out of the bramble and consume the cedars of Lebanon.’”

Judges 9:14-15

Bramble bushes are meant to be consumed, yet God chose not to consume this one—even though the bramble is a thorny, unpleasant plant. God was giving Moses a picture, a foreshadowing of what He would later do.

When God brought Israel out of Egypt, He led them with a pillar of fire—yet that fire did not consume them. When they built the tabernacle, His fire entered it—yet He did not consume the tabernacle. This terrified the nations around Israel, for they alone could live near God’s presence and not be consumed.

The burning bush is a picture of God dwelling with His people, though they were not perfect.

The bush Moses approached was on Mount Horeb, later called Mount Sinai. At first, Moses saw only a small bush on fire. Later, when he brought all Israel to the mountain, the entire mountain burned with fire so intense it scorched the rocks. By all appearances, it should have consumed Moses as he ascended to meet God and receive the Ten Commandments. The people assumed he had perished, which led to the golden calf episode.

By not consuming the bush—or Moses—God revealed His grace and mercy. He reassured Moses that His fire would not consume him, preparing him for his mission to confront Pharaoh and liberate God’s people.

The bramble is a symbol of unworthiness, even danger. Yet, in Exodus, God’s fire dwells in the bramble without consuming it. This is a picture of God’s mercy — His choice to dwell among and use the unworthy, to show favor (חֵן khen — grace) and mercy (רַחֲמִים rakhamim).

God’s mercy and favor: Why the bush was not consumedWhy does God choose not to consume the bush? The answer, I believe, is found in His character — His grace, mercy, and purpose. Moses, like the bush, is not perfect. He is reluctant, afraid, and feels unworthy (Exodus 3:11). Yet God calls him, equips him, and promises His presence:

“Certainly I will be with you, and this shall be the sign to you that it is I who have sent you: when you have brought the people out of Egypt, you shall worship God at this mountain.”

Exodus 3:12

God’s favor is not based on our merit, but on His purpose and love. He chooses to use thorn bushes — imperfect people — to accomplish His redemptive work.

The call to dangerous territory: Courage in the face of fearGod’s call to Moses is not to a safe or comfortable mission. He is sent into “enemy territory” — Egypt, the heart of oppression and idolatry. Moses is understandably afraid. But God reassures him, not by removing the danger, but by promising His presence.

This theme is echoed in Acts 10, where Peter is called to go to the house of Cornelius, a Gentile centurion. For a Jew, this was dangerous and taboo. Yet, God’s Spirit leads Peter, breaking down barriers and extending mercy to those once considered “unclean” (Acts 10:28).

Both Moses and Peter are called to step into the unknown, to confront evil and oppression, and to trust that God’s presence is enough.

The purpose: Defeating oppression and evilWhy does God send Moses into Egypt? The text is clear: to deliver His people from oppression (עָשָׁק ashaq) and to defeat the gods of Egypt — spiritual forces of evil. The plagues are not just miracles; they are judgments against the false gods (Exodus 12:12).

Similarly, in Acts, Peter’s mission is to bring the message of Yeshua (Jesus) to the Gentiles, breaking the power of spiritual oppression and opening the way for all people to receive the Spirit of God.

As apostle Ya’akov writes, “Resist the devil and he will flee from you” (James 4:7). The mission is to defeat evil, to set the oppressed free, and to bring God’s light into dark places.

Holy ground: Responding to God’s presenceWhen Moses approaches the bush, God tells him:

“Do not come near here; remove your sandals from your feet, for the place on which you are standing is holy ground.”

Exodus 3:5

The act of removing sandals (נַעַל na’al) is a sign of reverence, of setting aside the dust and defilement of ordinary life. God’s presence transforms ordinary places — and ordinary people — into something holy (קָדוֹשׁ kadosh).

For us, this is a call to recognize and respond to God’s presence in our lives, to set aside our past, our failures, and to step onto the holy ground of His calling.

The signs: God’s assurance to the reluctantGod gives Moses three signs:

The staff that becomes a serpent (נָחָשׁ nachash).
The hand that becomes leprous (צָרַעַת tsara’at).
Water turned to blood (דָּם dam).

These signs are not just for Pharaoh, but for the elders of Israel — to assure them that God is at work.

Each sign speaks to God’s power over creation, disease, and life itself. They also foreshadow the plagues and the ultimate deliverance through the blood of the Passover lamb — a clear Messianic foreshadowing (Exodus 12:13; John 1:29).

Though the elders of Israel were not thrilled with the process of liberation, they did understand that God was acting against Egypt’s power. And when Israel came out, many non-Jews were liberated alongside them.

The Messianic fulfillment: Yeshua and the SpiritThese stories foreshadow Yeshua (Jesus), the ultimate deliverer. Just as Moses was sent to deliver Israel from physical bondage, Yeshua delivers us from spiritual bondage — sin and death.

In Acts 10, the Spirit falls on Cornelius and his household, fulfilling the promise that God’s salvation is for all nations (Genesis 12:3; Acts 10:44-45). The Greek word for “Spirit” is πνεῦμα pneuma, and for “baptize” is βαπτίζω baptizō. The outpouring of the Spirit is a sign that God’s presence now dwells with all who believe, Jew and Gentile alike.

Courage and faith: Moving forward despite fearBoth Moses and Peter are examples of reluctant, imperfect people who respond to God’s call with courage — not the absence of fear, but the willingness to act in spite of it. As Isaiah 40 reminds us:

“Do you not know? Have you not heard? The Everlasting God, the LORD, the Creator of the ends of the earth does not become weary or tired. His understanding is inscrutable. He gives strength to the weary, and to him who lacks might He increases power.”

Isaiah 40:28-29

God’s strength is made perfect in our weakness (2 Corinthians 12:9). We are called to trust, to step out in faith, and to believe that God’s presence is enough.

From thorn bushes to fruitful livesGod delights in using thorn bushes — ordinary, flawed people — to accomplish extraordinary things. His mercy, grace, and presence are greater than our fears, our failures, and our unworthiness.

We are called to step onto holy ground, to respond to His call, and to trust that He will be with us, even in the most dangerous and daunting places. Like Moses and Peter, may we have the courage to say הִנֵּנִי Hineni! (“Here I am!”) and to follow where He leads.

God liberated Israel by defeating Egypt’s false gods. Yeshua defeated death and evil through His death and resurrection. God told Moses he was being sent into the stronghold of evil and oppression—dangerous territory indeed. Oppression is the Devil’s weapon. God warned Moses that the people he would liberate would be stubborn and difficult. They were not good in themselves, and Moses tried to avoid the mission. No one wants to go into the Devil’s house to rescue captives—but God chose Moses (and Aaron) for this task.

Wherever the Devil rules, oppression follows. The only way to set people free is to confront that oppression directly. It is natural to be afraid of such a calling. Whenever an angel appeared, the first words were, “Do not be afraid.” Fear is natural in the presence of the holy—but in His compassion, God transforms fear into courage. When He calls us to a mission, He also equips us with what we need to succeed.

Just as God sent Moses into Egypt and Peter into the home of Cornelius, He is still calling us today to carry His light into places of darkness and oppression. The burning bush reminds us that His presence refines but does not consume, and that His Spirit empowers us to stand where we could not stand in our own strength.

As followers of Yeshua, we are grafted into Israel’s story of redemption, called to walk in holiness, and commissioned to bring the good news of Messiah to both Jew and Gentile alike. Let us not shrink back from the difficult missions before us, but trust that the same God who spared the bush, who sustained Moses, and who poured out His Spirit on the nations will go with us, equipping us to proclaim His Kingdom until all Israel and the nations know Him.

May the God of Abraham, Isaac, and Jacob, who revealed Himself in the burning bush and in the person of Yeshua, empower us to defeat oppression, to walk in faith, and to become vessels of His mercy and light in the world.

View Details

7 takeaways from this study

Righteous anger is possible. Scripture teaches us to feel anger without falling into sin, channeling it toward justice and growth.
Mourning and grief are natural, but God calls us to process them with trust, seeking His comfort and presence.
Unity in the body of believers is essential. We are called to build each other up, especially in times of sorrow.
True peace (shalom) comes from trusting God, even when circumstances are chaotic or painful.
Prayer transforms us, helping us release anger and pain to God and opening us to His healing and guidance.
God’s justice is trustworthy. Vengeance belongs to Him, freeing us from bitterness and the need for retribution.
Spiritual maturity means putting off old ways, embracing forgiveness and striving to reflect God’s love and righteousness in all circumstances. This study is born out of a week marked by grief and righteous anger, especially in the wake of the martyrdom of Charlie Kirk. I find myself turning to the Scriptures, seeking not only comfort but also guidance on how to process these powerful emotions in a way that honors HaShem (the Name, i.e., God) and builds up the body of Messiah.

Let’s journey together through Psalm 4 and Ephesians 4, exploring what it means to mourn, to be angry and yet not sin, and to find unity and hope in the promises of God.

Psalm 4: A lament and a lesson in righteousnessWe begin with Psalm 4, a psalm of David, which has been a source of comfort and challenge for generations. David cries out:

“Answer me when I call, O God of my righteousness! You have relieved me in my distress; Be gracious to me and hear my prayer.”

Psalm 4:1 NASB95

This is not just a prayer for relief; it’s a lament — a pouring out of the soul in a time of distress. David’s words resonate deeply when we face injustice or loss, such as the recent martyrdom that has shaken our community.

The structure of Psalm 4Psalm 4 is structured as a movement from distress to trust. David begins with a plea for relief, moves to a rebuke of the wicked, exhorts the righteous, and ends with a declaration of trust in God’s peace (shalom).

Psa. 4:2-3: Rebuke of the wicked. “How long will you love delusions and seek false gods?” (Psalm 4:2)
Psa. 4:4-5: Exhortation to the righteous. “Tremble, and do not sin; Meditate in your heart upon your bed, and be still. Selah.” (Psalm 4:4)
Psa. 4:6-8: Confident trust. “In peace I will both lie down and sleep, For You alone, O LORD, make me to dwell in safety.” (Psalm 4:8)

The Hebrew here is rich. The word for righteousness is צֶדֶקה tzedeqah, and a righteous person is a צַדִּיק tzaddiq. David appeals to God as the source of his righteousness, not his own merit.

Righteous anger: ‘Tremble, but do not sin’One of the most striking phrases is Psalm 4:4: “Tremble, and do not sin.” The Hebrew verb here is רִגְזוּ rigzu, an imperative meaning “tremble” or “be agitated.” This can refer to trembling in awe, fear or even anger.

The Septuagint (the ancient Greek translation of the Hebrew Scriptures) renders this as “Be angry, and do not sin” (ὀργίζεσθε καὶ μὴ ἁμαρτάνετε orgizesthe kai mē hamartanete). This translation is picked up by Paul in Ephesians 4:26.

This is a profound insight: Scripture acknowledges that anger is a real, even appropriate, response to injustice and suffering. Yet, we are called to channel that anger righteously — to tremble, but not to sin.

Ephesians 4: Anger, unity, the new selfPaul, writing to the believers in Ephesus, echoes this teaching:

“BE ANGRY, AND yet DO NOT SIN; do not let the sun go down on your anger, and do not give the devil an opportunity.”

Ephesians 4:26-27, NASB95

Here, the Greek word for anger is ὀργή orgē. Though from a different origin in French, the English word ogre describes a person with unrestrained anger and derives from Orcus, a Latin name for a ruler of the underworld. Paul warns us that while anger is not inherently sinful, it can easily become a foothold for the adversary (hasatan).

Paul’s exhortation is not just about personal morality; it’s about the health and unity of the body of Messiah. He urges us to “put off the old self” and “put on the new self, created to be like God in true righteousness and holiness” (Ephesians 4:22-24).

The call to unityUnity is a central theme in Ephesians 4. Paul writes:

“Therefore I, the prisoner of the Lord, implore you to walk in a manner worthy of the calling with which you have been called, with all humility and gentleness, with patience, showing tolerance for one another in love, being diligent to preserve the unity of the Spirit in the bond of peace.”

Ephesians 4:1-3, NASB95

As a Messianic community, we are called to be one body — אֶחָד echad — reflecting the unity of the Godhead and the oneness of Israel (Deut. 6:4). This unity is not uniformity; it is a harmony of diverse gifts, backgrounds, and callings, all brought together by the Ruach HaKodesh (Holy Spirit).

The Aaronic blessing: The light of God’s facePsalm 4:6 alludes to the Birkat Kohanim (priestly blessing) from Numbers 6:24-26:

“The LORD bless you, and keep you; The LORD make His face shine on you, And be gracious to you; The LORD lift up His countenance on you, And give you peace.”

Numbers 6:24-26 NASB95

The Hebrew phrase אוֹר פָּנָיו or panav (“the light of His face”) is a symbol of divine favor and presence. In times of mourning and anger, we seek the light of God’s face — the assurance that He sees, He knows, and He cares.

Shalom: More than peaceThe word שָׁלוֹם shalom appears at the end of Psalm 4 and in the Aaronic blessing. Shalom is more than the absence of conflict; it is wholeness, completeness, and contentment. It is the peace that comes from knowing we are held in God’s hands, even when the world is falling apart.

As Paul writes, we are to “let the peace of Messiah rule in your hearts” (Colossians 3:15), and Messiah Yeshua (Christ Jesus) Himself promises, “Peace I leave with you; My peace I give to you” (John 14:27).

Mourning and martyrdom: Processing grief with hopeThe loss of a brother like Charlie Kirk brings a wave of grief and, yes, anger. The Scriptures do not ask us to suppress these emotions, but to bring them honestly before God. The Psalms are full of laments, cries for justice, and prayers for vindication.

Yet, we are reminded that vengeance belongs to the Lord: “Vengeance is Mine, and retribution, In due time their foot will slip” (Deuteronomy 32:35 NASB95; see also Romans 12:19).

In the midst of mourning, we look to the example of Yeshua, who, in His darkest hour, prayed, “Not My will, but Yours be done” (Luke 22:42). Even as He faced betrayal and death, He forgave His enemies: “Father, forgive them; for they do not know what they are doing” (Luke 23:34).

Transformation through prayerPrayer is not just about changing our circumstances; it is about changing us. As we pray for our enemies, as Yeshua commands (Matthew 5:44), we open ourselves to transformation. The Hebrew word for repentance, תְּשׁוּבָה teshuvah, means “return” — a turning back to God.

In prayer, we confess our anger, our grief, our longing for justice, and we allow God to shape our hearts. Sometimes, as with Saul who became Paul, the greatest enemies of the faith become its greatest champions (Acts 9).

The danger of unchecked angerThe Scriptures warn us of the danger of letting anger fester. In Genesis, Cain’s anger leads to murder: “Sin is crouching at the door; and its desire is for you, but you must master it” (Genesis 4:7 NASB95).

Paul echoes this warning: “Do not let the sun go down on your anger, and do not give the devil an opportunity” (Ephesians 4:26-27). Unchecked anger can become bitterness, malice, and division—tearing apart the very unity we are called to preserve.

Building up the Body: Speaking truth in loveEphesians 4 calls us to “speak the truth in love” (Ephesians 4:15), to build each other up, and to forgive as we have been forgiven. The Greek word in this chapter for forgiveness, χαρίζομαι charizomai, is related to χάρις charis, meaning grace.

We are to be gracious, compassionate and kind, even as we stand for truth and justice. This is not weakness; it is the strength of Messiah, who bore our sins and overcame the world.

Hope of resurrection, promise of shalomAs Messianic believers, our hope is not only in this life. The resurrection of Yeshua is the firstfruits (בִּכּוּרִים bikkurim) of the world to come. We look forward to the day when “the Prince of Peace” (שַׂר שָׁלוֹם Sar Shalom; Isaiah 9:6) will establish His kingdom, wipe away every tear, and bring true shalom to the earth.

Paul reminds us that “the sufferings of this present time are not worthy to be compared with the glory that is to be revealed to us” (Romans 8:18 NASB95).

Look up, not downIn times of grief, anger, and loss, the Scriptures call us to look up—to lift our eyes to the hills, from where our help comes (Psalm 121:1). We are not called to navel-gaze or spiral into despair, but to seek the face of God, to encourage one another, and to walk in unity and hope.

Let us remember the words of the Aaronic blessing, the call to righteous anger without sin, and the example of Yeshua, who transforms our mourning into mission and our anger into action for the kingdom.

“May Adonai (the LORD) bless you and keep you. May He make His face shine upon you and be gracious to you. May He lift up His countenance upon you and give you shalom.”

View Details

7 takeaways from this study

Forgiveness is a powerful act that frees both the giver and receiver, breaking cycles of hurt and resentment.
True reconciliation requires humility — letting go of pride and embracing the possibility of restored relationships.
The example of Joseph and Yeshua teaches us to trust that good can emerge from even the deepest wounds.
Letting go of grudges opens the door to personal and communal healing.
Practicing mercy and compassion transforms not only individuals but entire communities.
The Yobel (Jubilee) reminds us that everyone deserves a fresh start and the chance to reclaim their true identity.
We are called to model divine forgiveness, extending grace as we have received it, and inspiring others to do the same. The tapestry of forgiveness: Yosef, Zechariah & YeshuaOur journey begins in Genesis 49–50, where we see the culmination of Yosef’s story. After years of betrayal, suffering, and eventual rise to power in Egypt, Yosef faces his brothers once more. This time, after their father Ya’akov (Jacob) has died. The brothers, fearful that Yosef will now seek revenge, send a message begging for forgiveness (Genesis 50:15-17).

Yosef’s response is remarkable. He weeps, and then reassures them:

“As for you, you meant evil against me, but God meant it for good in order to bring about this present result, to preserve many people alive. So therefore, do not be afraid; I will provide for you and your little ones.”

Genesis 50:20-21 NASB 1995

This is not just a story of family drama. It’s a model of forgiveness (סָלַח salah, “to forgive, to pardon”) and restoration that echoes throughout the TaNaKh and into the New Covenant (Jeremiah 31:31–34).

Restoration in the Prophets: Zechariah’s visionMoving to Zechariah 14, we see a prophetic vision of the ultimate restoration, where the nations gather for the festival of Sukkot (Tabernacles), and Adonai’s presence is restored among His people. This is a vision of global reconciliation, where the world is invited to dwell with God once more (Zechariah 14:16).

The festival of Sukkot is not just a rehearsal for Israel, but a rehearsal for the world — a time when heaven’s desire is to “dwell in the midst of the people” (cf. Exodus 25:8). This longing for restoration is at the heart of the Messianic hope.

The Suffering and Conquering Messiah: Parallels in Luke 23In Luke 23, we encounter Yeshua in the midst of His greatest suffering. Betrayed, abandoned, and facing execution, He utters words that mirror Yosef’s forgiveness:

But Yeshua was saying, “Father, forgive them; for they do not know what they are doing.”

Luke 23:34 NASB 1995

Here, the Greek word for “forgive” is ἀφίημι aphiēmi, meaning “to release, to let go.” This is the same root used for the release of debts in the Jubilee year (יובל yovel) and the sabbatical year (שְׁמִטָּה shemitah).

Yeshua’s act of forgiveness is not just personal—it’s cosmic. It’s the release of humanity’s debts, the proclamation of the acceptable year of the Lord (Isaiah 61:1-2; Luke 4:18-19).

Humility and the path to reconciliationForgiveness, as modeled by Yosef and Yeshua, requires humility (עָנָה anah, “to humble oneself”). In Leviticus 16, during Yom Kippur (the Day of Atonement), the people are commanded to “humble your souls” (Leviticus 16:29). This act of humility is the foundation for both seeking and granting forgiveness.

The prophets speak of a new covenant, where God will “write His law upon our hearts” (Jeremiah 31:33) and give us a new spirit (Ezekiel 36:26). This internal transformation is what enables us to forgive as we have been forgiven.

The Golden Rule and the end of grudgesYosef’s refusal to hold a grudge is codified in the Torah’s “golden rule”:

“You shall not take vengeance, nor bear any grudge against the sons of your people, but you shall love your neighbor as yourself; I am the LORD.”

Leviticus 19:18 NASB 1995

Forgiveness is not just about letting go of past hurts—it’s about choosing to love, even when it’s difficult. It’s about refusing to carry the weight of old wrongs, and instead, extending the same mercy we hope to receive.

The math of forgiveness: How many times?A fascinating rabbinic discussion arises from Numbers 14:19, where Moses pleads, “Please pardon (סָלַח, salah) the iniquity of this people.” The rabbis noted the repetition of “please” (נָא, na) three times, leading to the principle that one should ask for forgiveness up to three times.

But Yeshua takes it further. When Peter asks, “Lord, how often shall my brother sin against me and I forgive him? Up to seven times?” Yeshua replies:

“I do not say to you, up to seven times, but up to seventy times seven.”

Matthew 18:22 NASB 1995

This is not about keeping score. It’s about cultivating a heart that is always ready to forgive.

Parable of the unforgiving servantYeshua illustrates this principle with the parable of the unforgiving servant (Matthew 18:23-35). A servant, forgiven an unpayable debt, refuses to forgive a fellow servant a much smaller debt. The master’s response is sobering:

“Should you not also have had mercy on your fellow slave, in the same way that I had mercy on you?”

Matthew 18:33 NASB 1995

The message is clear: If we want to receive forgiveness, we must be willing to extend it to others.

The Jubilee: Release and restorationThe concept of release (יובל yovel; ἀφίημι, aphiēmi) is central to both Torah and Gospel. In Leviticus 25, the Jubilee year is proclaimed:

You shall thus consecrate the fiftieth year and proclaim a release through the land to all its inhabitants. It shall be a jubilee for you, and each of you shall return to his own property, and each of you shall return to his family.

Leviticus 25:10 NASB 1995

This is the inscription on the Liberty Bell: “Proclaim liberty throughout all the land unto all the inhabitants thereof.”

Yeshua, in Luke 4 and quoting from Isaiah 61, declares the fulfillment of this promise:

“The Spirit of the Lord is upon Me, because He anointed Me to preach the gospel to the poor. He has sent Me to proclaim release to the captives, and recovery of sight to the blind, to set free those who are oppressed, to proclaim the favorable year of the Lord.”

Luke 4:18-19 NASB 1995

The Jubilee is not just an economic or social institution. It’s a spiritual reality, fulfilled in Messiah.

Forgiveness and community: The call to reconciliationForgiveness is not just a private matter — it’s essential for the health of the community. Paul writes:

Be kind to one another, tender-hearted, forgiving each other, just as God in Christ also has forgiven you.

Ephesians 4:32 NASB 1995

And again:

So, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness and patience; bearing with one another, and forgiving each other, whoever has a complaint against anyone; just as the Lord forgave you, so also should you.

Colossians 3:12-13 NASB 1995

In a world that often clings to grudges and practices “cancel culture,” the call to radical mercy and reconciliation is countercultural—and desperately needed.

Boundaries and wisdom in forgivenessForgiveness does not mean the absence of boundaries. The Torah teaches the importance of “boundary stones” (Deuteronomy 19:14), respecting each person’s domain. While we are called to let go of grudges, we are also called to exercise wisdom, especially when dealing with unrepentant or harmful behavior.

As Yeshua taught, forgiveness is always available, but true repentance (תְּשׁוּבָה teshuvah, “turning, returning”) is about a genuine change of direction—not just a “get out of jail free” card.

The ‘lost art’ of forgiveness in societyModern society often struggles with forgiveness. As Douglas Murray and others have noted, we live in a time when past mistakes can be held over someone’s head forever. The Bible calls us to something radically different: to recognize genuine repentance, to offer second chances, and to refuse to define people by their worst moments.

Heaven’s approach is not to forget our sins, but to choose not to hold them against us (Jeremiah 31:34). This is the model we are called to imitate.

The Messianic hope: Restoration and inheritanceUltimately, the message of forgiveness and restoration points us to the Messianic hope — the return to our true inheritance. As John writes:

And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth.

John 1:14 NASB

The מִשְׁכָּן Mishkan (“tabernacle”) in the wilderness was a foreshadowing of God’s desire to dwell among His people. In Messiah, this promise is fulfilled, and we are invited to participate in the restoration of all things (Acts 3:21).

Living out forgivenessSo what does this mean for us, practically?

Forgive as you have been forgiven. Let go of old grudges and extend mercy, even when it’s hard.
Seek reconciliation. Be proactive in restoring broken relationships, both personally and within the community.
Practice humility. Recognize your own need for forgiveness, and approach others with a humble heart.
Honor boundaries. Forgiveness does not mean enabling harmful behavior—exercise wisdom and maintain healthy boundaries.
Embrace the Jubilee spirit. Offer second chances, support those returning from failure, and help others reclaim their true identity.
Model divine compassion. Let your life be a testimony to the transformative power of God’s mercy.

The call to radical mercyAs we reflect on the stories of Yosef and Yeshua, the prophetic visions of Zechariah, and the teachings of the apostles, we are reminded that forgiveness is at the heart of God’s plan for humanity. It is the key to restoration, the foundation of community, and the path to true freedom.

May we, as followers of Messiah, be known as people who forgive, who restore, and who embody the radical mercy of Heaven. May we proclaim liberty throughout the land—not just with our words, but with our lives.

View Details

7 takeaways from this study

God calls each of us by name, signifying personal relationship and purpose.
The story of Israel’s exile and return illustrates God’s ongoing work of redemption, even in difficult times.
Being “formed” by God means trusting His process, even when we don’t see the end result.
True belonging comes from being part of God’s family and connecting with others.
Prayer is not just for requests, but for transformation and deeper relationship with God.
Trials and challenges are opportunities for spiritual refinement and growth.
God’s promises of restoration and love are for everyone, inviting us to trust, hope, and participate in His plan. Isaiah 43:1–7 and John 16:25–33 weave together Heaven’s ancient promises to Israel with the hope and fulfillment found in Messiah Yeshua (Jesus). Let’s explore what it means to be called by name, to be shaped by God, and to live as redeemed people in a world that often feels like exile.

The context: Exile, promise, and hopeWhen we open Isaiah 43, we find ourselves in the midst of Israel’s exile, 500 years before Yeshua’s birth. The northern kingdom has been scattered by Assyria, and the southern kingdom of Judah will soon face Babylonian captivity. The people are far from home, their identity shaken, their future uncertain. Yet, in this darkness, the voice of the prophet brings a message of hope:

“But now, thus says the Lord, your Creator, O Jacob,
And He who formed you, O Israel,
‘Do not fear, for I have redeemed you;
I have called you by name; you are Mine!’”

Isaiah 43:1 NASB 1995

The Hebrew here is rich:

יָצַר yatzar means “to form” or “shape,” like a potter with clay.
גָּאַל ga’al means “to redeem,” to buy back, to rescue from bondage.
קָרָאתִי בְּשִׁמְךָ qarati v’shimcha means “I have called (you) by your name.”

This is not just a generic promise. It’s personal. God knows us, forms us, and calls us by name.

Names matter: Identity and callingIn the ancient world, names carried deep meaning. They spoke of character, destiny, and relationship. When God says, “I have called you by name,” He is affirming our unique identity and His intimate knowledge of us.

Think about the patriarchs — Avraham, Yitzchak (Isaac), Ya’akov (Jacob) — each called by name, each given a new name at a pivotal moment. In Genesis 32:28, Ya’akov becomes Yisrael after wrestling with God. Names are not just labels; they are declarations of purpose.

Yeshua echoes this in John 10:3:

“To him the doorkeeper opens, and the sheep hear his voice, and he calls his own sheep by name and leads them out.”

John 10:3 NASB 1995

In the Greek, ὄνομα onoma means “name,” but also reputation and authority. To be called by name is to be known and to belong.

Exile and redemption: God’s faithfulness in our wanderingIsaiah’s audience knew exile firsthand. Isaiah was encouraging them to stand firm on the words of the Torah, and continue to practice their faith in Babylon. They were strangers in a strange land, their culture and faith under pressure. Yet God’s promise is unwavering:

“When you pass through the waters, I will be with you;
And through the rivers, they will not overflow you.
When you walk through the fire, you will not be scorched,
Nor will the flame burn you.”

Isaiah 43:2 NASB 1995

Isaiah 43:2 speaks of passing through water and fire. These are not just poetic images — they are realities of life. We all face seasons of testing, loss, and challenge.

The imagery recalls the Exodus — passing through the Red Sea (Exodus 14). Later generations reading this could also relate this to Daniel’s friends surviving the Babylonian fiery furnace (Daniel 3). God’s faithfulness is not limited by geography or circumstance. He is עִמָּנוּאֵל Immanuel — God with us.

But in the hands of the Redeemer, trials become opportunities for refinement. The Hebrew word for “refine” is צָרַף tzaraf, used in Zechariah 13:9:

“And I will bring the third part through the fire,
Refine them as silver is refined,
And test them as gold is tested.
They will call on My name,
And I will answer them;
I will say, ‘They are My people,’
And they will say, ‘The Lord is my God.’”

Zechariah 13:9 NASB 1995

While we’re not living in exile in Babylon or Assyria today, we still face pressures from the culture around us. The message society often gives is simple: if you assimilate and go along with the dominant beliefs, life will be easier; if you don’t, you’ll face difficulties and even be treated like a second-class citizen. History shows this isn’t new—whether in the ancient world or in modern nations, people of faith have often been pressured, oppressed, or punished simply for holding to their beliefs. Technology, fashion, and borders may change, but the human heart and its drive to control others remain the same.

For us, Yeshua is the embodiment of God’s plan of redemption. The Bible consistently highlights themes of restoration and deliverance, and these promises find their fulfillment in the Messiah. Yeshua represents both the fulfillment of those promises and the way God works to redeem and restore His people, even in a world that continues to resist and oppress.

Even though international borders have changed, we still see that people want to push down and oppress others. They want to silence God’s people and ignore God’s words.

Yeshua prepares His disciples for tribulation, but assures them of victory. Our hope is not in avoiding hardship, but in God’s presence with us through it all.

I see in this the ongoing story of the people of God: scattered, yet never forgotten; disciplined, yet always loved. The promise of redemption (גְּאֻלָּה geulah) is not just for the past, but for every generation.

The blessing, from Abraham through the entire word, that was revealed to us in Genesis 12, is that we are no longer strangers once we come into the commonwealth of Israel. The Gentiles are no longer second class citizens, but have a right to the same spiritual inheritance as the Jews.

The Master Potter: Trusting God’s shapingIsaiah uses the metaphor of God as a potter:

“He who formed you, O Israel…” (Isaiah 43:1, NASB 1995)

The Hebrew יָצַר yatzar is the same word used in Genesis 2:7, when God forms Adam from the dust. We are not accidents. Our lives are shaped with intention and care.

Sometimes, the process is uncomfortable. Clay must be pressed, spun, and even broken to be remade. In Jeremiah 18:6, God says,

“Can I not, O house of Israel, deal with you as this potter does?” declares the Lord. “Behold, like the clay in the potter’s hand, so are you in My hand, O house of Israel.”

Jeremiah 18:6 NASB 1995

Israel’s formation was not accidental but intentional, despite their scattering. Recall Isaiah’s audience, the Jews are in exile, in subjugation to a violent gentile power. They were living in a land that was in great spiritual darkness, yet Isaiah tells them that have an opportunity to reveal the knowledge of God, the knowledge of the Tree of Life into the world.

In my own life, I’ve experienced seasons where I felt like a formless lump — uncertain, unfinished. Yet, looking back, I see how the Master’s hands were at work, shaping me for His purposes.

Fear not: Assurance in the midst of trialsTwice in Isaiah 43:1-7, God says, “Do not fear” (אַל־תִּירָא al-tira). Fear is a natural response to exile, to uncertainty, to change. But God’s command is rooted in His presence and power.

Yeshua picks up this theme in John 16:33:

“These things I have spoken to you, so that in Me you may have peace. In the world you have tribulation, but take courage; I have overcome the world.”

John 16:33 NASB 1995

The Greek word for “overcome” is νενίκηκα nenikēka, from νικάω nikaō, meaning “to conquer, to prevail.” Our Messiah is not distant from our struggles; He has walked through them and emerged victorious.

Redemption and restoration: The work of the Go’elIn Isaiah 43:1, God says, “I have redeemed you” (גְּאַלְתִּיךָ ge’alticha). The concept of the גֹּאֵל go’el — the kinsman-redeemer — is central in Torah. It’s the one who rescues a relative from slavery or loss (see Leviticus 25:25, Ruth 4).

Yeshua is our ultimate Go’el. Through His sacrifice, He redeems us from sin and restores us to relationship with the Father. As Paul writes:

“In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace.”

Ephesians 1:7 NASB 1995

Redemption is not just a transaction; it’s a transformation. We are brought from exile to home, from bondage to freedom.

Prayer: Communication and transformationThe Hebrew phrase “Qarati b’shimkha” means“I called by your name.” Everything has a name. In our day, every computer, cell phone, server, routers, etc. has a name, and an address. This is not mysticism. This is just a fact of creation. Just as earthly creators give names to their creation, the Creator has given a name to everything and he has numbered all of His inventory, from the hairs on our heads to the stars in the sky. Nothing is “missing” to His sight or escapes His notice. Heaven knows where we are, what we are doing, where we are going.

Isaiah declares “I have called you by name” (v. 1) and “everyone who is called by My name” (v. 7), signifying intimate election and ownership, countering exile’s anonymity by affirming Israel’s chosen status (cf. Isaiah 42:6). This calling extends to regathering “sons” and “daughters” (v. 6).

The Apostle John, who wrote the Gospel of John, captured Yeshua’s intimate words in John 16 to His disciples amid impending personal crisis, emphasizing peace through His victory. Yeshua was telling them to stand in the truth.

In John 16, Yeshua teaches about prayer:

“In that day you will ask in My name, and I do not say to you that I will request of the Father on your behalf.”

John 16:26 NASB 1995

To pray “in His name” (בִּשְׁמוֹ b’shmo; ἐν τῷ ὀνόματί en tō onomati) is not a magic formula. Yeshua is not teaching us how to chant some incantation to manipulate Heaven to get what we want. Asking for something in Yeshua’s name, means that when we ask for something that upholds His reputation, and conforms to what Yeshua would do, He will answer it.

Prayer is not about hacking the code of heaven to get blessings. Prayers are about moulding and conforming our thoughts, our wills to Messiah’s thoughts and His will.

Yeshua’s model of prayer is persistent, honest, and relational. He invites us to bring our needs, but also to be changed in the process. As we pray, we are shaped — like clay — into the image of the Messiah.

Belonging: ‘You are Mine’One of the most powerful declarations in Isaiah 43 is “You are Mine” (לִי־אָתָּה li atah). In a world that often leaves us feeling isolated or insignificant, God’s claim on us is a source of deep security.

This belonging counters the sense of abandonment felt by those who were in exile. The exiles were part of God’s family, even though they were being sent away for a time. The adversary tries to separate us from each other, amplifying our differences. This is divide and conquer. But we need to get out of our own head and connect ourselves to Heaven and to our Christian community. This is what family is about.

Yeshua echoes this in John 16:27:

“for the Father Himself loves you, because you have loved Me and have believed that I came forth from the Father.”

John 16:27 NASB 1995

Belonging is not just about membership; it’s about relationship. We are part of God’s family, joined to Israel’s story and to the global body of Messiah.

The power of community: No longer strangersPaul writes in Ephesians 2:19:

“So then you are no longer strangers and aliens, but you are fellow citizens with the saints, and are of God’s household.”

Ephesians 2:19 NASB 1995

The Greek word for “strangers” is ξένοι xenoi, and for “household” is οἰκεῖοι oikeioi. In Messiah, we are brought near — no longer outsiders, but family.

The unity of Jew and Gentile in Messiah is the heart of the gospel, the good news of the Kingdom of Heaven. The “one new man” (Ephesians 2:15) is not a loss of identity, but a fulfillment of God’s promise to bless all nations through Avraham (Genesis 12:3).

Living as the redeemed: Responding to God’s callSo, what does it mean to live as those called by name, redeemed, and shaped by God?

Embrace your identity: Know that you are known, loved, and called by God. Your name matters to Him.
Trust the process: Even when life feels chaotic, trust the Master Potter’s hands.
Pray with purpose: Let prayer be a place of honest communication and transformation.
Face trials with courage: Remember, God is with you in the waters and the fire.
Celebrate belonging: You are part of God’s family — cherish community and connection.
Live redemptively: Let your life reflect the redemption you’ve received in Messiah.
Share the hope: Invite others to experience the love, belonging, and transformation found in Yeshua.

The ongoing storyAs we reflect on Isaiah 43 and John 16, we see a tapestry of God’s faithfulness — past, present and future. We are called by name, redeemed by the Go’el, shaped by the Master Potter, and invited into a life of prayer, courage, and belonging.

Let’s hold fast to these promises, not just for ourselves, but for our families, our communities, and the world. May we live as those who are known, loved, and sent — ambassadors of the Kingdom, shaped by grace, and called by name.

May you walk in the fullness of your calling, knowing you are beloved, redeemed, and never forgotten.

View Details

There’s a theme woven through Genesis 46:28–47:31 and parallel readings 1Kings 2:1–4 and John 19:28–30, and I’ve seen it in my own walk on Heaven’s Way. Let’s journey together through the Torah, the Prophets, the Writings and the Apostolic Scriptures, exploring what it means to finish well — and how we can apply these truths to our lives and projects.

Counting the cost: The foundation of finishing wellYeshua taught, “For which of you, wanting to build a tower, doesn’t first sit down and count the cost, to see if he has enough to finish it?” (Luke 14:28 TLV). This principle — counting the cost — resonates deeply with me. In Hebrew, the word for “to finish” is לְהַשְׁלִים lehashlim, meaning to complete or make whole. Before we embark on any journey, whether spiritual or practical, we must honestly assess what it will take to reach the end.

I’ve seen this in my own life and with prominent construction projects in our community that remain unfinished. Sometimes, we start with great enthusiasm, but when challenges arise, we’re tempted to give up or settle for less. The Torah gives us examples — like the Israelites in the wilderness — who began with hope but struggled to persevere (Numbers 14:1–4). The lesson? Vision is important, but so is preparation and a willingness to adapt when circumstances change.

The race set before us: Perseverance and enduranceThe apostle Paul (Sha’ul) often used the metaphor of a race to describe the life of faith: “Do you not know that in a stadium the runners all run, but one receives the prize? Run in such a way that you may win!” (1Corinthians 9:24 TLV). The Greek word for “endure” is ὑπομένω hypomenō, meaning to remain under, to persevere.

In our Messianic walk, we are called not just to start the race, but to finish it. The Hebrew word אֱמוּנָה emunah often translated as “faith” also carries the sense of steadfastness and trust. Abraham (Avraham), Jacob (Ya’akov), David, and Solomon (Shlomo) all faced moments of doubt, failure, and even rebellion. Yet, what set apart those who finished well was their willingness to return, to repent, and to keep moving forward.

Repentance: Turning back to the pathRepentance is central to both Jewish and Messianic thought. The Hebrew word תְּשׁוּבָה teshuvah means “return.” In Greek, μετάνοια metanoia means “a change of mind.” Repentance is not just feeling sorry — it’s an active turning back to God’s ways.

David’s story is a powerful example. After his sin with Bathsheba, he cried out, “Create in me a clean heart, O God, and renew a steadfast spirit within me” (Psalm 51:12 TLV). He acknowledged his sin, repented, and sought restoration. In the Apostolic Writings, Peter (Kefa) also failed, denying Yeshua three times, but he repented and was restored (John 21:15-19).

In my own journey, I’ve learned that repentance is not a one-time event. It’s a continual process of realigning my heart and actions with God’s will. When I stray, I remember the words of Proverbs: “A righteous man falls seven times and rises up again” (Proverbs 24:16 TLV).

Renewing the mind: The battle withinPaul writes, “Do not be conformed to this world, but be transformed by the renewing of your mind” (Romans 12:2 TLV). The Greek word for “renew” is ἀνακαινόω anakainoō, meaning to make new or fresh. In Hebrew, the concept of חִדּוּשׁ chiddush also speaks of renewal.

Modern science tells us about neural pathways—habits of thought that shape our actions. Scripture anticipated this truth long ago. The Torah speaks of “walking in the way” (דֶּרֶךְ derekh) of the LORD. The more we meditate on God’s word, the more we form new spiritual habits (Joshua 1:8).

In my life, I’ve found that filling my mind with Scripture, worship and godly counsel helps me resist old patterns and walk in newness. When I face discouragement or temptation, I recall the words of Psalm 119:105: “Your word is a lamp to my feet and a light to my path.”

Learning from the past: Biblical examplesScripture is honest about its heroes. Abraham doubted, Jacob deceived, David sinned, Solomon strayed. Yet, each of these men experienced transformation. Jacob, for example, began as a schemer but ended his life blessing his sons and grandsons, trusting in God’s promises (Genesis 47:28-31).

Solomon’s story is sobering. He began with wisdom (חָכְמָה chokhmah) but allowed his heart to be led astray. Yet, the book of Ecclesiastes (קֹהֶלֶת Kohelet) suggests he came to realize, “The end of the matter, when all has been heard: Fear God and keep His commandments, for this is the whole duty of man” (Ecclesiastes 12:13 TLV).

These stories remind me that finishing well is possible, even after failure. The key is humility, repentance, and a willingness to learn.

Encouragement and community: We’re not aloneThe journey of faith is not meant to be walked alone. In the Torah, we see Moses (Moshe) surrounded by elders; in the Apostolic Scriptures, Yeshua sends out His disciples two by two. Hebrews 12:1 encourages us: “Therefore, since we have such a great cloud of witnesses surrounding us, let us also get rid of every weight and entangling sin. Let us run with endurance the race set before us.”

In our Messianic community, I’ve experienced the power of encouragement — חִזּוּק chizuk —from others. When I’m weary, a word from a friend, a prayer, or a shared testimony can lift my spirit and help me keep going. We are called to “encourage one another and build each other up” (1Thessalonians 5:11 TLV).

Wisdom for the journey: Seeking God’s guidanceSolomon asked for wisdom (1Kings 3:9), and God granted it abundantly. Yet, wisdom is not just knowledge — it’s the ability to apply God’s truth in real life. The Hebrew word for wisdom, חָכְמָה chokhmah, implies skillful living.

The apostle Yaakov (James) writes, “If any of you lacks wisdom, let him ask of God, who gives to all without hesitation and without reproach; and it will be given to him” (James 1:5 TLV). When I face crossroads or challenges, I’ve learned to pause and seek God’s wisdom through prayer, Scripture, and counsel from mature believers.

Adjusting course: Flexibility in the SpiritSometimes, our plans don’t unfold as we expect. The Israelites had to wander in the wilderness for 40 years because of unbelief (Numbers 14:33-34). Yet, God used even their detours to shape their character.

In my own projects and relationships, I’ve had to learn flexibility—being willing to adjust my course when God redirects me. Proverbs 16:9 says, “A man’s heart plans his course, but Adonai directs his steps.” Trusting God’s sovereignty allows me to hold my plans loosely and follow His leading.

Taking action: Faith that worksApostle Ya’akov reminds us, “Faith without works is dead” (James 2:26 TLV). The Hebrew concept of עֲבוֹדָה avodah means both work and worship. Finishing well requires more than good intentions — it demands consistent, faithful action.

Whether it’s meditating on Scripture, serving others, or persevering in a difficult season, I’ve found that small, daily choices add up over time. As Paul writes, “Let us not lose heart in doing good, for in due time we will reap if we do not give up” (Galatians 6:9 TLV).

The ultimate example: Yeshua, the author and finisherAbove all, Yeshua is our model for finishing well. On the cross, He declared, “It is finished” (John 19:30, Greek: τετέλεσται, tetelestai). He completed the work the Father gave Him, enduring suffering and shame for the joy set before Him (Hebrews 12:2).

As a Messianic Jew, I see in Yeshua the fulfillment of the Torah, the Prophets, and the Writings. He embodies perfect faithfulness — אֱמוּנָה emunah — and invites us to follow Him on the path to life.

Seven-fold path for finishing well1. Count the cost: Begin with honest assessment and clear vision (Luke 14:28). 2. Persevere: Stay the course, even when it’s hard (1Corinthians 9:24). 3. Repent quickly: When you stray, confess (own up to it) and return to God’s path (Psalm 51:12). 4. Renew your mind: Fill your thoughts with God’s word (Romans 12:2). 5. Learn from others: Study both successes and failures in Scripture. 6. Seek wisdom and encouragement: Don’t walk alone — lean on community. 7. Take action: Faith is lived out in daily choices (James 2:26).

Keep runningFinishing well is not about perfection — it’s about perseverance, humility and trust in God’s faithfulness. Whether you’re in a season of victory or struggle, remember: you are not alone. The same God who began a good work in you will bring it to completion (Philippians 1:6).

Let’s encourage one another, keep our eyes on Yeshua, and run the race set before us — so that, at the end, we may hear, “Well done, good and faithful servant” (Matthew 25:21).

Shalom and blessings as you run your race!

View Details

7 takeaways from this study

True repentance and maturity are shown through Judah’s transformation — from selfishness to sacrificial love for his family.
God rewards wholehearted devotion, as seen in Caleb’s unwavering faith and eventual inheritance of Hebron.
Suffering and waiting often precede glory; Joseph, Caleb, and Yeshua each endured hardship before receiving honor and fulfilling their purpose.
Emotional honesty and humility, like Judah’s plea, can be more powerful than logical arguments in seeking mercy and reconciliation.
God masterfully weaves our free will choices — both good and bad — into His greater redemptive plan.
Unity and standing together, as the brothers did for Benjamin, reflect spiritual growth and are essential for God’s people.
Choosing God’s will over personal desires leads to blessing, growth, and participation in His unfolding story of salvation. Today, I want to invite you into a journey through three powerful biblical narratives — Joseph and his brothers (Genesis 44–46), Caleb’s inheritance (Joshua 14), and the walk to Emmaus with Yeshua (Jesus) (Luke 24). Each story is unique, yet together they reveal a profound pattern: suffering, testing, and waiting often precede glory, restoration, and fulfillment in God’s plan. As we explore these passages, let’s look for the threads of repentance, wholehearted faith, and God’s sovereign orchestration — concepts deeply rooted in both the TaNaKh and the Brit Chadashah (New Testament).

Judah’s Plea: The Power of Repentance and Emotional Honesty(Genesis 44:18–34)

Let’s begin with Judah’s impassioned plea before Joseph. The context is tense: Benjamin has been accused of theft, and the brothers stand before the Egyptian ruler — unaware that he is their own brother, Joseph, whom they betrayed years earlier.

Judah steps forward and delivers what I believe is one of the most heartfelt and honest arguments in all of Scripture. He doesn’t try to justify or excuse Benjamin. Instead, he appeals to Joseph’s (Yosef’s) compassion, recounting their father Jacob’s (Ya’akov’s) deep love for Benjamin and the devastating loss he would suffer if Benjamin did not return (Genesis 44:20–22).

Judah says:

“Now therefore, please let your servant remain instead of the boy as a servant to my lord, and let the boy go back with his brothers. For how can I go back to my father if the boy is not with me?” (Genesis 44:33–34, ESV)

Judah makes several key points in his plea to Joseph:

Their obedience in Egypt: Judah reminds Joseph that when they first came to Egypt, they came in good faith, simply to buy food for their families. They answered Joseph’s questions honestly and obeyed his instructions. Joseph, as the authority, had placed them in their predicament—not because of rebellion on their part, but because they submitted themselves to his authority.
His heartfelt concern for Benjamin: Judah speaks specifically about his baby brother Benjamin’s relationship with their father, Jacob. He does not attempt to prove Benjamin’s innocence or argue that he was framed. Instead, he appeals to Joseph’s mercy. Judah explains that if Benjamin does not return home, Jacob will be crushed with grief. Benjamin, after all, was the only surviving son of Rachel in Jacob’s eyes, since Joseph was presumed dead. When Benjamin is accused, they do not allow him to be enslaved or executed, nor do they run away to save themselves. They are prepared to suffer together.
Their love for their father: Judah’s love for his father is striking. He is willing to sacrifice his own life rather than cause Jacob further sorrow. This is a remarkable change from years earlier, when Judah and his brothers showed no such love or concern. Back then, they despised Joseph and were indifferent to the suffering they caused Jacob. Most of them wanted Joseph dead. Only Reuben spoke against killing him, while Judah suggested selling him into slavery. Now, however, the brothers stand together in adversity. When accused in Egypt, they refuse to abandon one another, even though their families are waiting back home.

This is a radical transformation from the Judah who once suggested selling Joseph into slavery (Genesis 37:26–27). The Hebrew word for repentance, תשובה teshuvah, means “return” or “turning back.” Here, Judah demonstrates true teshuvah — not just feeling sorry, but changing his actions and priorities. He is willing to sacrifice himself for his brother and for his father’s sake.

Once, Joseph’s brothers were callous and self-serving; now, they are men of loyalty and integrity. Their love for their father — and even for Benjamin — proves that they have matured. Judah’s own grief over the loss of his two sons may have given him a deeper understanding of the pain Jacob endured when Joseph was taken from him.

Takeaway: Repentance is not just about regret; it’s about transformation. Judah’s willingness to stand in Benjamin’s place is a foreshadowing of the Messiah’s sacrificial love.

The Brothers’ Growth: From Division to Unity(Genesis 44–45)

Earlier in Genesis, Joseph’s brothers were divided—some wanted to kill him, others to save him, and Judah proposed selling him. Their actions were driven by jealousy and pain over their father’s favoritism (Genesis 37:3–4). But now, decades later, we see a united front. When Benjamin is accused, the brothers refuse to abandon him. They all return to Egypt together, standing as one.

This unity is a sign of maturity. The Hebrew word אחדות achdut means “unity” or “oneness.” It’s a core value in Jewish thought—“Hinei mah tov u’mah na’im, shevet achim gam yachad” (“Behold, how good and pleasant it is for brothers to dwell together in unity!” – Psalm 133:1).

Takeaway: Spiritual maturity is marked by unity and self-sacrifice. The brothers’ willingness to stand together, even at great personal cost, shows how God can transform hearts over time.

Joseph’s Revelation: God’s Sovereign Plan and Forgiveness(Genesis 45:1–15)

Judah’s selfless plea reaches its climax when Joseph reveals his identity. Imagine the brothers’ shock and shame in that moment. The viceroy of Egypt — the man they had feared and pleaded with — was none other than the brother they had betrayed. He knew everything. Nothing was hidden from him. He remembered their cruelty, their betrayal, his years of suffering.

Yet Joseph does not respond with vengeance. Instead, he declares that although they meant evil against him, God used it for good — to save their lives and the lives of many others. Joseph’s maturity and faith shine through: he recognizes God’s hand in every circumstance, even in his own suffering.

“And now do not be distressed or angry with yourselves because you sold me here, for God sent me before you to preserve life… So it was not you who sent me here, but God.”

Genesis 45:5, 8

Joseph recognizes that behind human choices—good and bad—God’s hand is at work. The Hebrew term השגחה פרטית hashgachah pratit means “divine providence.” Joseph sees his suffering and rise to power as part of God’s redemptive plan, not just a result of human actions.

Humans have free will. Every day we make choices—whether to go left or right, whether to pursue one path or another. Joseph’s brothers used their free will to sell him into slavery, but God used that very choice to raise Joseph into a position where he could save them.

Joseph forgives his brothers, echoing the biblical principle: “You shall not take vengeance or bear a grudge… but you shall love your neighbor as yourself” (Leviticus 19:18).

This heart touching moment foreshadows how we will one day stand before Yeshua the Messiah in judgment. He knows everything—our words, our deeds, our hidden thoughts. Nothing will be concealed. The shame of that moment would be overwhelming if not for His mercy. Yet, just as Joseph offered forgiveness and salvation to his brothers, Yeshua offers forgiveness to us.

Takeaway: God can use even our worst moments and free will choices for His greater purposes. Forgiveness and trust in God’s sovereignty are essential for healing and restoration.

Caleb’s Faithfulness: Wholehearted Devotion Rewarded(Joshua 14:6–15)

Fast forward to the days of Joshua. Caleb, now 85 years old, approaches Joshua to claim the inheritance promised to him by Moses. Caleb also had to stand before authority to receive what God had promised him. He did not appeal to Joshua’s emotions or attempt to persuade through human reasoning. Instead, he stood firmly on God’s word, recalling Moses’ promise, and on the testimony of his own faithfulness to the Lord and to Israel. Caleb’s confidence was not in himself, but in God’s faithfulness to fulfill His promises:

“I wholly followed the LORD my God.”

Joshua 14:8 ESV

The Hebrew phrase is מלאתי אחרי יהוה אלהי maleti acharei Adonai Elohai — “I filled after the LORD my God,” meaning he followed God with his whole heart. Because of this, he is granted Hebron as his inheritance.

Caleb’s heart was wholly devoted to the land of Hebron, and God rewarded him with it. Though he had no desire to wander in the wilderness for forty years after Israel rejected his faithful report, he endured it for God’s sake.

Caleb’s story reminds us of the Greek word ὁλοκληρία holokleria, meaning “wholeness” or “completeness.” God honors those who serve Him with undivided hearts.

Takeaway: Wholehearted devotion to God, even through long seasons of waiting and difficulty, leads to blessing and fulfillment of His promises.

Yeshua on the Road to Emmaus: Suffering Before Glory(Luke 24:13–27)

Now, let’s turn to the Brit Chadashah. After Yeshua’s resurrection, two disciples walk to Emmaus, discouraged and confused. Yeshua joins them, though they don’t recognize Him. He explains:

“Was it not necessary that the Messiah should suffer these things and enter into His glory?”

Luke 24:26 ESV

The Greek word for “necessary” is δεῖ dei, meaning “it is necessary” or “it must be.” Yeshua shows that suffering was not an accident, but part of God’s redemptive plan foretold in the Torah and Prophets.

Yeshua’s heart was fully devoted to doing the will of God. He did not desire to suffer and die, yet His love for the Father was greater than His own will. He could have refused, but instead He chose obedience — and was glorified.

Yeshua interprets the Scriptures for them, revealing how the Messiah’s path always included suffering before glory — a pattern seen in Joseph and Caleb as well.

Takeaway: God’s path to glory often leads through suffering. Yeshua’s journey fulfills the pattern established in the lives of Israel’s heroes.

God’s Orchestration: Free Will and Divine Purpose(Genesis 50:20; Luke 24:25-27)

A recurring theme in all these stories is the interplay between human free will and God’s sovereignty. Joseph’s brothers acted out of jealousy, Caleb chose faith over fear, and Yeshua publicly says that the people who crucified Him acted out of ignorance and malice. The Jewish leaders and Roman officials used their free will to condemn and crucify Him. Yet God used their choices to accomplish the greatest good—the glorification of Yeshua and the salvation of the world. Yet, as Joseph says:

“As for you, you meant evil against me, but God meant it for good, to bring it about that many people should be kept alive.”

Genesis 50:20, ESV

As Yeshua explained to the disciples on the road to Emmaus:

“And He said to them, “O foolish men and slow of heart to believe in all that the prophets have spoken! “Was it not necessary for the Christ to suffer these things and to enter into His glory?” Then beginning with Moses and with all the prophets, He explained to them the things concerning Himself in all the Scriptures.”

Luke 24:25-27 NAS95

Joseph, too, was raised to the highest position of authority in a foreign land—not by his own choice, but by God’s design. Joseph, Caleb and Yeshua, all had free will, yet they surrendered their own desires to follow God’s will. Whatever God required, they obeyed. Their paths demanded hard choices, and each of them suffered from the sinful decisions of others.

The Hebrew term בחירה חופשית bechirah chofshit means “free choice.” God honors our choices, but He is never thwarted by them. He weaves even our failures into His tapestry of redemption.

God weaves His purpose through both our obedience and even the sins of others against us, shaping us into the people He desires us to be.

These events trace back generations, beginning with Jacob’s love for Rachel. Through flawed choices, family conflict, and even intermarriage with surrounding peoples, God still directed history toward His plan of salvation.

Takeaway: God’s sovereignty and our free will are not in conflict. He masterfully orchestrates all things for His redemptive purposes.

God Preserves Israel’s Identity(Genesis 34:1-2; Genesis 38:2; Genesis 46:34; Exodus 1:11-14; Deuteronomy 4:20)

Jacob’s sons and their descendants faced a real danger of being absorbed into the surrounding Canaanite clans through intermarriage (Genesis 34:1–2; Genesis 38:2).

To prevent this, God transplanted them into Egypt—where they were despised, shunned, and set apart (Genesis 46:34: “every shepherd is an abomination to the Egyptians”). The Egyptians wanted nothing to do with them, ensuring the family remained distinct (Exodus 1:11–12). God’s providence used Egypt’s hostility to ensure Israel’s distinct identity.

In later generations, when the Egyptians enslaved the Israelites (Exodus 1:13–14), assimilation became even less likely. Oppression only reinforced their separation, making it unthinkable for Israel to be absorbed into Egyptian culture

“But the LORD has taken you and brought you out of the iron furnace, from Egypt, to be a people for His own possession, as today.”

Deuteronomy 4:20 NAS95

The Hebrew word הַבְדָּלָה havdalah, means separation or distinction an is the term for the tradition of a special ceremony to close the weekly Shabbat (Sabbath). God separated Abraham and his immediate family from the pagans of Ur. He further refined Abraham’s line through Isaac and Jacob, in his divine act of setting Israel apart from surrounding nations.

God’s Perfect Will Through Imperfect People Even Judah and his brothers were transformed. Once selfish and heartless, they became men of integrity — willing to sacrifice their own lives rather than break their father’s heart. Caleb, too, shows us that wholehearted devotion to God, even when it requires patience, endurance, and years of waiting, will never be in vain.

From Judah’s selfless plea, to Joseph’s merciful forgiveness, to Caleb’s steadfast faith, and ultimately to Yeshua’s willing sacrifice in the face of the evil intent of those who thirsted for His death — we see the same truth: God works through human choices, even sinful ones, to bring about His perfect will.

View Details

7 takeaways from this study

1. Store up eternal treasures: Focus on building up spiritual wealth—qualities like righteousness, mercy, and generosity—rather than material possessions that fade away.

2. Practice private faith: True character is revealed by what you do when no one is watching. Private acts of faith and kindness matter more than public displays.

3. Take regular spiritual inventory: Just as a business checks its stock, regularly assess your spiritual life to ensure you’re growing in the things that truly matter.

4. Cultivate a generous “good eye”: Approach life with an open hand and a generous heart, seeing opportunities to bless others rather than hoarding for yourself.

5. Use discernment: Be wise in choosing what to value and pursue, distinguishing between what is truly important and what is fleeting or trivial.

6. Let go of recognition: Don’t seek applause or approval from others for your good deeds; instead, seek to please God, who sees what is done in secret.

7. Invest in relationships and character: The most lasting investments are in your relationship with God and others, and in developing a character that reflects faith, hope, and love.

Storing Up Treasures That LastLet’s go on a journey through Scripture that’s deeply personal and profoundly relevant for all of us who seek to follow Yeshua (Jesus) as Messiah. This study is about “storehouses”—not just the physical kind, but the spiritual ones that shape our lives, our character, and our legacy.

What’s in Your Spiritual Storehouse?Let’s begin with a question: What are you storing up in your heart? Here’s what Yeshua teaches:

“Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal. For where your treasure is, there your heart will be also.” (Matthew 6:19-21, NASB)

The Greek word for “treasure” here is θησαυρός thēsauros, which means “storehouse” or “treasury.” It’s the root of our English word “thesaurus”—a storehouse of words. But Yeshua isn’t talking about vocabulary; He’s talking about the values, memories, and priorities we collect in the storehouse of our hearts.

The Hebrew Roots: Otsar and Ayin TovahIn the Tanakh, the Hebrew word אוֹצָר (otsar) also means “storehouse” or “treasury.” Proverbs 21:20 says:

“There is precious treasure (otsar) and oil in the dwelling of the wise, but a foolish man swallows it up.” (Proverbs 21:20)

What fills our spiritual storehouse? Is it wisdom, kindness, and faithfulness—or is it cluttered with things that fade away?

Yeshua’s teaching echoes a long-standing Jewish tradition of self-examination. We see this as a call to regularly take spiritual inventory, much like a business owner checks their stock. Are we full of what matters, or are we running on empty?

The Good Eye and the Bad Eye: Generosity and StinginessYeshua continues in Matthew 6:22-23:

“The eye is the lamp of the body; so then if your eye is clear, your whole body will be full of light. But if your eye is bad, your whole body will be full of darkness.” (Matthew 6:22-23)

Here, “clear” is from the Greek ἁπλοῦς (haplous, meaning “single” or “generous”), and “bad” is πονηρός (ponēros, meaning “evil” or “stingy”). In Hebrew, we talk about עַיִן טוֹבָה (ayin tovah, “good eye”) and עַיִן רָעָה (ayin ra’ah, “bad eye”). An ayin tovah is a generous, open-hearted outlook; an ayin ra’ah is stingy and begrudging.

Proverbs 22:9 says:

“He who has a generous eye (ayin tovah) will be blessed, for he gives some of his food to the poor.” (Proverbs 22:9)

This is not just about money. It’s about our attitude—do we see opportunities to bless, or do we hoard what we have out of fear?

Discernment: Choosing What to ValueYeshua’s words about treasure and the eye are really about discernment—choosing what to value and what to let go. The Hebrew word for discernment is בִּינָה (binah), and it’s a quality praised throughout the Scriptures.

Paul writes in Colossians 2:2-3:

“…that their hearts may be encouraged, having been knit together in love, and attaining to all the wealth that comes from the full assurance of understanding, resulting in a true knowledge of God’s mystery, that is, Messiah Himself, in whom are hidden all the treasures (thēsauroi) of wisdom and knowledge.” (Colossians 2:2-3)

Messiah Yeshua is the ultimate storehouse of wisdom and knowledge. As His followers, we’re called to seek out what is truly valuable—eternal truths, not passing fads.

Private Faith vs. Public DisplayOne of the most challenging teachings in Matthew 6 is about the difference between private faith and public religiosity. Yeshua warns:

“Beware of practicing your righteousness before men to be noticed by them; otherwise you have no reward with your Father who is in heaven.” (Matthew 6:1)

He goes on to say that when we give, pray, or fast, we should do so in secret—not for applause, but for God’s approval (Matthew 6:2-6, 16-18).

This resonates deeply with Jewish tradition. The Talmud teaches that the highest form of charity is giving anonymously, so that neither the giver nor the receiver knows the other’s identity (Bava Batra 10b). It’s about sincerity—doing the right thing because it’s right, not because it’s seen.

Taking Spiritual InventoryIn both Jewish and Messianic circles, we talk about חֶשְׁבּוֹן הַנֶּפֶשׁ (cheshbon hanefesh), an “accounting of the soul.” This is a regular practice of self-examination, especially during the High Holy Days, but really, it’s for every day.

Yeshua’s teaching in Matthew 6 is a call to take inventory: What’s in your storehouse? Are you storing up forgiveness, compassion, and faith—or resentment, pride, and fear?

Paul echoes this in 2Corinthians 13:5:

“Test yourselves to see if you are in the faith; examine yourselves!” (2Corinthians 13:5)

The Danger of Clutter: Letting Go of What FadesIt’s easy to fill our lives with things that don’t last—possessions, achievements, even religious activities that are more about show than substance. Yeshua reminds us that moth and rust destroy, and thieves break in and steal (Matthew 6:19). Even the grandest cathedrals and the most impressive resumes will one day crumble.

Isaiah 64:11 laments:

“Our holy and beautiful house, where our fathers praised You, has been burned by fire; and all our precious things have become a ruin.” (Isaiah 64:11)

What endures is not the building, but the faith, hope, and love we store up in our hearts.

Investing in What Lasts: Relationships and CharacterYeshua’s teaching is not just about what to avoid, but what to pursue. He calls us to invest in relationships—with God and with others—and to develop a character that reflects His own.

Paul writes in Ephesians 4:22-24:

“…that, in reference to your former manner of life, you lay aside the old self, which is being corrupted in accordance with the lusts of deceit, and that you be renewed in the spirit of your mind, and put on the new self, which in the likeness of God has been created in righteousness and holiness of the truth.” (Ephesians 4:22-24)

This is the heart of Messianic living: being transformed from the inside out, so that our actions flow from a renewed heart.

The Power of Secret ActsYeshua repeatedly emphasizes the value of what is done in secret. Whether it’s giving, praying, or fasting, the Father who sees in secret will reward us (Matthew 6:4, 6, 18).

This is a radical call in a world obsessed with recognition. In Jewish tradition, the concept of tzniut (צניעות, “modesty” or “humility”) extends beyond dress to our actions and intentions. The most beautiful acts are often the ones no one sees.

Generosity: The Open HandThroughout Scripture, generosity is a hallmark of the righteous. In Deuteronomy 15:7-11, we’re commanded to open our hand to the poor and needy. The Hebrew phrase is פָּתֹחַ תִּפְתַּח אֶת־יָדְךָ (patoach tiftach et-yadcha, “you shall surely open your hand”).

Yeshua’s teaching about the “good eye” is a call to this kind of open-handedness. It’s not just about money, but about time, attention, and hospitality. Avraham (Abraham) is praised for his hospitality—his open hand to strangers (Genesis 18:1-8).

The Parable of the Pearl: Recognizing True ValueYeshua tells the parable of the pearl of great price (Matthew 13:45-46). When the merchant finds it, he sells everything to buy the field where it’s hidden. This is a picture of discernment—recognizing what is truly valuable and being willing to let go of lesser things to obtain it.

The Lord Is Our PortionIn the story of Joseph and his brothers, Joseph gives a special portion to Benjamin (Genesis 43:34). In the Psalms, we read:

“The LORD is my portion; I have promised to keep Your words.” (Psalm 119:57)

Our greatest treasure is not what we possess, but who possesses us. The Lord Himself is our portion, our inheritance, our storehouse.

Worry and Trust: Letting Go of AnxietyYeshua concludes this section with a call to trust:

“But seek first His kingdom and His righteousness, and all these things will be added to you. So do not worry about tomorrow; for tomorrow will care for itself. Each day has enough trouble of its own.” (Matthew 6:33-34)

The Hebrew word for trust is בִּטָּחוֹן (bitachon). Trusting God means letting go of anxiety about what we will eat, drink, or wear. If He cares for the birds and the lilies, how much more will He care for us?

Practical Steps: Taking InventorySo, how do we put this into practice? Here are a few steps I’ve found helpful:

Regular Self-Reflection: Set aside time each week to ask, “What am I storing up? What’s filling my heart and mind?”
Private Acts of Kindness: Look for ways to bless others anonymously.
Generosity: Practice open-handedness, not just with money, but with time, attention, and encouragement.
Discernment: Ask God for wisdom (חָכְמָה, chokhmah) and understanding (בִּינָה, binah) to know what to value.
Letting Go: Release grudges, anxieties, and the need for recognition.
Invest in Relationships: Prioritize time with God (through prayer, study, and worship) and with others.
Celebrate Progress: Rejoice in the small victories as your storehouse fills with what truly matters.

Conclusion: Build a Storehouse That EnduresAs Messianic Jews and Gentiles, we are called to live in the tension of tradition and renewal, law and grace, public witness and private devotion. Yeshua’s words in Matthew 6 challenge us to build a storehouse that endures—not with things that fade, but with treasures that last.

Let’s be people of discernment, generosity, and integrity. Let’s take regular spiritual inventory, seeking to align our hearts with the heart of our Messiah. And let’s remember that our greatest treasure is not what we have, but who we are becoming in Him.

May the Lord fill your storehouse with wisdom, love, and every good thing. Shalom!

View Details

7 takeaways from this study

1. Heaven’s persistent desire: Throughout Scripture, God’s ultimate goal is to dwell intimately with His people, transforming them from the inside out.

2. Redemptive patterns: Biblical narratives like Joseph’s life are not just historical accounts, but prophetic shadows revealing God’s redemption plan through Messiah Yeshua (Christ Jesus).

3. Submission as transformation: True spiritual growth requires surrendering to divine authority, allowing God to reshape our hearts and perspectives.

4. The power of trust: Choosing to trust God during seasons of darkness and uncertainty is a profound act of faith that leads to restoration.

5. Cleansing beyond ritual: Authentic spiritual life is about internal transformation, not just external religious performance.

6. The Lamb’s perspective: Salvation is not just about avoiding judgment, but about being inscribed in the Book of Life and entering into intimate relationship with God.

7. Prophetic hope: Even in seasons of spiritual famine or desolation, God preserves a remnant and promises ultimate restoration, turning mourning into joy.

The heartbeat of Heaven’s restorationLet’s go on a journey that’s more than just a biblical study. It’s an exploration of God’s relentless love and His desire to dwell among His people. As we dive into these passages from Genesis, Isaiah, Jeremiah, Deuteronomy and Revelation, we’ll uncover a profound narrative of redemption that has been unfolding since the beginning of time.

The pattern of salvation: Joseph’s prophetic journey (Genesis 42–43)Let’s start with Joseph — a remarkable type and shadow of the Messiah Yeshua. His story isn’t just a family drama; it’s a prophetic blueprint of God’s redemptive plan. When Joseph’s brothers come to Egypt seeking grain during the famine, we see a powerful metaphor of spiritual hunger and divine provision.

Think about it: They had to submit to an authority they didn’t fully understand. Sound familiar? It’s exactly how we approach God’s kingdom. Joseph’s testing of his brothers reveals a deeper spiritual principle: transformation is possible, and redemption can heal even the deepest wounds.

“Choose life,” as Deuteronomy repeatedly reminds us, isn’t about mere survival. It’s about choosing a life that transcends temporary gain and connects us to eternal purpose.

The servant’s journey: Walking in darkness, trusting in light (Isaiah 50–52)The servant prophecies in Isaiah are a profound exploration of trust. There’s this powerful phrase in Isaiah 50:10, “Let him trust in the name of the LORD” (Shem Adonai). It’s not about perfect understanding, but about radical trust when everything seems uncertain.

I’m struck by the description of the servant who “walks in darkness yet obeys.” In Hebrew, this concept of “obedience” (shema, literally, hear but in practice hear then obey) is so much more than blind following. it’s a deep listening, a heart-aligned response to divine guidance.

The Dwelling Place: From Mishkan to New Jerusalem (Revelation 21)Here’s where it gets truly exciting. The entire biblical narrative is about one central theme: God’s desire to dwell (שָׁכַן shakhan) among His people. From the מִשְׁכָּן Mishkan (“dwelling place,” i.e., the tabernacle or temple) to the New Jerusalem, it’s a continuous story of intimate connection.

Revelation 21:3 captures this beautifully: “Behold, the dwelling place of God is with man.” The Greek word here, σκηνόω skēnē, literally means “tent” or “tabernacle” — echoing that ancient desire of God to be present (Genesis 3:8; Leviticus 26:12; Numbers 5:3; 35:34 Deuteronomy 23:14; 2Corinthians 6:16).

The verb form, σκηνόω skēnóō, means “to encamp, pitch a tent.” It’s the verb used in John 1:14: “And the Word became flesh, and dwelt among us….” That takes Heaven’s desire to “dwell in their midst” to a much more personal level. And in the Greek translation of the Hebrew Scriptures, the verb is used in an interesting way:

The verb is translated most often in the LXX by κατασκηνόω [kataskēnóō] rather than simply σκηνόω [skēnóō] “to tent” on approximately a two-to-one ratio. Why the longer prefixed form should predominate is not totally clear but one suggestion is that the longer form reinforces and lays further stress on the idea of a longer or permanent stay rather than an overnight hop (Michaelis, see Bibliography, pp. 387–88).

Hamilton, Victor P. Harris, R. Laird, Gleason L. Archer, and Bruce K. Waltke, eds. Theological Wordbook of the Old Testament. Accordance electronic edition, version 2.8. Chicago: Moody Press, 1980.

Cleansing and transformation: Beyond ritual to relationshipLet’s talk about טָהוֹר tahor (often translated “clean”) and טָמֵא tamé (“unclean”). These aren’t just ancient religious concepts. they’re about fitness to approach God. It’s not about moral perfection, but about heart transformation.

The Lamb’s Book of Life (Sefer HaChayim) isn’t an exclusive club – it’s an invitation to complete restoration. Only those who are truly transformed can enter the New Jerusalem.

Practical discipleship: Storing up divine provisionRemember Joseph’s storehouses? We’re called to be spiritual storehouses — preparing ourselves and others for seasons of spiritual famine (Zechariah 8:23). The prophet Amos speaks of a coming famine — not of bread, but of hearing God’s word (Amos 8:11–12).

This isn’t about fear, but about preparation. We’re to be ready, with our hearts aligned and our spiritual reserves full (2Timothy 4:2; 1 Peter 3:14–16).

The Messianic hope: From mourning to rejoicingTisha B’Av (the 9th of Av) represents our historical mourning — the destruction of the Temples, repeated tragedies. But our faith doesn’t end in mourning. It transforms into hope.

The prophets promise that our fast days will become feast days (Esther 9:22; Psalm 30:11). What was meant for destruction becomes a catalyst for restoration.

Here are profound promises for restoration, how Heaven moves us from who we were to who Heaven sees us via the Messiah:

“Your sins, though they are like scarlet, will be as white as snow.”

Isaiah 1:18

“I will put my law within them and write it on their hearts.”

Jeremiah 31:33; see the full New Covenant prophecy at Jeremiah 31:31–34

“Nothing unclean will ever enter it, nor anyone who does what is detestable or false, but only those who are written in the Lamb’s book of life.”

Revelation 21:27

The continuous invitationThis isn’t just ancient history. It’s a continuous invitation to draw near, to be transformed, to allow God to dwell within us. From Joseph’s journey to the New Jerusalem, it’s always been about relationship.

We’re not just studying Scripture. We’re participating in an ongoing story of redemption.

Practical takeaway:

Trust beyond our understanding.
Submit to divine transformation.
Prepare your heart as a spiritual storehouse.
Embrace the continuous invitation to intimacy with God.

May we be a people who choose life, who trust deeply, and who allow God’s presence to reshape us completely.

View Details

Preparing to lead in a Spirit-led KingdomLeadership in the Kingdom of God demands more than charisma or competence — it requires humility, discernment, and Spirit-led wisdom. Today, we look to Scripture to understand how God raises up righteous leaders and what distinguishes them in times of crisis and spiritual decline.

Pharaoh’s search for a leaderIn Genesis 41, Pharaoh receives dreams from God warning of coming disaster. Though the dreams fit his religious worldview, he doesn’t grasp their full meaning. When the cupbearer recalls a Hebrew slave who had interpreted his dreams years earlier, Pharaoh seeks out Joseph, driven by desperation—and humility.

Joseph’s insight does not come from Egypt’s pantheon or the wisdom of Pharaoh’s magicians. His answers come from the Spirit of God. Once Joseph explains the meaning of the dreams, Pharaoh recognizes the need for a leader with divine insight to forestall disaster. He appoints Joseph as viceroy over Egypt.

So Pharaoh said to Joseph, “Since God has informed you of all this, there is no one so discerning and wise as you are…”

Genesis 41:39 NASB

This Pharaoh is later remembered as “the Pharaoh who knew Joseph.” In contrast, the Pharaoh of Exodus is remembered as the one “who did not know Joseph.”

Leadership that gathers, not scattersLater, in Isaiah 11, God rebukes Israel’s “shepherds”—leaders who scattered the sheep instead of gathering them (Isaiah 56:10–11). Just as Pharaoh recognized Joseph’s wisdom, godly leaders must also discern what is truly of God and act with integrity and courage.

In our Scripture readings today, we explore what makes a godly leader:

Actively and diligently pursuing righteous justice
Restoring what is broken, not out of tradition, but through discernment
Recognizing when to let go of the past and when to rebuild

Joseph and Yeshua: Spirit-anointed leadersIn Genesis 41:38–42:17, Joseph is a Spirit-filled leader, governing Egypt with divine wisdom. He is elevated to a position of power after years of humiliation — a pattern that mirrors Yeshua’s path.

Then Pharaoh took off his signet ring from his hand and put it on Joseph’s hand, and clothed him in garments of fine linen and put the gold necklace around his neck.

Genesis 41:42 NASB

Similarly, Yeshua taught with authority, not by quoting others, but by speaking directly from the Law (Matthew 5:17–18). At His baptism, Yeshua is anointed with the Spirit, fulfilling Isaiah’s prophecy of the Netzer Tzadiq — the Righteous Branch.

“The Spirit of the LORD will rest on Him, The spirit of wisdom and understanding, The spirit of counsel and strength, The spirit of knowledge and the fear of the LORD.”

Isaiah 11:2 NASB

Joseph’s story foreshadows the Messiah’s mission. Both were:

Humbled before exaltation
Given authority to save
Raised up by God, not men

Paul reflects on this in Philippians 2:3–11, urging aspiring leaders to follow the example of Messiah Yeshua, who humbled Himself even to death on a cross.

The ‘stump of Jesse’: Spiritual rebootIsaiah 11 begins with a striking image: a stump. The once-glorious house of David had fallen into spiritual and political decay—from David to Solomon, to Rehoboam, and beyond.

“Then a shoot will spring from the stem of Jesse, and a branch from his roots will bear fruit.”

Isaiah 11:1 NASB

God’s judgment on Judah wasn’t arbitrary. The priests and prophets had neglected their calling. They failed to uphold righteousness and justice. They relied on human reasoning instead of the fear of the Lord. As a result, God initiated a spiritual reboot through exile—cutting off the power to clear the system of corruption.

God’s instruments of justiceScripture often describes God’s justice using instruments of war—rods, swords, and arrows—not for destruction, but for correction.

• “By the breath of God they perish, and by the blast of His anger they come to an end.” — Job 4:9
• “He has made my mouth like a sharp sword…” — Isaiah 49:2
• “…out of His mouth came a sharp two-edged sword.” — Revelation 1:16

These metaphors emphasize that God’s Word is not passive—it brings clarity, correction, and restoration.

The Netzer Tzadiq: Righteousness personifiedThe Spirit will rest permanently on the Netzer Tzadiq — a righteous leader who will judge justly, defend the weak, and punish the wicked (Isaiah 11:4–5).

At His baptism, Yeshua received the Spirit, embodying this prophecy. He is not just a prophet but The Prophet (Luke 3:22).

Greatness reimaginedIn Luke 9:46–48, the disciples argue over who is greatest. Yeshua redefines greatness by placing a child before them:

“Whoever receives this child in My name receives Me, and whoever receives Me receives Him who sent Me; for the one who is least among all of you, this is the one who is great.”

Luke 9:48 NASB

True leadership begins with humility. It requires returning to the basics, especially when we think we’ve outgrown them.

Defending the vulnerableThe Psalms and Prophets repeatedly emphasize God’s concern for the vulnerable:

Defend the weak and the fatherless; uphold the cause of the poor and the oppressed.

Psalm 82:3 NASB

Do justice and righteousness… do not oppress the alien, the orphan, or the widow.

Jeremiah 22:3–5 NASB

There is ongoing debate about whether the Elohim in Psalm 82 refers to divine beings or human judges. The ancient view holds that they are judges entrusted with divine authority — individuals who must walk in humility, knowing the power they wield is not their own.

Spoiler alert: Judah and Israel’s leaders failed. They ignored the Torah’s commands, withheld justice, and neglected the land’s Sabbath. As a result, God rebooted the system — 70 years of exile followed by restoration.

Entering the Kingdom with humilityMatthew 18:1–5 reminds us that entering the Kingdom requires childlike humility, in contrast with leaders who exploit the weak.

“Woe to those who enact evil statutes and to those who constantly record unjust decisions…”

Isaiah 10:1 NASB

Yeshua fulfilled the prophetic call by welcoming sinners and outcasts, offering hope and restoration.

Both the Pharisees and the scribes began to grumble, saying, “This man receives sinners and eats with them.”

Luke 15:2 NASB

What does this mean for us?We are called to follow the pattern of Joseph and Yeshua — to lead with the Spirit, act with justice, and walk humbly with our God. Here are three strategies:

Seek Spirit-led wisdom

“When He, the Spirit of truth, comes, He will guide you into all the truth…”

John 16:13 NASB95

Pursue righteous justice

Pure and undefiled religion… is this: to visit orphans and widows in their distress.

James 1:27 NASB95

Hope in restorationIsaiah’s vision, fulfilled in Yeshua, invites us to trust in the promise of peace and unity — whether in the Messianic era, the Yom Shekulo Shabbat, or the Millennial Reign.

“There shall come the root of Jesse, and He who arises to rule over the Gentiles, in Him shall the Gentiles hope.”

Romans 15:12 NASB95, citing Isaiah 11:10

Final thoughtsA Spirit-led leader is not defined by power, prestige, or public approval—but by their alignment with God’s heart. May we learn from Joseph, listen to Isaiah, and follow the example of Yeshua, the Righteous Branch, who leads with justice, mercy, and truth.

Summary: Tammy. Voices: ElevenLabs.io

View Details

7 takeaways from this study

1. Divine communication transcends cultural barriers: God can speak to people using their own cultural and theological symbols, demonstrating His ability to meet individuals exactly where they are spiritually, without requiring them to first understand biblical language.

2. Prophetic interpretation requires spiritual insight: True prophetic understanding goes beyond merely describing events; it provides context, direction, and actionable guidance. Joseph’s interpretation wasn’t just about explaining dreams, but revealing God’s strategic plan for survival.

3. Faith survives through persistent trust: Joseph’s remarkable faith remained unbroken through years of slavery, imprisonment, and apparent abandonment. His unwavering trust in God positioned him for unexpected elevation and purpose.

4. God controls spiritual perception: The study reveals God’s sovereignty in opening and closing spiritual understanding. He can blind wise men and illuminate unlikely messengers, demonstrating that wisdom isn’t about human credentials but divine selection.

5. Symbolic numbers have deeper meaning: The discussion around 144,000 suggests biblical numbers often represent completeness or inclusivity, not literal counting. This approach encourages looking beyond surface-level interpretations.

6. Demonic influences exist but don’t determine outcomes: While acknowledging potential spiritual warfare, the study emphasizes that God remains ultimately in control, using even challenging circumstances to reveal truth and guide His people.

7. Leadership requires spiritual sensitivity: Leaders are uniquely positioned to receive and implement divine guidance. God often communicates directly with those who have the authority to enact broader changes.

God communicates not just through neat, tidy spiritual channels, but sometimes through the messy, complex landscape of human experience — even peoples who don’t know Him. Our story centers on Joseph, a young Hebrew slave who becomes the unlikely interpreter of Pharaoh’s world-changing dreams.

Genesis 41:1-8: Universal language of dreamsDreams have always fascinated humanity. In our tradition, we understand that dreams can be more than random neural firings – they can be divine communication. When Pharaoh experiences two interconnected dreams about cows and grain, something extraordinary happens. These aren’t just random visions; they’re a sophisticated spiritual message encoded in symbols familiar to an Egyptian ruler.

God’s message to Pharaoh was so important that He used symbols Pharaoh would understand as a worshiper and participant in Egyptian religion. God spoke to Pharaoh where he was and did not wait for Pharaoh to reach out to Him. God addressed Pharaoh as a child — but the truth is, we are all children.

Understanding Egyptian symbolismHere’s where it gets fascinating. God doesn’t just ignore Pharaoh’s pagan worldview; He speaks directly through it.

In the first dream, Pharaoh sees himself standing by the Nile River. The Egyptian pharaohs were considered descendants of both their earthly parents and the god Ra, the sun god. As the son of Ra, Pharaoh’s duty was to maintain cosmic order and ensure the Nile did not run dry. If the Nile ran dry or overflowed, Pharaoh’s spirit would not ascend to the home of the gods.

The seven fat cows and seven lean cows, the robust grain and withered stalks. These aren’t just agricultural symbols. They’re a complex theological dialogue happening in a language Pharaoh understands.

In Egyptian mythology, cows represented divine maternal energy. The sun god Ra was symbolically birthed and sustained through bovine imagery. By using these symbols, God was essentially saying, “I’m speaking to you in a way you can comprehend.” However, the dream gave Pharaoh no instruction on how to prevent disaster.

When Pharaoh woke, he was terrified. He assumed these visions came from his gods, so he turned to his wise men for understanding. But he couldn’t arrest or fight the gods—what was he supposed to do? The wise men and magicians, experts in Egyptian theology, had no answers.

Genesis 41:14-16: Joseph’s improbable roleOnly after the smartest men in Egypt failed did the cupbearer speak up, telling Pharaoh about Joseph. Though nervous to remind Pharaoh of their history, he overcame his fear.

A prophet’s job is not to make money or give lottery numbers, but to reveal God’s will. God gave this dream to Pharaoh, the ruler, because Pharaoh had the power to save the people.

Pharaoh, out of desperation, consulted a prisoner — something unthinkable in normal circumstances.

Imagine the scene: A Hebrew slave, previously imprisoned, standing before the most powerful ruler in the known world. Joseph doesn’t boast or self-promote. Instead, he immediately deflects potential glory: “It is not in me; God will give Pharaoh a favorable answer” (Genesis 41:16).

This is the essence of true prophetic ministry — complete transparency about the source of wisdom. Joseph understands he’s merely a conduit, not the source of revelation.

Spiritual warfare and divine strategyWhat’s remarkable is how God strategically blinds the existing power structures. Pharaoh’s חֲכָמִים khakhamim (wise men) cannot interpret the dreams. They’re spiritually paralyzed, unable to penetrate the divine message. This isn’t coincidence – it’s strategic spiritual intervention.

God decides whose eyes are opened. There’s no record of God giving Joseph a vision, but God opened Joseph’s understanding as Pharaoh recalled his dreams.

Messianic perspective: God’s redemptive designFrom a Messianic perspective, this narrative isn’t just historical. It’s prophetic. Joseph becomes a type of משיח Mashiach (Messiah), a suffering servant who is unexpectedly elevated to save his people. His journey from pit to palace mirrors the larger redemptive narrative.

Consider these parallels between Yosef and Yeshua:

Both rejected by his brothers
Both suffered unjustly
Both elevated unexpectedly
Both became a savior for many

Faith in the wildernessJoseph’s faith is perhaps the most stunning element of this story. Abandoned, enslaved, imprisoned — yet he never loses trust in הקדוש ברוך הוא HaQadosh Baruch Hu (the Holy One, Blessed be He).

Most would have become bitter. Joseph becomes better.

Divine communicationGod’s approach here is profound. He doesn’t demand Pharaoh understand Hebrew theology. Instead, He speaks through Pharaoh’s existing theological framework. This reveals a God who is infinitely more nuanced and compassionate than we often imagine.

7-year prophecy: Strategic revelationJoseph’s interpretation isn’t just about predicting agricultural cycles. It’s about demonstrating divine sovereignty. Seven years of abundance, seven years of famine — a perfect prophetic symmetry that reveals God’s comprehensive planning.

Spiritual discernment in a pagan worldFor those of us walking a Messianic path, this narrative offers crucial insights. We’re called to be spiritually discerning, yet compassionate. To understand that God speaks in multiple languages, through multiple channels.

The broader prophetic landscapeThis story connects to larger biblical themes of redemption, unexpected elevation, and divine providence. It’s a microcosm of how God works – using the most unlikely vessels to accomplish His purposes.

What all this means for us today* Trust transcends circumstances. * Spiritual gifts emerge in unexpected moments. * Humility is the pathway to true elevation. * God’s plans are always bigger than our current understanding.

The prophetic invitationIn our current global landscape, where spiritual confusion seems rampant, Joseph’s model is more relevant than ever. We’re called to be clear conduits of divine wisdom, not defensive religious practitioners.

Joseph’s story isn’t just history; it’s an invitation. An invitation to trust, to remain faithful in difficult seasons, to believe that God is always working, even when we can’t see the full picture.

As it says in Jeremiah 29:11: “For I know the plans I have for you,” declares the LORD, “plans to prosper you and not to harm you, plans to give you hope and a future.”

For those walking through their own “pit to palace” journeys, trust that the same God who guided Joseph guides you still.

Summary: Tammy and staff

View Details

7 takeaways from this study

1. Divine faithfulness transcends human limitations: God’s covenant promises extend far beyond cultural, geographical, or historical boundaries. The narrative of Yosef demonstrates that divine purpose can transform seemingly hopeless situations into redemptive opportunities, showing that no pit is too deep for God’s restoration.

2. Suffering is not the end, but a pathway to exaltation: The life of Yosef reveals a spiritual principle: faithful endurance through unjust suffering leads to unexpected elevation. This pattern, mirroring the Messiah’s journey, teaches that temporary setbacks are not permanent defeats when one maintains spiritual integrity.

3. Prophetic insight emerges in unexpected places: True spiritual understanding (like Yosef’s dream interpretations) often comes not from position or privilege, but from humble dependence on God. The ability to discern divine messages requires a heart postured in humility and trust.

4. God’s justice operates on a comprehensive, multilayered scale: The prophetic passages in Amos demonstrate that divine justice isn’t limited to individual actions but encompasses entire national and cultural systems. Every action, no matter how small, is noticed and ultimately accountable to heaven.

5. Redemption is a collaborative divine-human process: The Beatitudes and Yosef’s story illustrate that spiritual transformation requires both divine initiative and human cooperation. We’re not passive recipients but active participants in God’s redemptive mission.

6. Covenant promises are consistently progressive: From Eden to Abraham, from Yosef to Yeshua, God’s promises continuously expand, revealing a plan that moves from particular (Israel) to universal (all nations), demonstrating an ever-widening circle of redemptive love.

7. Spiritual resilience is cultivated through trials: Maintaining faith during challenging circumstances is not just admirable but transformative. Yosef’s ability to trust God in prison, to resist bitterness, and to ultimately bring blessing demonstrates that our response to suffering matters more than the suffering itself.

This study follows the threads of covenant faithfulness through. Our journey through Genesis, Amos and Matthew will reveal how Heaven’s love transcends human limitations, lifting the humble and bringing justice to the oppressed.

The righteous remnant often suffers, but in the end, they are ultimately lifted up by God. The people of the earth are participants, not bystanders, in the lead up to the Day of the Lord. On the Day of the Lord, nations and people are judged for violating God’s standards. Those who walk in humility and righteousness participate in God’s redemptive mission, while those who walk in selfishness and iniquity will face God’s judgment.

The Suffering Servant: Yosef’s prophetic prototypeLet’s start with Yosef (Joseph), a remarkable figure who embodies the concept of Messiah Ben Yosef (Messiah, Son of Joseph) — the suffering servant archetype. Thrown into a pit by his brothers, falsely accused, and imprisoned, Yosef represents the ultimate picture of undeserved suffering and ultimate redemption.

In Genesis 40, we find Yosef in prison, interpreting dreams with a profound statement: “Do not interpretations belong to God?” (Genesis 40:8). This isn’t just a casual remark — it’s a declaration of divine connection. Even in the depths of his circumstances, Yosef maintains an unwavering trust in Adonai.

Yosef suffers unjustly in prison, yet remains faithful, foreshadowing the Messiah (Yeshua) who also suffered despite innocence. He did not beg for his life.

The Hebrew word נָשָׂא nasa, meaning “to lift up,” becomes crucial here. It’s not just a physical lifting, but a spiritual elevation. Yosef will be lifted from the pit to the palace, a prophetic shadow of the Messiah’s journey.

Covenant faithfulness: Beyond bordersOur study reveals a stunning truth: God’s covenant isn’t limited by human boundaries. From the Garden of Eden through Abraham and his descendants, we see a progressive unfolding of a promise that extends to all nations. The Hebrew concept of חֶסֶד khesed — loyal love that goes beyond mere obligation – shines through.

Amos provides a powerful perspective on divine justice. The prophet declares God’s judgment on nations, showing that no one escapes divine accountability (Amos 1:3-2:6). God does not play favorites, as He, through Amos rebukes the descendants of Israel for forsaking their covenant responsibilities. Yet, within this judgment, we see a remarkable thread of mercy.

Amos tells us that God sees and honors faithful suffering, ultimately using it for His redemptive purposes. God has taken note of everything, both great and small.

Even though God was known as the God of Israel, He also made His power evident in Egypt, in Babylon, in Syria and Nineveh. You can’t escape His jurisdiction.

The Beatitudes: A blueprint for spiritual resilienceIn Matthew 5:1–12, Yeshua (Jesus) delivers the Beatitudes, a revolutionary manifesto of spiritual transformation. The Greek word μακάριος makarios, often translated as “blessed,” more accurately means “supremely fortunate” or “truly happy.”

Consider these profound declarations:

“Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Matthew 5:3)
“Blessed are those who mourn, for they shall be comforted” (Matthew 5:4)
“Blessed are the meek, for they shall inherit the earth” (Matthew 5:5)

These aren’t just nice sentiments — they’re a radical reframing of spiritual success. Success isn’t about power or wealth, but about spiritual alignment with God’s heart.

Prophetic parallels: Seeing the Messiah in YosefYosef’s life becomes a profound type (prophetic foreshadowing) of the Messiah. Falsely accused, suffering unjustly, yet maintaining integrity – sound familiar? It’s a direct parallel to Yeshua’s journey.

The dream interpretations in Genesis 40 become a metaphor for spiritual insight. Just as Yosef could interpret dreams, the Messiah brings divine understanding to human confusion.

Salt and light: The Calling of the fedeemedYeshua concludes this section with a powerful metaphor: “You are the salt of the earth… You are the light of the world” (Matthew 5:13-14). In the ancient world, salt was a preservative and purifying agent. Light represents revelation and hope.

This isn’t just a nice suggestion — it’s a calling. We’re invited to be agents of preservation and revelation in a broken world.

Matthew 5 calls disciples to live out their calling as the “salt of the earth” and the “light of the world,” echoing Israel’s original role (Isaiah 49:6).

‘He says, “It is too small a thing that You should be My Servant to raise up the tribes of Jacob and to restore the preserved ones of Israel; I will also make You a light to the nations so that My salvation may reach to the end of the earth.”’ (Isaiah 49:6, NASB 1995)

After the Babylonian exile, many returned to Israel, but most remained. This is why we have a Babylonian Talmud. God always preserves a remnant who follow where He tells them to go, while the majority stay where they choose to remain.

Prophetic Authority in the Prison: Yosef as God’s Voice in CaptivitySee Yosef (Joseph) as a messiah-type figure, rejected by his brothers yet destined to lift many.

The Hebrew words נָשָׂא (nasa) and רוּם (rum) both mean “to lift up,” while the covenant terms חֶסֶד (khesed)—“kindness”—and זָכַר (zakhar)—“remember”—are also central to Yosef’s story.

“So Joseph was imprisoned… where the king’s prisoners were confined.” (Genesis 40:3, NASB)

At this point, Yosef has been brought low a second time. Yet he returns to his destiny, not only as “the dreamer” (Genesis 37:19), but also as an interpreter of dreams.

Many commentators throughout the centuries have noted that the presence of the cupbearer (wine) and the baker (bread), who came to Yosef with their dreams, echoes the themes of Passover. The three days between the dreams and their fulfillment further echo Passover and, more importantly, foreshadow the Messiah.

“He will revive us after two days; He will raise us up on the third day,
That we may live before Him.” (Hosea 6:2, NASB 1995)

Hosea was speaking to a people in exile. As a prophet, his mission was to rescue his unfaithful wife—a living parable of God’s longing to bring Israel back. Even when the world writes us off, God does not. His love covers a multitude of sins.

God not only loved the people of Israel, but also the people of the nations, who were ignorant of their sin. Yeshua said, “Forgive them, for they do not know what they are doing.”

“And the LORD appointed a great fish to swallow Jonah, and Jonah was in the stomach of the fish three days and three nights.” (Jonah 1:17, NASB 1995)

Another example of three days appears in the story of Esther, who fasted and prayed for three days before approaching the king. She bravely declared, “If I perish, I perish.”

In Genesis 40:8, Yosef said, “Do not interpretations belong to God? Please tell [your dream] to me.” This demonstrates Yosef exercising prophetic authority—evidence that God spoke to Yosef, and Yosef spoke with God. He continues in this prophetic role during his first audience with Pharaoh.

Not all ‘lifting up’ in Scripture is the sameThe Hebrew word רוּם room/rum, can be translated “lift up” but more accurately means “to exalt.” That becomes profound in the key verse Psalm 3:3. God is the one who lifts up the humble. As it says in 1Peter 5:6, “Humble yourselves under the mighty hand of God, that He may exalt you in due time.”

Walking in covenant faithfulnessSo what does this mean for us today? Three key principles:

Trust during suffering
Maintain integrity when no one is watching
Believe in God’s ultimate redemptive plan

The unbroken promiseOur journey through these texts reveals an unbroken promise. From Yosef’s pit to the Messiah’s cross, from Amos’s prophetic warnings to the Beatitudes’ hope — we see a consistent narrative of God’s faithful love.

The Hebrew word זָכַר zachar, meaning “to remember,” becomes powerful. God remembers His promises, even when humans forget.

As Messianic believers, we stand in a unique position. We see the continuity of God’s plan — how the Hebrew Scriptures point to Yeshua, how the promises made to Israel extend to all nations, how suffering can be transformed into redemption.

Our calling? To be living letters, walking out this covenant faithfulness in our daily lives.

View Details

7 takeaways from this study

1. God’s Presence transforms circumstances: Even in prison or difficult situations, divine presence can turn challenges into opportunities for growth and leadership, as demonstrated by Joseph’s experience.

2. Righteous suffering has purpose: Suffering isn’t random, but can be a pathway to greater spiritual understanding and redemption, foreshadowing the Messiah’s ultimate sacrificial work.

3. Heart matters more than actions: Performing religious rituals without a transformed heart is meaningless. True righteousness comes from internal alignment with God’s purposes.

4. God is always with those called by His name: The consistent biblical theme is God’s commitment to dwelling among His people, from the Tabernacle to Yeshua, promising never to abandon His faithful followers.

5. Intercession is powerful: Like Joseph’s, Moses’ and the Suffering Servant’s interceding for others, believers are called to stand in the gap, praying and advocating for those around them.

6. Revamped old accusations against messianic prophecy fulfilled in Yeshua still fall flat: Isaiah 53 has long been understood as messianic, revealing God’s redemptive plan across generations, centuries and eons.

7. Trust sustains through trials: Maintaining faith and trust in God’s character, even when circumstances seem dire, is the key to spiritual resilience.

Genesis 39, Isaiah 52–53 and Acts 16 are a tapestry of divine intervention that reveals how God’s presence transforms human experience. These passages aren’t just historical accounts; they’re living testimonies of faith, redemption, and the unbreakable covenant between the Almighty and His people.

When we look at Joseph’s story (Genesis 39), we’re not just seeing a narrative about a young man’s trials, but a powerful metaphor for spiritual covering. His “coat of many colors” represents more than the garment his father, Israel, put on him out of love and his brothers stripped off him out of disgust and as a ruse against their father to mask their plot to get rid of him (Genesis 37). That coat and the recognizable garment of Yosef left behind as he fled Potiphar’s wife’s advances symbolizes the presence of Adonai (“our Lord,” YHWH) throughout his life.

Yosef’s response to temptation is remarkable: “How could I do this great evil and sin against God?” (Genesis 39:9). Notice he doesn’t say “sin against Potiphar” or “sin against his wife” but directly against Elohim (God). This reveals a profound spiritual awareness that transcends human relationships.

The Suffering Servant: Prophetic glimpses of divine presence and redemptionIsaiah 52–53 introduces us to the “suffering servant” prophecy — a text so rich with messianic implications that it has challenged and inspired sages and scholars for centuries. The passage declares, “He was despised and forsaken of men, a man of sorrows and acquainted with grief” (Isaiah 53:3).

In a targum (Aramaic interpretive translation from first couple of centuries A.D.), this passage is explicitly messianic. Listen to this powerful homiletic rendering of Isaiah 52:13: “Behold, my servant Messiah shall prosper. He shall be high and increase and be exceedingly strong….” Now, the rest of the passage from Targum Jonathan varies widely from the Hebrew original, including what seem to be anti-Yeshua polemics, but it’s clear that the understanding of the period was that this servant was the Messiah and not Israel proper, as later and modern anti-missionaries have asserted.

Isaiah 53 isn’t included in the haftarah (parallel readings) in the one-year Torah cycle. But it was included in the three-year Torah cycle because of the passage was seen to connected to the suffering of Yosef and was considered to be a prophecy of the Messiah.1

Here are some of the connections that have been seen between Yosef and the Suffering Servant prophecy:

| Theme | Yosef (Genesis 39) | Suffering Servant (Isaiah 52–53) | | --- | --- | --- | | Righteous yet rejected | Yosef resists temptation, yet is falsely accused and imprisoned | The Servant is innocent, yet despised and rejected by others | | Unjust suffering | Endures false accusations and punishment | Bears pain and affliction undeservedly | | God’s presence amid suffering | “The LORD was with Yosef” (Gen. 39:2, 21, 23) | “The will of the LORD will prosper in His hand” (Isa. 53:10) | | No protest or defense | Yosef remains silent in the face of false charges | “He opened not His mouth…” (Isa. 53:7) | | Humiliation and exaltation | Yosef goes from slave to ruler of Egypt | The Servant is exalted after suffering (Isa. 52:13; 53:12) | | Instrument of salvation | Yosef later saves many lives from famine (Gen. 50:20) | The Servant bears sin to justify many (Isa. 53:11) | | Viewed as guilty by others | Potiphar believes his wife’s false report | “We esteemed Him stricken by God” (Isa. 53:4) | | Suffers on behalf of others | Suffers due to others’ actions (Potiphar’s wife, brothers) | Bears the iniquity of others (Isa. 53:5–6) | | Foreshadowing Messiah | Yosef is a “type” of Messiah—righteous, rejected, exalted | The Servant is seen as a prophetic portrait of Yeshua the Messiah |

Here is an earlier study that considers the connections between Yosef and Yeshua.

Spiritual breakout and breakthroughActs 16:16–40 provides another perspective on divine presence. Apostles Paul and Silas, after being falsely accused and imprisoned, respond with an extraordinary act of trust and worship — praying and singing hymns at midnight (Acts 16:25). Imagine being beaten, chained, and yet choosing to praise!

Their spiritual breakthrough came not through resistance, but through radical trust. The ground shook, prison doors opened, and the jailer’s entire household was transformed (Acts 16:26–34).

What it means to have ‘God with us’The Hebrew name Immanuel/Emmanuel (אֱמָנוּאֵל) in Isaiah 7:6 literally means “God with us.” This isn’t just a theological concept — it’s a lived reality. From the Mishkan (Tabernacle) to Yeshua (Jesus), God’s consistent desire has been to dwell among His people.

Here’s what happens when Heaven dwells not only among but also within:

1. Righteousness is heart-centered: True righteousness isn’t about perfect performance, but about heart alignment. King David’s response to Nathan’s rebuke (2Samuel 12) demonstrates this — immediate repentance and transformation (inspiring Psalm 51).

2. Suffering has redemptive purpose: Our trials aren’t punishments, but opportunities for spiritual growth. Joseph’s journey from slavery to leadership illustrates this perfectly.

3. Trust transcends circumstances: Whether in Potiphar’s house, prison, or facing false accusations, Joseph’s trust remained unshaken. His famous declaration, “The Lord was with Joseph” (Genesis 39:2), becomes a powerful testimony.

How do we live out these principles today?* Cultivate a heart of worship in all circumstances. * See challenges as opportunities for spiritual growth. * Maintain radical trust in God’s presence. * Understand that righteousness is a heart condition, not a performance metric.

Immanu El isn’t just a name. It’s a promise. God is with us, not occasionally, not conditionally, but eternally.

“I will ask the Father, and He will give you another Helper that He may be with you forever — the Spirit of truth.”

John 14:16–17

1 Jacob Mann, The Bible as Read and Preached in the Old Synagogue, Vol. 1, New York: Ktav Publishing House Inc., 1971, 298 [via Anna’s Archive].
Aaron Marsh, The Sequential Triennial Cycle: A History and Guide to its Modern Use, submitted for the degree of Master of the Arts, The Academy for Jewish Religion, Yonkers, N.Y., spring 2015.

View Details

7 takeaways from this study

1. Spiritual journey matters: Your life’s trajectory can be either upward (towards God) or downward (away from God), and the choice is critical.

2. Redemption is possible: No matter how far you’ve fallen, God can restore and use you for His greater purpose, as demonstrated through Judah’s transformation.

3. Context is key: Avoid eisegesis (reading into Scripture) and practice exegesis (drawing meaning out of Scripture) by understanding the broader narrative.

4. Humility leads to growth: Acknowledging mistakes and turning back to God (teshuva) is essential for spiritual development.

5. Legacy transcends personal failures: God’s plans can be fulfilled even through imperfect individuals, as seen in the Messianic lineage.

6. Spiritual relationships matter: Be cautious about relationships that can pull you away from your spiritual foundation.

7. Maturity means choosing righteousness: Recognize youthful impulses and consciously choose to pursue a path of spiritual elevation and integrity.

We’re diving into one of the most challenging passages in Scripture — Genesis 38. At first glance, this chapter might seem like an uncomfortable detour in the Joseph narrative, but I promise you, it’s a profound exploration of spiritual geography, redemption, and God’s incredible ability to work through our most broken moments.

Spiritual geometry: Going up vs. going downIn Hebrew, we have two critical spiritual concepts: עֲלִיָּה aliyah (“to go up”) and יָרַד yarad (“to go down”). These aren’t just geographical terms; they’re spiritual metaphors that describe our relationship with the Divine. When Scripture talks about “going up to the house of the Lord” (Psalm 122:1), it’s not just about physical elevation, but spiritual ascension.

Think about Jacob’s ladder (Genesis 28:12) — a powerful image of connection between heaven and earth. The messengers of God ascending and descending represent our spiritual journey. The Messiah Yeshua Himself references this, saying He is the ultimate ladder, the connection between humanity and God (John 1:51).

Judah’s descent: A Spiritual warningIn Genesis 38:1, we read that “Judah went down (yarad) from his brothers.” This isn’t just a geographical movement; it’s a spiritual descent. Judah, one of the pivotal figures in Israel’s history, deliberately separates himself from his family’s spiritual legacy.

Let me be clear — this chapter is disturbing. It involves complex family dynamics, sexual impropriety and cultural practices that make us uncomfortable. But that’s precisely why it’s in Scripture. God doesn’t sanitize human experience; He reveals it.

Messy reality of redemptionTamar’s story is revolutionary. In a culture where women were vulnerable, she takes extraordinary steps to preserve her family’s lineage. When Judah admits, “She is more righteous than I” (Genesis 38:26), it’s a profound moment of spiritual awakening.

This isn’t just a story about individual characters; it’s about God’s redemptive plan. Despite human failings, the Messianic lineage continues. Perez, born from this complicated encounter, becomes an ancestor of King David and ultimately, the Messiah.

Spiritual gravity: Pull of flesh vs. SpiritThe apostle Yochanan (John) writes about the “lust of the flesh, lust of the eyes” (1John 2:16). This isn’t just about sexual temptation; it’s about our constant spiritual battle between descending into human impulses and ascending towards divine purpose.

Think of it like “spiritual gravity.” Just as physical gravity pulls us downward, spiritual forces constantly try to drag us away from our higher calling. The question is: Will we resist?

Lessons in spiritual maturityApostle Paul’s advice to Timothy is profound: “Flee youthful lusts and pursue righteousness” (2Timothy 2:22). Spiritual maturity isn’t about perfection; it’s about direction. Are we consistently choosing the upward path?

Judah’s journey demonstrates this. Initially, he descends – separating from his family, making poor choices. But ultimately, he demonstrates true תְּשׁוּבָה teshuvah (repentance, returning), acknowledging his mistakes and choosing a different path.

Unexpected redemptionFrom a Messianic perspective, this passage is a microcosm of God’s redemptive plan. The Messiah doesn’t emerge from a perfect lineage but through deeply flawed human beings who choose, moment by moment, to turn back to God.

Remember, in Matthew’s genealogy (Matthew 1:3), Tamar is specifically mentioned. In a culture that often marginalized women, she becomes a crucial link in the Messianic chain.

Putting it into action1. Recognize spiritual direction: Are you moving up (aliyah) or down (yarad)?
2. Embrace genuine repentance: Teshuvah isn’t just feeling sorry; it’s fundamentally changing direction.
3. Trust God’s redemptive power: Your mistakes don’t disqualify you from God’s purpose.

The upward callYeshua said, “I am the way, the truth, and the life” (John 14:6). He is our ultimate Aliyah — the One Who bridges our human brokenness with divine restoration.

Genesis 38 isn’t just an ancient story. It’s a living testament that God’s redemptive plan is bigger than our failures, more profound than our mistakes, and infinitely more gracious than we can imagine.

May we continually choose the upward path.

View Details

7 takeaways from this study

1. God’s love is based on character, not perfection. Heaven says, “This is my Son, whom I love” (Matthew 3:17). God values self-discipline, honesty and willingness to follow through, even when difficult.

2. God works through imperfect people. Heaven works for good in all circumstances (Romans 8:28). Individual flaws don’t disqualify someone from God’s purposes

3. Truth-telling can be dangerous but necessary. False witnesses will not go unpunished (Proverbs 19:5). Prophetic figures like (Yosef) Joseph and Yermiyahu (Jeremiah) faced persecution for speaking truth, so how much more would Messiah Yeshua (Christ Jesus).

4. Lies eventually have consequences. People “reap” what they “sow” (Galatians 6:7). Deception might seem momentarily successful but will ultimately be exposed.

5. Family dynamics reveal spiritual lessons. Ya’akov (Jacob) showed favoritism toward Yosef (Genesis 37:3-4). There are deeper spiritual principles at work with selection and purpose than just familial squabbles.

6. Divine intervention often occurs in unexpected ways. The mysterious man guiding Yosef when he was wandering (Genesis 37:15-17) shows how Heaven orchestrates events, even through seemingly random encounters.

7. Persistent obedience matters more than immediate success. The ultimate representation of Heaven (Yeshua) learned obedience through suffering (Hebrews 5:8). Character development happens through challenging experiences.

More than just a favorite sonLet me tell you something that might challenge everything you think you know about God’s love. When we hear “God’s favorite,” most of us imagine some magical, arbitrary selection process. But what if divine selection is far more nuanced, far more intentional than we’ve ever understood?

I want to take you on a journey through three remarkable lives: Yosef (Joseph), Yirmiyahu (Jeremiah), and Yeshua (Jesus). These aren’t just biblical characters. They’re profound examples of how God chooses individuals not by bloodline or random preference, but by character.

Cultural context: From nomads to settlersFirst, let’s understand the backdrop. Our patriarchs weren’t just wandering shepherds. They were transitioning from a nomadic lifestyle to a settled civilization. Think about that transformation (Genesis 37:1). It’s not just a geographical shift, but a profound cultural evolution.

Abraham and Yitzkhak (Isaac) were sojourners — always moving, always temporary. But Ya’akov (Jacob)? He’s settling. And with settlement comes complexity — rules, relationships, expectations. Suddenly, you can’t just solve problems by moving your tent. You have to navigate human dynamics.

Favoritism: Not what you thinkNow, let’s talk about something uncomfortable: favoritism. Ya’akov loved Yosef more than his other sons. Modern parenting books would crucify him, right? But here’s the twist: This wasn’t just emotional caprice.

In their culture, “loving more” wasn’t about emotional exclusivity. It was about relationship, compatibility, potential. Remember how Rivka (Rebecca) loved Ya’akov more than Esav (Esau)? Not because she hated Esav, but because Ya’akov’s character resonated with her values.

God does the same thing. When He says, “Ya’akov I loved, Esav I hated” (Malachi 1:2-3), He’s not talking about emotional rejection. He’s talking about character alignment.

Prophetic dreams: More than just storytellingLet’s dive into Yosef’s dreams (Genesis 37:5-11). Imagine being 17 and telling your already-resentful brothers, “I had a dream where you’ll all bow to me!” Sounds like a recipe for disaster, right?

But these weren’t just teenage boasts. These were prophetic revelations (חָוָה chavah, “to reveal”). Yosef wasn’t being arrogant; he was being obedient to a divine communication.

Messianic pattern: Suffering and elevationHere’s where it gets profound. Yosef, Yirmiyahu and Yeshua share an extraordinary pattern: truth-telling leads to persecution, but ultimately to elevation.

Yosef tells his dreams and gets thrown in a pit. Yirmiyahu prophesies uncomfortable truths and gets thrown in a cesspool. Yeshua speaks divine truth and gets crucified. But each time — vindication follows.

This isn’t coincidence. This is divine orchestration.

Character over comfort: The divine metricWhat makes God “love” someone? It’s not about being perfect. It’s about being faithful. Self-disciplined. Willing to walk a difficult path with integrity.

When God declares about Yeshua, “This is my Son, whom I love” (Matthew 3:17), He’s not just making a cosmic statement. He’s highlighting a character trait: complete obedience, even when it means personal destruction.

The spiritual algebra of sufferingHere’s a radical thought: God’s love doesn’t mean avoiding suffering. It often means walking through it with purpose.

Yosef could have run from his brothers. Yirmiyahu could have stayed silent. Yeshua could have avoided the cross. But their character — their commitment to truth — was stronger than self-preservation.

Lies have consequences: The spiritual ledgerOur actions have spiritual consequences. The brothers who sold Yosef? They were eventually confronted by their own deception. The Sanhedrin who plotted against Yeshua? Their entire system was dismantled within a generation.

God keeps perfect accounts. Not as punishment, but as correction.

What this means for youSo what does this mean in your life? Stop asking, “Does God love me?” Start asking, “Am I aligning my character with divine purpose?”

True spiritual maturity isn’t about miraculous experiences. It’s about consistent, humble obedience.

Heaven’s invitationGod is inviting you into a relationship defined not by perfection, but by pursuit. By willingness. By saying, “Here I am” — just like Yosef, Yirmiyahu and Yeshua.

Your bloodline doesn’t define you. Your character does.

Key scriptures to meditate on:

Hebrews 5:8: Learning obedience through suffering
Proverbs 19:5: Consequences of false witness
Romans 8:28: God works all things for good)

View Details

7 takeaways from this study

1. Identity transformation (Genesis 35:10): God renames Jacob to Israel, symbolizing a complete character and destiny change, showing how God can redefine our identity beyond our past mistakes.

2. Divine calling (Isaiah 43:1): God personally calls His people by name, declaring “You are mine,” emphasizing individual significance in His redemptive plan.

3. Rest in God’s presence (Matthew 11:28-30): Messiah Yeshua offers true spiritual rest, inviting believers to take His “easy yoke” and find peace beyond worldly striving.

4. Covenant faithfulness (Genesis 12:1-3): God’s covenant with Abraham to bless all nations through him continues through generations, demonstrating His unchanging commitment across time. That blessing is Messiah.

5. Reputation of holiness (Exodus 31:13): Being “called by God’s name” means representing His character. Believers serve as ambassadors of His kingdom.

6. Spiritual submission (Matthew 11:25): True wisdom comes from childlike humility, not intellectual pride, allowing God to reveal His mysteries.

7. Redemptive separation (Genesis 35:9-36:43): God strategically separates His chosen people, guiding them toward their divine purpose despite surrounding cultural influences.

Have you ever wondered who you’re truly meant to be? God continually calls His people into a profound transformation. Today, I want to share a journey that’s not just ancient history, but a living, breathing invitation to each of us right now.

Our study today weaves through three powerful passages: Genesis 35:9-36:43; Isaiah 43:1-7; and Matthew 11:25-30. It’s a stunning tapestry of divine identity, covenant and purpose.

A name is more than just words or pronunciationsIn Hebrew, a name isn’t just a label. it’s a destiny. Take Yaakov (Jacob), whose very name meant “heel” or colloquially, “deceiver” (Genesis 25:26). But God saw beyond his manipulative beginnings. When God renamed him Yisrael (Israel), He was declaring a complete transformation.

The Hebrew word shem (name) encompasses character, reputation, and essence. When God renames someone, He’s essentially saying, “I see who you’re truly meant to be, not who you’ve been.”

Covenant calling: Heaven’s persistent invitationOur covenant with God isn’t a one-time transaction. it’s a continual dialogue. Remember God’s promise to Abraham (Genesis 12:1-3) that through his descendants, all nations would be blessed? That promise — Messiah — continues through every generation, including ours.

In Isaiah 43:1, we hear the most profound declaration: “I have called you by name. You are mine.” Imagine: in the midst of potential exile, destruction, and despair, God is saying, “You belong to me.”

The yoke of transformation: Messiah’s gentle leadershipIn Matthew 11:28-30, Yeshua offers an extraordinary invitation: “Come to me, all who are weary and burdened, and I will give you rest.” The Greek word anapauo (to rest) isn’t about passive inactivity, but about finding your true spiritual momentum.

Think of a yoke (zygos) — that wooden bar connecting animals for work. Yeshua says His yoke is “easy” and “light.” In agricultural terms, a well-fitted yoke makes work more efficient, not more difficult.

Spiritual rest: Beyond physical cessationShabbat (Sabbath) isn’t just about stopping work — it’s about experiencing God’s complete restoration. The Hebrew word “nuach” (to rest) implies a profound sense of arrival, of reaching your divine destination.

When God “rested” on the seventh day (Genesis 2:2-3), He wasn’t tired. He was demonstrating completion, wholeness, perfection.

Identity in Exile: Maintaining Spiritual IntegrityConsider the exiles in Isaiah’s time. Facing potential destruction, they could have abandoned their identity. Instead, God says, “You are mine.” Your circumstances don’t define you. God’s covenant does.

This speaks powerfully to us today. In a world constantly trying to redefine us, God’s voice remains constant: “You are called by my name.”

The Messianic perspective: Grafted and transformedAs Messianic believers, we understand we’re part of something larger than ourselves. We’re grafted into God’s redemptive plan, not replacing Israel’s covenant, but joining it.

Paul beautifully describes this in Romans 11, using the olive tree metaphor — Gentile believers grafted into the rich, covenant roots of Israel.

Practical Implications: Living Your New IdentitySo how do we live this out? Three key practices:

Listen for God’s renaming: Just as Jacob became Israel, be open to how God wants to redefine you.
Embrace your covenant calling: You’re not random. You’re purposefully chosen.
Wear the Messiah’s yoke: Submit to His gentle leadership, finding rest in His guidance.

“For I know the plans I have for you,” declares the LORD, “plans to prosper you and not to harm you, plans to give you hope and a future.” (Jeremiah 29:11)

Our ongoing transformationIdentity isn’t static. it’s dynamic. Every day, we’re being transformed “from glory to glory” (2Corinthians 3:18).

Your name — your essence — matters to God. He’s constantly whispering, “You are mine.”

Will we listen?

View Details

7 takeaways from this study

1. Teshuvah (repentance) is a transformative journey: Like Jacob’s return to Canaan (Genesis 33-35), true repentance involves a complete turning back to God, not just superficial change.

2. Covenantal love (agape) transcends human limitations: God’s love, exemplified in Isaiah 53:5, goes beyond emotional sentiment to sacrificial commitment, calling believers to love even enemies (Mt 5:44).

3. Divine justice operates beyond human timelines: The story of Jonah demonstrates that God’s mercy can transform entire communities, challenging our narrow understanding of justice (Jonah 3:10).

4. The image of God in humanity demands respect: Every person, regardless of actions, carries a stamp of the Creator’s work, requiring us to see beyond immediate conflicts (Gn 1:27).

5. Vengeance belongs to God and His agents, not individuals: Personal naqam (vengeance) is replaced by trust in God’s ultimate redemptive plan (Dt 32:35; Rom 12:19).

6. Messianic expectation involves reconciliation: Yeshua’s teachings fulfill the prophetic vision of peace and restoration (Isa 9:6-7, Eph 2:14-16).

7. Spiritual maturity means choosing mercy over retribution: The teleios (goal, completeness) of the Torah is transforming human nature from revenge to reconciliation (Mt 5:38-48).

Heaven’s love for humanity transforms human brokenness. Our study isn’t just an academic exercise — it’s a living, breathing exploration of how the divine intersects with human experience.

Hebrew concept of return: Shuv and teshuvahLet’s start with a fundamental concept: shuv (to turn) and teshuvah (a turning, repentance). This isn’t just about feeling bad about past actions — it’s a complete reorientation of one’s entire being toward God. When we talk about teshuvah, we’re discussing a radical transformation that goes beyond mere regret.

Think about Jacob’s journey (Genesis 32-33). Here’s a man who spent years running, manipulating, deceiving—and yet God’s covenant remained. His name change from Ya’akov (supplanter) to Yisrael (one who struggles with God) represents the ultimate teshuvah—a complete turning and transformation.

Covenantal love: More than just emotionThe Greek word agape (covenantal love) is far deeper than our modern understanding of love. It’s not a Hallmark card sentiment — it’s a sacrificial, transformative commitment that reflects God’s very nature.

In Matthew 5:38-48, Yeshua (Jesus) radically focuses the Torah’s understanding of justice from how it had been interpreted leading up to the first century. “You have heard it said, ‘An eye for an eye'” (Matthew 5:38). Yeshua reveals the original intent of the Torah. This isn’t about weakness; it’s about a strength that transcends human revenge.

The divine image: Seeing beyond conflictOne of the most challenging aspects of this teaching is recognizing the divine image in those who hurt us. In Genesis, when Dinah is violated, her brothers respond with violent vengeance. But God’s perspective is different — He sees potential for restoration, not just retribution.

This doesn’t mean passive acceptance of evil. It means responding with a higher consciousness—understanding that every human, even our enemy, carries the potential for transformation.

Prophetic perspectives: Jonah and divine mercyThe book of Jonah is a profound meditation on mercy. Imagine being told to preach repentance to your worst enemies — the Assyrians, known for their brutality. Jonah’s resistance reveals our human tendency to limit God’s redemptive power.

When Nineveh repents (Jonah 3:10), it’s a stunning moment of divine grace. God’s mercy extends beyond tribal boundaries, beyond expected narratives of justice.

The Messianic Vision: Reconciliation as redemptionIn Isaiah 9:6-7, we see the ultimate vision: “For a child will be born to us… and His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace.”

This isn’t just a future promise—it’s a present invitation. The Messiah’s kingdom is about reconciliation, about transforming human conflict through sacrificial love.

Living the covenantSo how do we live this out? It’s not about being passive. It’s about being strategically merciful. As sister Kari beautifully articulated, our actions should always create space for the other’s potential repentance.

This means seeing beyond the immediate conflict. It means asking, “How can my response create an opportunity for restoration?”

Naqam vs. khesedHuman naqam (vengeance) is contrasted with khesed (loving-kindness). Our human instinct is naqam — immediate retribution. God’s approach is khesed — transformative, patient love.

In Psalm 103:8, we read: “The LORD is compassionate and gracious, slow to anger, abounding in loving-kindness [khesed].”

Teleios of the Torah: LoveTeleios (Greek: goal/completion) isn’t just an endpoint — it’s a transformative journey. When Yeshua says, “Be perfect [teleios] as your heavenly Father is perfect [teleios]” (Matthew 5:48), He’s inviting us into a radical way of seeing and being.

This is more than theology. It’s a lived reality. It’s about becoming agents of divine transformation in a broken world.

An invitationAs we approach the fall High Holy Days, I invite you to embrace this journey of teshuvah. It’s not about perfection — it’s about direction. Are we moving toward reconciliation or away from it?

Remember: Every moment is an opportunity for transformation. Every interaction is a chance to reflect agape/khesed — divine love.

View Details

7 takeaways from this study

1. Gratitude is foundational: God is the source of all provision. The first fruits offering (bikkurim) teaches us that everything we have is a gift, not a personal achievement. Our success comes from divine blessing, not human effort alone (Deuteronomy 26:1-11).

2. Spiritual growth requires connection: Just as a grape branch must remain connected to the vine to produce fruit, our spiritual life depends on continuous connection with God. Disconnection leads to spiritual withering (John 15:4-5).

3. Transformation is a process, not an event: Spiritual fruit (love, joy, peace, patience) develops gradually, like a vineyard’s harvest. It requires consistent care, pruning, and intentional cultivation (Galatians 5:22-23).

4. Divine empowerment transcends human limitations: The Pentecost (Shavuot) experience demonstrates God’s power to overcome human barriers, particularly linguistic and cultural divisions (Acts 2:1-4).

5. Challenges develop spiritual resilience: Like vineyard managers who strategically stress vines to concentrate flavor, God uses life’s challenges to deepen our spiritual character (James 1:2-4).

6. Authenticity matters more than performance: True spiritual fruit is about genuine transformation, not external religious performance. It’s about who we are becoming, not just what we do (Matthew 7:15-20).

7. We’re part of a larger harvest: Our individual spiritual journey contributes to God’s broader redemptive work. We’re not isolated believers, but participants in a divine process of restoration and renewal (Romans 8:19-23).

When you walk through the vineyards of Sonoma County in late spring, you start to understand the profound agricultural metaphors woven throughout Scripture. These grapevines, bursting with new growth, tell a story far deeper than just agricultural cycles. They speak of spiritual transformation, divine timing, and the incredible partnership between humanity and God’s creative design.

Agricultural symphony of ShavuotShavuot, or the Feast of Weeks (Chag Shavuot), isn’t just another holiday. It’s a profound celebration of harvest, of first fruits, and of divine connection. In the agricultural calendar of Israel, it marks the transition from the barley harvest to the wheat harvest – a liminal moment of potential and promise.

I’m reminded of conversations with local viticulturists who understand this rhythm intimately. Just as these vintners watch for the first buds, counting clusters and estimating potential yield, so too does God watch the spiritual “harvest” of His people.

Miracle of first fruitsThe concept of bikkurim (first fruits) is revolutionary. It’s not about congratulating ourselves on our agricultural prowess, but about radical gratitude. When Israel first entered the Promised Land, they ate from harvests they didn’t plant (Joshua 5). This was a profound lesson: everything is a gift.

In my work reporting on local wineries and vineyards, I’ve seen how even the most technologically advanced growers ultimately acknowledge divine mystery. They can measure vine stress, monitor soil moisture, analyze grape chemistry — and yet, a sudden frost or unexpected heat wave can transform everything.

Pentecost: The spiritual harvestThe dramatic events of Acts 2 weren’t random. They occurred during Shavuot, when Jewish pilgrims from across the known world gathered in Jerusalem. Suddenly, the disciples were speaking in multiple languages — a reversal of the Tower of Babel’s linguistic fragmentation.

This wasn’t just a miraculous event. It was a profound statement about God’s ability to build connections, to transcend human limitations, to create unity where there was once division.

Spiritual fruit: More than just good behaviorWhen we talk about “fruit of the Spirit” (Galatians 5:22-23), we’re not discussing a spiritual checklist. We’re describing a transformative process. Love, joy, peace, patience — these aren’t achievements. They’re evidence of divine presence.

Just as a grapevine requires consistent care — pruning, irrigation, protection from pests — our spiritual life requires intentional cultivation. You can’t manufacture authentic spiritual fruit. It grows through connection, through abiding.

Vineyard as a spiritual metaphorThe illustration from Yeshua (Jesus) of the vine and branches (John 15:4-5) resonates deeply with anyone who understands viticulture. A branch disconnected from the vine dies. Period.

In Wine Country, we see this literally. Vines that aren’t properly connected to their root system wither. They produce no fruit. The parallel to spiritual life is unmistakable.

Clusters cut off the vine shoots because they haven’t matured properly rot on the ground.

Challenges and transformationSpiritual growth isn’t always comfortable. Just as vintners strategically stress their vines — limiting water to concentrate flavor — God often uses life’s challenges to deepen our spiritual resilience.

I’ve watched vineyard managers deliberately create mild water stress, knowing it concentrates the grapes’ essential characteristics. Similarly, our spiritual journey involves transformative challenges that concentrate our character.

Wisdom and peacemakingApostle Ya’akov (James) provides profound insight: “Wisdom from above is first pure, then peaceable, gentle, reasonable, full of mercy and good fruits” (James 3:17). This isn’t theoretical. It’s a practical blueprint for spiritual maturity.

Heaven’s ongoing harvestShavuot reminds us we’re part of something larger. We’re not just individual believers, but participants in God’s ongoing redemptive work. Like first fruits presented in the Temple, our lives are meant to be offerings — not of our own merit, but of God’s transformative grace.

As the sun sets over these Sonoma vineyards, casting golden light on rows of carefully tended vines, I’m struck by the profound beauty of God’s design. We are His vineyard. We are His harvest. Amen.

View Details

7 takeaways from this study

1. Struggles are opportunities for spiritual growth and maturity, developing proven character and hope (James 1:2-4; Romans 5:3-5)

2. Seek wisdom from God when facing trials, not relying on your own understanding (Proverbs 3:5-6)

3. Maintain humility and trust in God during challenging times (Romans 5:3-5)

4. Expect spiritual challenges as part of your faith journey, not as punishment (1Peter 4:12-13)

5. Persist in faith, even when answers are delayed or struggles seem prolonged (Psalm 27:14)

6. Recognize that God is with you through every trial, offering comfort and guidance (Psalm 23:4)

7. Learn to set healthy boundaries and protect your spiritual integrity while facing external pressures (Nehemiah 4:16-18)

Our spiritual journey is never about avoiding struggles, but about how we navigate them. Genesis 32-33, alongside the prophetic writings of Obadiah 1 and the apostolic insights from apostle Ya’akov (James), reveals a profound truth: transformation comes through wrestling.

Our patriarch Ya’akov (Jacob) embodies this principle perfectly. His very name, Ya’akov (heel-grabber or supplanter), speaks to his initial character — one who manipulates and struggles. But through divine encounter, he becomes Yisra’el (“he who struggles/rules with God”), representing a profound spiritual metamorphosis.

The apostle Ya’akov (James) in James 1:1–12 provides critical insight into this process.

Consider it all joy, my brethren, when you encounter various trials, knowing that the testing of your faith produces endurance. And let endurance have its perfect result, so that you may be perfect and complete, lacking in nothing.

James 1:2-4 NASB 1995

The Hebrew concept of emunah (faith/trust) isn’t about passive acceptance, but active engagement with divine challenges.

Scripture consistently demonstrates that struggle is integral to spiritual growth:

Genesis 32:24-30 (Yaakov’s wrestling match)
Exodus 15:22-27 (Israel’s wilderness trials)
Deuteronomy 8:2-5 (God’s purpose in testing)
Psalm 66:10-12 (Refining through difficulty)
Zechariah 13:9 (Spiritual refinement process)

Spiritual wrestling matchLike Ya’akov’s nighttime wrestling match with the ish (“man,” revealed in Hosea 12:4 as a malakh Adonai “messenger of the Lord”), our spiritual journey involves intense, personal encounters with God. This isn’t a comfortable process. It’s a transformative struggle that leaves us changed — often metaphorically limping, always fundamentally different.

Our struggles serve multiple divine purposes:

Character refinement
Spiritual maturity
Developing resilience
Deepening trust in HaShem (“the Name” of God)

Here’s some of what Scripture says about spiritual wrestling:

Romans 5:3-5 (Rejoicing in tribulations)
1Peter 1:6-7 (Trials proving genuine faith)
Hebrews 12:7-11 (Discipline as divine love)
2Corinthians 4:8-10 (Strength through weakness)

Messianic perspective of trialsYeshua (Jesus) himself understood this principle. In John 16:33, he declares: “In the world you have tribulation, but take courage; I have overcome the world.”

Here are other teachings on this from the Messiah:

Matthew 10:22 (Endurance leading to salvation)
Luke 21:19 (Gaining life through perseverance)

This isn’t just theological theory — it’s lived experience. Our trials may not but punishments, but they certainly are opportunities for growth.

How do we navigate these spiritual struggles?

Prayer (1Thessalonians 5:17)
Scripture meditation (Joshua 1:8)
Community support (Ecclesiastes 4:9-12)
Maintaining spiritual boundaries (Proverbs 4:23)
Cultivating humility (James 4:6, 1Peter 5:5)

Role of wisdom in struggleApostle Ya’akov emphasizes seeking khokhmah (wisdom) during trials (James 1:5-8). This isn’t merely intellectual knowledge, but spiritual understanding — a gift from Ruach HaKodesh (Holy Spirit).

Here are other examples:

Proverbs 3:5-6 (Trusting God’s understanding)
Psalm 119:98-100 (Understanding through divine instruction)
Colossians 2:2-3 (Wisdom hidden in Messiah)

Believers should uniquely understand struggle. We’re grafted into the olive tree of Israel (Romans 11), inheriting both the challenges and the promises of our spiritual ancestors.

Overcoming pride and embracing humilityThe prophet Obadiah warns against spiritual pride (Obadiah 1:3-4). Here are other examples from the Prophets and Writings:

Jeremiah 49:16 (Deception of self-confidence)
Proverbs 16:18 (Pride preceding destruction)

Our struggles are not opportunities for self-righteousness, but for genuine transformation.

Developing spiritual resilience requires:

Consistent faith
Willingness to be vulnerable
Openness to divine correction
Commitment to personal growth

Ultimate redemptive perspectiveOur struggles may seem to be random. They’re part of HaShem’s larger redemptive plan, preparing us for the Malkhut Elohim (kingdom of God). So our responses to trials shouldn’t be random. Here are teachings from apostle Paul that help us put our challenges into perspective:

Romans 8:28-29 (God’s transformative purpose)
Philippians 3:10-11 (Knowing Messiah through suffering)
2Corinthians 3:18 (Transformed from glory to glory)

Conclusion: Transformed by struggle* Struggles may not be punishments, but opportunities for growth. * Transformation requires active engagement. * Divine wisdom is available. * Community support is crucial. * Humility is the pathway to growth.

Like HaShem’s renaming Ya’akov as Yisra’el, we are continually being transformed. Our spiritual journey is a constant wrestling match — with ourselves, with circumstances, and ultimately, with God.

Isaiah 43:1-2 (God’s redemptive promise)
Malachi 3:3 (Refining like precious metal)
1 Corinthians 10:13 (God’s faithful provision)

As believers, we don’t just endure struggles — we leverage them. We see them as opportunities for spiritual elevation, trusting in HaShem’s ultimate plan of redemption through Yeshua.

Our wrestling produces blessing. Our struggles produce strength. Our challenges produce character.

May we continue to wrestle — not in our own strength, but in the power of Ruach HaKodesh, moving from strength to strength, glory to glory. Amen.

View Details

7 takeaways from this study

1. Biblical patterns consistently point to Messiah Yeshua (Christ Jesus), revealing God’s redemptive plan through repeated themes of liberation and restoration.

2. Drawing near to God transforms believers internally, enabling them to draw closer to each other and live as ambassadors of heaven.

3. The New Covenant promises an internal transformation where God writes His Torah on believers’ hearts, not through external rules but spiritual renewal.

4. Messiah Yeshua fulfills multiple roles — as the Suffering Servant (Messiah ben Yosef) and the Conquering King (Messiah ben David) — bridging Heaven and earth.

5. Believers are called to be “in the world but not of the world,” maintaining spiritual distinctiveness while engaging with society.

6. Heaven’s moedim (appointed times) are not obsolete but continue to point toward God’s redemptive work, with each festival representing aspects of Messiah’s mission.

7. Humility, repentance and trust are essential in maintaining intimacy with God and understanding His ongoing covenant with His people.

There’s something profound about God’s redemptive patterns that weave through Scripture — patterns that aren’t just historical accounts, but living revelations of how HaShem1 works in our lives.

Let’s start with a fundamental truth: God doesn’t just repeat history; He rhymes it. When we look at the journey of Ya’akov (Jacob) journey in Genesis 31 and Israel’s exodus in Exodus 14-15, we’re not just seeing ancient stories — we’re seeing a blueprint of redemption that ultimately points to Messiah Yeshua.

In James 4:8, we find a powerful invitation: “Draw near to God, and He will draw near to you.” This isn’t just a nice spiritual platitude — it’s a transformative principle. When we intentionally move toward HaShem, He moves toward us.

The New Covenant, prophesied in Jeremiah 31:31-34, speaks directly to this transformation. “I will put my law within them and write it on their hearts,” HaShem declares. This isn’t about external compliance, but internal change. It’s about the ruach (spirit) working within us, not just rules written on stone.

Yeshua embodies this perfectly. In John 14:6, He says, “I am the Way, the Truth and the Life” — essentially declaring Himself the ultimate korban/qorban (offering) that allows approach to God.

The Tabernacle’s design in Exodus 25-27 was never just a building — it was a profound metaphor. Every detail pointed to a deeper spiritual reality. The barriers between humanity and God weren’t just physical; they were spiritual. And Yeshua becomes the ultimate way through those barriers, as Hebrews 9:12 explains.

In our Messianic understanding, we don’t discard the moedim — Heaven’s appointed times, also called “holy days.” Colossians 2:16-17 reminds us these are a shadow of things to come, with the substance belonging to Messiah.

Let’s talk about being “in the world but not of the world” — a principle from John 17:14-16. This isn’t about isolation; it’s about transformation. We’re called to be like Yeshua — fully engaged with society yet maintaining our spiritual distinctiveness.

Teshuvah (repentance) is crucial. In 1John 1:9-2:2, we see this promise: “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.”

Ya’akov’s journey in Genesis 32:1-2 teaches us about trust. When he encountered the angels at Mahanaim (“two camps”), he wasn’t just seeing a supernatural event — he was experiencing God’s covenant faithfulness. Exodus 19:4 echoes this: “You have seen what I did to the Egyptians, and how I bore you on eagles’ wings and brought you to myself.”

Our identity isn’t defined by past bondage. Romans 6:16-18 declares: “Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey? … But thanks be to God, that you who were once slaves of sin have become obedient from the heart.”

The Messiah fulfills multiple roles — as the “suffering servant” (Isaiah 53) and the “conquering king” (Zechariah 9:9-10). He doesn’t just deliver us from something; He delivers us to something — a restored relationship with HaShem.

Hebrews 8:10-12 beautifully quotes and explains the New Covenant: “I will put my laws into their minds, and write them on their hearts, and I will be their God, and they shall be my people.”

Our journey mirrors the biblical narrative — from Exodus 20:2, “I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery” — to the ultimate freedom in Messiah.

Proverbs 3:34, quoted in James 4:6, reminds us: “God opposes the proud but gives grace to the humble.” This isn’t about self-deprecation; it’s about proper alignment.

Our calling is captured in 1Peter 2:9: “But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light.”

In Messianic understanding, every biblical narrative finds its “Yes” and “Amen” in Messiah Yeshua, as 2Corinthians 1:20 declares. He’s not the end of the story — He’s the continuing story.

So here’s our invitation: Draw near. Trust. Transform. Reflect. We’re not just reading ancient texts; we’re living a continuing revelation of God’s redemptive love.

Hebrew: “The Name,” referring to the traditionally ineffable name of the Creator, often referred to in Scripture as by four Hebrew letters, transliterated YHWH. Other circumlocutions for HaShem are “the LORD” and “Adonai.” ︎

View Details

7 takeaways from this study

1. Honest grief is valid before God. Express raw emotions, as seen in Hannah’s bitter weeping (1Samuel 1:10). Even though He knew He was “the resurrection and the life,” and Yeshua shed tears at Lazarus’s tomb (John 11:35).

2. Persistent prayer matters. Continually bring requests to God, illustrated by the parable of the persistent widow (Luke 18:1-8) and Hannah’s repeated pleas.

3. Surrender to God’s will is crucial. Hannah’s dedicated her son (1Samuel 1:11), and Yeshua’s prayer in Gethsemane (Luke 22:42) show how going “all in” moves our faith from being lukewarm to being on fire.

4. Community support is essential. Heaven calls us to pray together and lifting each other up (James 5:14-16 and Matthew 18:19-20).

5. Barren women in Scripture represent humanity’s spiritual condition, symbolizing our need for divine intervention, as seen with Sarah, Hannah and others.

6. Humility precedes mercy, recognizing personal brokenness, as taught in Romans 12:3 and Luke 7:36-50.

7. Eternal hope transcends immediate circumstances. The resurrection promise provides ultimate comfort in the face of suffering and death (1Corinthians 15:54-57; 1Thessalonians 4:13-18).

Let’s dive deep into lessons about prayer, hope and the human experience through the lens of Hannah’s remarkable story in 1Samuel 1–2.

Let’s start with raw emotion. When we talk about prayer, we often imagine polished, perfect words. But Hannah’s prayer is anything but that. In 1Samuel 1:10, we see her in her most vulnerable moment — deeply distressed, weeping bitterly, pouring out her heart to Adonai (“my Lord,” the LORD).

Her story resonates with something fundamental in the human experience — the desperate cry for intervention when life feels impossible. She’s barren in a culture where a woman’s worth was measured by her ability to bear children. Can you imagine that pain? The daily taunting from Peninnah, her husband’s other wife, the societal shame, the personal anguish?

But here’s what fascinates me: Hannah doesn’t become bitter. She becomes bold in her prayer. She makes a vow — if God gives her a son, she’ll dedicate him completely to divine service. This isn’t a transactional prayer; it’s a profound surrender.

When we look at her prayer in 1Samuel 2:1–10, we see something extraordinary. It’s not just a personal petition, but a prophetic declaration about God’s character. “The Lord kills and makes alive,” she says. “He brings down to Sheol and raises up.” These aren’t just words – they’re a theological statement about divine sovereignty.

Her prayer echoes what we see in Yeshua’s (Jesus’s) own approach to suffering. Remember in John 11 when He weeps at Lazarus’s tomb? It’s the shortest verse in the Bible — “Jesus wept” — but it’s profound. It shows that expressing grief is not a weakness. It’s human. It’s holy.

For those facing the deaths or sicknesses of loved ones, Hannah’s prayer models how to approach God in desperation, trust, and surrender. This resonates with Yeshua’s teachings on faith in suffering and the apostles’ emphasis on hope through resurrection and communal support. We must have hope in what we are praying for, otherwise we succumb to despair.

Every week, we pray for the hope of the resurrection, that those who have gone ahead of us in death will be resurrected and we will meet them again. This is the hope we put forward every time we pray the Mourners Kaddish. We look to Him who has the power of resurrection to return those we love to us.

When someone dies, the Torah gives clear instructions on how the community should respond, even in cases like unsolved murders. God calls His people to mourn the loss of any human life, not just those we personally knew. Every person matters to God, the Creator who holds all things in His hands.

Hannah addresses Adonai Tzeva’ot “Lord of hosts” (1Sam. 1:11), appealing to God’s sovereignty, and asks Him to “look on the affliction of your servant.” God’s “army” has no other equal in the universe, and Hannah appeals to God’s unmatched power and authority, knowing that whatever God’s will is for her that she will receive it.

Let me break down some key insights I’ve discovered in studying Hannah’s journey.

First, persistent faith matters. In Luke 18, Yeshua tells a parable about a persistent widow who keeps approaching an unjust judge. The point? Keep praying. Don’t give up. Hannah exemplifies this — she doesn’t just pray once, but continually.

Second, surrender is powerful. Hannah’s vow to give her potential son back to God is reminiscent of the Aqedah (“binding”) — Abraham’s willingness to sacrifice Yitzkhak (Isaac). It’s about holding our deepest desires with open hands.

Yeshua modeled ultimate surrender, praying, “Not my will, but yours, be done” (Luke 22:42) in Gethsemane, facing His own death.

Yeshua faced the temptation give into sorrow, to give up, and to run away, yet rather than giving into despair, He received the strength to follow through.

Third, community matters. Notice how Eli, the priest, eventually blesses Hannah. In Matthew 18, we see the importance of community support – praying together, lifting each other’s burdens. Life is not meant to be us against the world, fighting the good fight alone, but we are called to share our successes and failures with our community of faith.

Now, let’s talk about something deeper. The barren women in Scripture — among them Sarah, Hannah, Rachel — they’re not just historical figures. They’re prophetic pictures of humanity’s spiritual condition. We’re all, in a sense, spiritually barren until God intervenes.

In Romans 12, Paul talks about presenting ourselves as “living sacrifices.” What does that mean? It means surrendering our plans, our pain, our perspectives. It means saying, “Not my will, but Yours.”

Every believer is called to live this way—not just elders or pastors. We are all expected to set aside our egos and personal needs for the good of others. Elders and pastors are not above anyone; they are called to recognize that they stand equal with everyone else in the community. They are instructed not to show favoritism—whether between the wealthy and the poor or between public figures and ordinary people.

We’re also reminded not to seek out places of honor in gatherings. Instead, we should choose the humble places and allow the host to invite us to a better seat if they choose. This way we don’t steal honor we don’t deserve, but wait to receive honor that is freely given.

The Hebrew term “korban” (Hebrew: “that which approaches”) is fascinating. It’s not just about sacrifice; it’s about drawing near to God. Hannah’s prayer points to the attitude necessary for the ultimate korban — Yeshua (Rom. 6:10; Heb. 7:27; 9:12; 10:10; 1Pet. 3:18). She’s drawing near with her most profound vulnerability.

When we look at her story through a messianic lens, we see something remarkable. Her son Samuel becomes a pivotal prophet, anointing Israel’s first kings. Her seemingly personal prayer becomes part of a larger redemptive narrative.

This connects to what we see in the Apostolic Writings. In Luke 1, Miriam’s (Mary’s) Magnificat (Luke 1:46–55) sounds remarkably like Hannah’s prayer. Both women recognize that their personal stories are part of a cosmic plan.

Both of these women are spectacular women, they hold special honors in the Scripture, they did not have the ability to have children, yet they were granted a son. In Miriam’s case, she was a virgin and had never engaged in sexual relations and so had no way to conceive a child naturally, yet God supernaturally gave her a son.

Both Hannah and Miriam understood that they were given a great honor and everything they received was in God’s hands.

Let me share a personal reflection. I’ve seen this principle play out in real lives — people who pray persistently, who surrender their pain, who trust beyond their immediate circumstances. It’s not about getting what you want; it’s about aligning with God’s purposes.

James 5 tells us to pray for the sick, to confess our sins to one another, to support each other. It’s not a solo journey. It’s a community expedition.

We don’t only praise God when going well, but we are also to speak to God when things are going poorly. When we are sick, we should call out to the Lord and to others to come and pray with us and for us. Confession is not merely a liturgical act, but a personal, intimate act. We grow in faith when we can admit our faults. We also grow in faith when we encourage each other to acknowledge mistakes and rectify them in repentance.

When loved ones are sick or dying, Hannah’s vow inspires surrendering outcomes to God, trusting His plan, as Yeshua did. This might mean dedicating the situation to God’s glory, whether through healing or eternal hope. When we surrender our fears or hopes for our loved ones to God, we are following Hannah’s and Yeshua’s examples.

When we talk about hope, we’re not talking about wishful thinking. We’re talking about the resurrection hope – the ultimate promise that death doesn’t have the final word. 1Corinthians 15 describes this beautifully — death is swallowed up in victory.

Hannah’s story teaches us that our most profound prayers often emerge from our deepest pain. Her bitter weeping becomes a prophetic declaration. Her personal struggle becomes a national turning point.

In our modern context, where we’re encouraged to keep a “stiff upper lip,” Hannah’s raw, honest grief is revolutionary. She doesn’t suppress her emotions; she brings them directly to God.

The Hebrew concept of shalom (“peace, wholeness”) isn’t about avoiding conflict. It’s about bringing everything — our joy, our pain, our questions — into alignment with divine purpose.

So what’s our takeaway? Pray persistently. Surrender completely. Trust ultimately. Recognize that your personal story is part of a larger narrative.

Whether you’re in a season of waiting like Hannah, or a season of breakthrough, remember: God sees. God hears. And He is working, even when we can’t perceive it.

Our community of faith isn’t just about believing the right things. It’s about supporting each other, praying together, carrying each other’s burdens.

As we close, I want to challenge you. Where are you holding back? Where are you afraid to be vulnerable? Where might God be inviting you to a deeper, more authentic conversation?

Hannah’s story reminds us: Our most powerful prayers often emerge from our most broken places.

Summary: Tammy

View Details

The Torah readings of נִצָּבִים Nitzavim and וַיֵּלֶךְ Vayelech (Deuteronomy 29:10–31:30) confront us with a stark choice — life or death. Yet this is no mere intellectual exercise, for the decision before us demands a profound internal transformation via Heaven’s tag-team Comforters, the Word and the Spirit. In this study, we’ll see that these ancient yet ever-more-relevant words speak to the very core of our being, calling us to align our thoughts and desires with the ways of the Almighty.

In a world that tempts us with the allure of secret knowledge and the false security of human systems, we are challenged to discern the subtle yet vital distinctions between the paths that lie before us. It is only through the power of God’s Spirit working within us that we can truly choose the way that leads to “abundant life” (John 10:10).

The Torah readings נִצָּבִים Nitzavim (“standing,” Deut. 29:10–30:20) and וַיֵּלֶךְ Vayelech (“he went,” Deut. 31:1–30) teaches us that it is in this act of surrender and obedience that we find the strength to cut off any desires that would lead us astray. May we embrace the transformative power of Heaven, that we might walk the path of life and leave a lasting legacy for those who come after us.

5 ways to build our lives on הַצּוּר haTzur (the Rock)1. Choose life over death. Recognize that there is no middle ground, and respond to God’s call to return to where humanity belongs. 2. Keep God’s word in your heart and mouth. Internalize the teachings of the Torah — as foretold in the New Covenant prophecy — via the work of the Word and the Spirit. Let the inscribed words guide your thoughts and actions. 3. Build your life on the Rock of Israel, not shifting sand. Establish your foundation on the stability and dependability of God, not the fleeting things of this world. 4. Allow the Holy One to “circumcise” your heart. Continually examine and actively offer up any desires or parts of your life that draw you away from God’s path. 5. Teach the next generation. Pass on the wisdom of God’s word to your children and future generations, so they too can build their lives on the solid Rock — Messiah (1Cor. 10:1–5).

The key is to firmly build the foundation of our life on the Rock — His teachings and His ways (Matt. 7:24–27) — so that we can withstand the storms and challenges of life. This requires ongoing commitment and willingness to let God transform our hearts.

Summary: Tammy

View Details

Moses begins the Torah reading כִּי־תָבוֹא Ki Tavo (Deuteronomy 26:1–29:9) by instructing the people of Israel on what they are supposed to do when they bring the first fruits of the land to the priest at the tabernacle. There is a specific declaration that the offerer is required to recite upon arriving at the Tabernacle.

We will examine this ritual narrative between the priest and the offering bearer and explore its meaning. First, we see that the supplicant brings the items in a basket, which the priest then places on the altar. At this point, the items belong to God, and the person must say the following:

“And you shall lift your voice and say before the L-rd your G-d: An Aramean tried to destroy my father, and, he went down to Egypt. And he lived there in scant number, and he became there a great, mighty, and populous nation.

“And Egypt wrought evil unto us, and they afflicted us, and they placed us under hard labor. And we cried out to the L-rd, the G-d of our fathers. And the L-rd heard our voices, and He saw our affliction, our toil, and our oppression. And the L-rd took us out of Egypt with a strong hand and an outstretched arm, and with great fear, and with signs and with wonders. And He brought us to this place, and He gave us this land, a land flowing with milk and honey.

“And now, behold, I have brought the first of the fruit of the land, which You, O L-rd, have given to me. Then you shall place it before the L-rd your G-d, and you shall bow down before the L-rd your G-d. And you shall rejoice in all the good that the L-rd your G-d has given you and your household, you and the Levite, and the stranger in your midst.”

Deuteronomy 26:5-11, The Rashi Chumash by Rabbi Shraga Silverstein via Sefaria.org

There are many symbols discussed in this narrative that the man or woman bringing the gifts to the priest must recite. The term “Aramean” refers to someone from Aram. Laban, who lived in Aram, was Jacob’s father-in-law. Although Jacob wasn’t born in Aram, he lived there for a significant part of his life, as did his wives and most of his children.

Jewish tradition interprets the “Aramean” here as Laban, who tried to destroy Jacob/Israel and steal his descendants as they fled from him. Later, the Egyptians, represented by Pharaoh, also attempted to destroy Israel.

Both the Arameans and Egyptians sought to destroy our ancestors—either Jacob himself or his descendants, the people of Israel. When the Israelites lived in places where they did not belong, they faced the threat of genocide. For those of us who belong to the Messiah Yeshua, we are also not of this world. The world hates us and seeks to silence and destroy us as well.

Some interpret the “wandering Aramean” as Jacob. He fled Aram and went to Egypt for refuge, but he did not belong in either place. Pharaoh sought to kill him because Egypt was not the inheritance God had promised to Israel. The Israelites wandered in the wilderness for 40 years, and even there, they did not belong. God was bringing them to the Promised Land, which He had made for them.

In Egypt, the Israelites experienced harsh and oppressive treatment. They survived but did not thrive. When God fulfilled His promise to Abraham, Isaac, and Jacob, the patriarchs themselves did not live to see its fulfillment.

First fruits and its meaningWhy did God command the people to give the first produce of the land to the priests? Why did He ask them to recall their hardships before entering the Promised Land?

The New Testament refers to Yeshua as the “first fruit” of those who have died (1Cor. 15:20, 23). The apostles Paul and Ya’akov (James) describe God’s people as a type of fruit, offered to God (1Cor. 16:15; James 1:18). Yeshua offered Himself to God, and those who follow Him are presented as first fruits to the High Priest, Yeshua, and to God. Though we started out as worthless, we became something of value to God.

When the Israelites brought their first fruits to God, they were required to recite a narrative that reminded them of their past struggles and afflictions. Yet, despite their hardships, God valued them. He saved them because He loved them.

The first fruits offering acknowledges that God is the source of the good life they now enjoy in the land. It also symbolizes the acknowledgment that God loves and cares for His people through all their challenges.

First fruits vs. titheWhile the first fruits and tithe offerings have similarities, they differ in key ways:

First fruits: Everything belongs to God, and the celebration is between the offerer and God.
Tithe: A portion is shared with the poor, widow, and Levite, with a community celebration so that God will bless the people with more in the coming year.

The next section of the Torah portion describes the blessings for obedience and the curses for disobedience. Notably, the list of curses is much longer than the list of blessings, and these curses often result from secret sins—sins that are only known to the participants and to God.

Consequences of secret sinsPublic sins typically have immediate, visible consequences, such as arrest and trial. However, secret sins may go unpunished unless God intervenes. God desires inward holiness, not just external righteousness. Yeshua spoke often against hypocrisy, comparing it to a whitewashed tomb or a clean cup with a filthy interior (Luke 11:37-41; Matt. 23:25f).

God is not to be mocked. The curses in Deuteronomy happened to the people of Samaria, as recorded in 2Kings 6:24–33. Human nature doesn’t change, and these same consequences can happen again if we tolerate sin.

Holiness inside and outThe Torah portion highlights the disastrous consequences of hidden sins, while the haftarah (parallel) portion in Isaiah 60:1–22 emphasizes God’s promise of restoration when His people repent and become holy both inside and out. A complete reversal of the curses follows obedience, as God restores His people to the land and community He promised them.

God is the source of all wisdom and wants to guide us on our journey through life. He is willing to bless us, our children, and future generations if we listen to Him. Despite the struggles and oppression His people face, we trust that He will fulfill His promise to bring all His people back to His hand and bless them with peace.

Summary: Tammy

View Details

The Torah and Apostolic Scriptures call us to a high standard of holiness and faithfulness, as seen in the Torah passage כִּי־תֵצֵא Ki Tetze (“when you go forth,” Deut. 21:10–25:19) and 1Cor. 5:1–5. When immorality creeps into the congregation, it must be addressed with wisdom and compassion. Messiah Yeshua (Christ Jesus) called us to be a “light of the world” (Matt. 5:14), modeling lives of integrity and self-control (Acts 24:25; Gal. 5:23; Titus 1:8; 2Pet. 1:6).

Tolerating unrepentant sin within the body weakens the witness of the community and dishonors Heaven. Though difficult, confronting sin with grace (mercy and favor) is an act of love — for the individual caught in sin and for the whole congregation. As we strive to walk in the ways of Adonai, may we have the courage to uphold righteousness and the humility to receive correction when needed. Only then can we fulfill our purpose to be a holy people.

Here are other questions addressed in this study:

Ezek. 18:21–22 says a wicked man practicing justice and righteousness is enough to have Heaven forget his sins and transgressions. Does that mean that there is salvation without faith in Yeshua as Messiah? (00:48:00 in the recording)
Deut. 24:16 says children won’t be executed for the father’s sin, but there are parents today who are being charged for mass shootings by their children. The biblical instruction on negligence in not putting railings on roofs (Deut. 22:8) has a lot to say about this. (00:56:12)
What biblical evidence is there that the blessing for the whole world through Abraham (Gen. 12:3) would be the Messiah? (01:04:23)
What’s behind the prohibition of men dressing as women and women as men in Deut. 22:5? What does it have to say about gender identity? (01:11:41)

The positive side of commandments: A new look at loyalty, honesty and contentment in Deuteronomy There are a lot of unpleasant topics compressed into Parashat Ki Tetze. The book of Deuteronomy is Moses’ way to compressing the entire law into one book. Through these seemingly unrelated and disjointed little rules, instructions, ordinances, etc, judgments, these are all items that fit together in a particular order. Those are all the topics of the passage that we’re looking at today with Parashat Ki Tetzi, and they roughly grouped under the sixth, seventh, eighth, ninth and 10th commandments. This reading touches on such topics as the respect for life, loyalty, theft, honesty, lust and coveting.

The sixth commandment says, Do not murder. Well, when you turn the command from a negative statement to a positive statement, you get the command to respect human life.

“When you build a new house, you shall make a parapet for your roof, so that you will not bring bloodguilt on your house if anyone falls from it.” (Deuteronomy 22:8 NAS95)

Here the Torah tells a homeowner to put a parapet, or a railing, around their roof, or some sort of obstruction on your roof. Why? So someone just doesn’t teeter off the roof or so that when a child goes up to the edge that they can’t just go right off the side.

We use all kinds of big legal words, like negligence. Are you negligent? What is negligence?

The American Heritage Dictionary of the English Language, 5th edition, defines negligence as, “Failure to use the degree of care appropriate to the circumstances, resulting in an unintended injury to another.”

American law takes into account different degrees of negligence and we also have various degrees in modern law today about murder. We use big words such as negligence to explain how we can end up contributing to the physical harm or even death of our fellow man even though we had no intention of harm.

The seventh commandment is the commandment against adultery. “You shall not commit adultery.” Well, how would you turn that around into a positive statement? Be loyal, be faithful. To treat the relationship that is between you and your seriously and guard, protect and foster it, and to help it grow. The commandment against adultery is not limited to the marital relationship. It also means that we are to be loyal to our family and friends and to be dependable. We are to work on our relationships and to affirm them.

The eighth commandment says, “You shall not steal.” The positive affirmation of that is to mind your own business. We are told not to steal from our fellow man but this also means that we are to mind our own business and not expand our boundaries onto those of others.

The ninth commandment, says “You shall now bear false witness against your neighbor.” What is the positive version of that commandment? You should be honest, trustworthy and dependable, that’s the positive corollary of refusing to bear false witness. We need to say what we mean and mean what we say.

With the tenth commandment, which says “You shall not covet….” But coveting is more than just admiring something someone else has and wanting something similar for yourself. Coveting is desiring what your neighbor has so that they no longer have it. So it is akin to stealing, but it is much more insidious. With coveting, it is the thought that goes before the action. The positive flip side of this commandment is that we should not want what is not ours to be content with what God has given us. We should not want something that someone else has because we don’t think they have a right to it.

Paul’s rebuke: Immorality, arrogance and the consequences of condoning sin

“A man shall not take his father’s wife so that he will not uncover his father’s skirt.” (Deuteronomy 22:30 NAS95)

We are going to focus our attention today on 1Cor. 5:1-5. It is a short passage, but it packs a real punch. Paul does not pull his punches in telling the Corinthians that they are condoning and justifying very reprehensible behavior.

“It is actually reported that there is immorality among you, and immorality of such a kind as does not exist even among the Gentiles, that someone has his father’s wife. You have become arrogant and have not mourned instead, so that the one who had done this deed would be removed from your midst. For I, on my part, though absent in body but present in spirit, have already judged him who has so committed this, as though I were present. In the name of our Lord Jesus, when you are assembled, and I with you in spirit, with the power of our Lord Jesus, I have decided to deliver such a one to Satan for the destruction of his flesh, so that his spirit may be saved in the day of the Lord Jesus.” (1 Corinthians 5:1-5 NAS95)

Paul bluntly asks the Corinthians if they are hurt by the fact that condoning and even applauding something that’s so reprehensible that even those of the nations think that what they are doing is disgusting and morally abhorrent, but they have become arrogant about the situation when they should be in mourning instead. Well, they were so clueless that they didn’t even know that they should be mourning rather than embracing it and proud of it.

Paul says that he is talking about an immorality that is not even known among the pagans, those that are don’t have a connection with the God of heaven and earth. That word under the hood there is porneia. You might recognize that term. We talk about that a lot, and it’s an infection in our culture today. Even thought this is a classical Greek word, the classical Greek philosophers do not use it a lot.

However you will see the word πορνεία porneia in the Septuagint, which is the Greek translation of the Hebrew Scriptures, and also in the apostolic writings, as well as its verb equivalent, porneo. Although it is often translated as immorality, it is more literally translated as “prostitution” or “fornication.”1

Porneia is used in the Septuagint to translate these words in the TaNaKh:

זָנָה zānâh: “Lay down like a prostitute, harlot” (Jer. 2:20; Micah 1:7).
זְנוּנִים zᵉnûnı̂m: “Harlotry, prostitution” (Hosea 1:2; Nahum 3:4).
זְנוּת zᵉnûth: “Unfaithfulness” (Num. 14:33); “prostitution” (Jer. 3:2; Hos. 4:11).
תַּזְנוּת taznûth: “Harlotry, lust” (Ezek. 16:15; 23:7f, 11).

One of the earliest stories where the Greek Septuagint uses the word portia is in the story of Tamar, the daughter in law of Judah, who was accused of engaging in porneia (Gen. 38:24). As you may recall, she was married to Judah’s oldest son, Er. When Er died, she was married off to the middle son Onan and then when he died, she was pledged to Judah’s youngest son, Shelah, but Shelah was just a child, so she was sent off to live with her parents, supposedly until the time that Shelah would be old enough to fulfill the duties of a husband to her, but when Judah did not fulfill his promised, she took matters into her own hands. Tamar disguised herself as a prostitute to force the issue of Judah’s failure to fulfill his promise to marry her to his youngest son.

You will also see the word porneia often used as a euphemism for idolatry. In the ancient world, sexual immoral behavior was not only condoned by the pagan deities and ritualized, but such behavior was considered a normal part of the religious worship cycle.

False gods and fornication: The timeless appeal of religious debaucheryIn our day, with the rise in neo-paganism, religiously sanctioned sexual debauchery has also become fashionable again. We’ve major festivals that happen here in Northern California, where people to get together and blatantly engage in religiously sanctioned fornication and sexual immorality. Metaphorically, porneia stands for religious idolatry as Israel is the bride who is “unfaithful” to her “husband,” the Lord God.2

The prophets, especially Hosea and Ezekiel, use that image.2 The entire book of Hosea is a living parable of the consequences of religious idolatry. God told Hosea to take an unfaithful woman as his wife (Hos. 1:2), who later became a religious prostitute. This relationship symbolized Israel’s unfaithfulness and idolatry. God tells Hosea to go find her and buy her back and bring her back home, even though she wasn’t repentant at the time (Hos. 3:1-5).

Yeshua told a parable that is similar to the story of Hosea and Gomer with the parable of the prodigal son (Luke 15:11-32). When the son comes to his senses and comes back home, the father celebrates and fully restores him to the household. The son, who thought the grass was greener on the other side, found out the grass was green over a septic tank. He lost everything his father had given him. He comes back asking to become his father’s slave. But what does the father do? The father throws a lavish party for him and prepares the best food for him.

Both Gomer and the prodigal son found themselves in a situation where they had no future, no hope, but they were loved and brought back to fellowship.

That should sound like something from Ezek. 36:22-32, where the prophet says that it is not because of Israel’s righteousness or because of their uprightness that God is going to act to redeem them and bring them out of their exile in a foreign country. Remember that their enemies absolutely destroyed the Temple, destroyed Jerusalem’s walls, destroyed everything and flattened the entire city. On the surface, they have nothing to go back to, but Adonai says, “I am going to bring you back.”

How could they convince the superpower of the world that had destroyed their country and sent them into exile in the first place to allow them go back home and restore what was demolished? What prospects do they have? Little to none. Who will do the rebuilding? The people are. But who is actually going to convince an emperor to give the exiles their home back? Who will convince the emperor to issue an edict to rebuild a stronghold of a nation that had been a terrible thorn in the sides of several empires for a long period of time? God did and He worked through a pagan emperor named Cyrus to do so. Cyrus gave the edict to rebuild the walls of Jerusalem.

The most common false deities found in all pagan cultures are fertility gods and goddesses. You’ll see them in Africa, you’ll see them in Asia, you’ll see them in Europe, you’ll see them in the Middle East. They’re all over the place where you’ll see figurines of various sorts, and they have a lot of commonalities in their various features. Nations can’t survive without fertility of crops, livestock, and even their own fertility but rather than asking the one true God for these things, they developed false gods to give them these things. God specifically told the people of Israel to completely wipe out the worship of these false gods.

These false gods were contacted through use of mind altering substances, and the sensual arts. So the fertility cults were extremely attractive across all kinds of cultures, through many centuries and they are even attracting followers in our “post modern world.” Human nature has not changed.

God tells us that we come close to Him through sobriety, periods of fasting, abstinence and self control. There are the things that you just want to do, but fasting teaches you what I will not be mastered by your stomach or your tastebuds, that food will not be your master. Even though there’s something I really want to do, I will be able to have the victory over it. It will not master me.

We’re coming up on Yom Kippur soon, and it talks about that you are to humble yourself. It is basically you are to crush yourself. When we are brought low, we can also recognize when others are being brought low, and rather than look down on them in judgment, we can look to walk along side them and have compassion.

“I know your deeds, that you are neither cold nor hot; I wish that you were cold or hot. So because you are lukewarm, and neither hot nor cold, I will spit you out of My mouth. Because you say, ‘I am rich, and have become wealthy, and have need of nothing,’ and you do not know that you are wretched and miserable and poor and blind and naked, I advise you to buy from Me gold refined by fire so that you may become rich, and white garments so that you may clothe yourself, and that the shame of your nakedness will not be revealed; and eye salve to anoint your eyes so that you may see.” (Revelation 3:15–18 NASB95)

When we are in a society, like that of Laodicea described in the book of Revelation. We live in a comfortable society where all our needs are met, where we don’t think we need anyone or anything. They were not hot or cold, they were luke warm like they were in a tepid bathtub. We’re in that kind of a society where we are neither hot nor cold or just basically drifting. When you are drifting in a river, you at the mercy of the current.

If you’re drifting out in the ocean, you at the mercy of the waves and the wind, and they’ll just push you wherever. When the engines in the large fishing boats lose power, the waves will turn the boat parallel with the waves, which is a dangerous situation to be in, especially if the waves are big because they will roll the boat right over.

Paul tells us that the Spirit should have mastery over the flesh, not the other way around. The Adversary wants to appeal to our senses, he wants us to be mastered by our senses and to be luke warm and soft.

The book of Revelation both warn us that pagan cultic idolatry involves both economic and social “adultery” because the nations are trading with this power that is leading the world astray. But God condemns such idolatry, and He will vindicate the victims of such corruption.

The instructions by the Jerusalem Council to the new believers coming to faith in Yeshua from the nations in Acts 15 instructions were very important because these new believers were coming out of religious culture that used food and sensuality to make contact with the supernatural demonic world. The Apostles were adamant that gluttony and debauchery are not the way you are going to reach and commune with God.

When Balak commissioned Bilaam to curse Israel, he commanded Balak to make various offerings to try to appease God and Bilaam’s resume showed that he claimed to be in communion with many different gods but when he was sent to curse and debase the people of Israel, he met with God’s still small voice.

Are we controlled by our impulses or do we control our impulses? God’s model for us is that husbands should have love and respect for their wives and wives should have respect and love for their husbands.

““Therefore it is my judgment that we do not trouble those who are turning to God from among the Gentiles, but that we write to them that they abstain from things contaminated by idols and from fornication and from what is strangled and from blood. “For Moses from ancient generations has in every city those who preach him, since he is read in the synagogues every Sabbath.”” (Acts 15:19-21 NAS95)

For example, the Torah says not to drink blood because life is in the blood. Now the pagans believes that life was in the blood, which is why they would drink the blood of powerful animals or even powerful humans to try to intake of their power. This is another example of the close relationship between porneia and pagan religious practice.

Another issue that Paul is calling out, besides immorality, is the problem of arrogance and false pride.

The Greek word that is translated as “become arrogant” is φυσιόω phusioō which means “inflate, puff up; become conceited, put on airs.” And phusioo is “(a)pparently related to phusa, ‘a pair of bellows,’ this rare word in classical Greek means ‘to puff up, to inflate’ (Liddell-Scott; cf. Moulton-Milligan).” (CBL)

“The problem of spiritual pride or arrogance in Corinth centered around their presumptuous and ungrateful attitudes (cf. 1 Corinthians 4:7). This aberration led to divisions in the community (cf. 1:10–17; 4:6, 7), immorality (5:1f.), abuse of the Lord’s Supper (chapter 11), abuse of the spiritual gifts (chapters 12–14), as well as numerous other problems.” (CBL)

‘A little leaven’: Paul’s call for spiritual purity in a culture of immoralityIt’s poignant that Paul follows up his redressing of the Corinthian congregation’s being “puffed up” about their tolerance of the biblically intolerable behavior by using the biblical illustration of matzah (unleavened bread), chametz (leavened bread) and Pesach (Passover) (1Cor. 5:6-8).

“Your boasting is not good. Do you not know that a little leaven leavens the whole lump of dough? Clean out the old leaven so that you may be a new lump, just as you are in fact unleavened. For Christ our Passover also has been sacrificed. Therefore let us celebrate the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.” (1 Corinthians 5:6-8 NAS95)

This is one of the clearest and earliest examples of 2nd Temple Jewish discussions of what leaven really means spiritually. When leaven or chametz is under control, it can be beneficial, such as when making sourdough bread, but when it’s uncontrolled, it’s just rotten.

So Paul in talking about Passover and Unleavened bread, he is making a contrast here between the leavened bread, that which is puffed up with malice and wickedness, and comparing it with unleavened bread, which is about sincerity, truth and being authentic. It’s not puffed up, it’s not bloated. So that picture, then that is being given to this congregation in Corinth is that they are boasting like a big puffy loaf of bread, but their big puffy bread is full of malice and wickedness. Rather, you should be looking for bread that is not puffed up, that is sincerity and truth.

Summary: Tammy

View Details

6 ways to ‘choose life’Here are some ways we can apply the lessons about choosing life and blessing over death and cursing in our daily lives and decisions:

Recognize the gravity of our choices: Understand that the decisions we make, big or small, have eternal consequences. Be mindful that we are constantly faced with the choice between blessing and curse, life and death.
Prioritize God’s ways over worldly allures: When tempted by the seductive but fleeting promises of the world, deliberately choose to align our thoughts and actions with God’s higher ways and eternal perspective.
Cultivate a heart of wisdom and discernment: Regularly seek God’s wisdom through His word, prayer, and godly counsel to gain the insight needed to navigate the complexities of life.
Practice generosity and release: Loosen our grip on earthly possessions and status, and instead open our hands to bless others and release them from debt or obligation. This reflects God’s heart of restoration.
Find security — שלום shalom — in God’s presence, not circumstances: Anchor our sense of identity, purpose, and well-being in the unchanging reality of God’s love and the promise of His eternal kingdom, not in the shifting sands of this world.
Encourage others to choose life: Share the hope of the gospel and God’s invitation to abundant life with those who may be struggling with difficult choices or walking down destructive paths.

The key is to daily surrender our will to God’s, trusting that His ways lead to true and lasting blessing, even when they require sacrifice or go against cultural norms.

Summary: Tammy

View Details

Topics in this recorded study

00:00:33 – Deuteronomy’s structure and the First Commandment
00:05:14 – Clarifying the First Commandment and its implications
00:07:30 – Focusing on Deuteronomy 9-10
00:09:13 – Role of the Shabbat and the Exodus account
00:14:04 – Importance of acting as the People of the LORD
00:33:13 – Role of promises and righteousness
00:37:11 – The Adversary’s tactics and the need for spiritual protection
00:39:52 – Role of the Bible and “spiritual inertia”
00:44:48 – Messiah: The Hope and Glory of Israel

שְׁמַע יִשְׂרָאֵל Shema Israel
(“Hear, O Israel”)

Deut. 5:1; 6:4; 9:1; 20:3; 27:9

Those opening words of the Shema (Deut. 6:4–9; 11:13–21; Num. 15:37–41) are as true for believers today in the Hope of Israel, Messiah Yeshua (Christ Jesus) as they were for the the second generation post-Exodus who first heard them. Those words from the Torah reading עקב Ekev/Eykev (“because,” Deuteronomy 7:12–11:25) call Israel to not only listen but also obey as the freed people of Adonai prepare to “cross over” into the Promised Land.

Yet, the Almighty warns reborn Israel not to boast in their own righteousness, for it is His promises, not their merit, that grant them the Land. Deuteronomy 9 and 10 reveal the tension between self-righteousness and fearing — revering — the Creator. Like Abram called to “cross over” from Mesopotamia to the Promised Land, Israel must leave behind past beliefs and trust God’s words alone as they “cross over” back into the Promised Land.

This pattern continues for believers today. We are saved — Heaven declares us a tzadiq (righteous one) — by אָמַן aman (trust, faith) in God’s promises, not our own works. The “Hear, O Israel” refrain echoes through Scripture, reminding us to listen and obey the one true God, rather than our own desires (aka “the flesh”).

5 ways to cultivate a heart of humble reverenceHere are a few ways we can apply the lessons from Deuteronomy 9–10 on fearing God and not boasting in our own righteousness to our daily lives:

Maintain a posture of humility and reverence towards God. Recognize that any righteousness or goodness in us comes from Him, not our own merits.
Be cautious about taking pride in our spiritual achievements or good deeds. Remember that we are saved by God’s promises, not our own works, in which we could boast.
When facing challenges or temptations, resist the urge to rely solely on our own strength or wisdom. Instead, seek God’s guidance and trust in His provision.
Guard against the tendency to judge others or feel superior based on our perceived spiritual maturity. We are all equally dependent on God’s grace.
Regularly examine our hearts and motives, looking for any traces of self-righteousness or a desire to boast. Repent and refocus on glorifying God rather than ourselves.
Cultivate a deep reverence and awe for God, recognizing His power, holiness, and sovereignty over all creation. This fear of Adonai should shape our attitudes and actions.

Trusting God’s Reliability Over Human PromisesWhen Yeshua spoke to the people in the Sermon on the Mount and the Sermon on the Plain, He was calling out how the popular interpretation of the Torah had lead the people astray. Yeshua called His students to live out the 10 Commandments, as “every word that proceeds from the mouth of God.”

For example, when he was arguing with the Pharisees about traditional hand washing before meals, He was warning them to be careful to not blur the lines between traditions that may be beneficial in one’s walk but are not to be followed at the expense of the literal words of God.

God is the one who liberated them from Egypt so He is to be the only deity who deserved their love and loyalty. God is not pulling a power trip on His people. He is reminding them that He was the one who humbled a literal superpower on their behalf, which is someone no other deity has ever done for their followers. The hearts of the people of Israel should never be divided or pulled in any direction away from Him.

The Israelite’s habitual inclination towards ecumenicalism and syncretism was an impulse of the flesh, not of the spirit.

Fearing the Lord: The Antidote to Self-RighteousnessThe giving of the manna was a teaching tool God used to reinforce the lesson of giving reference and preference to the Shabbat. It was introduced to them on the mountain, and ever day that they received their daily bread was a reminder that the One who brought them out of Egypt wanted to be with them everyday but He wanted to be with them in a special day on the Shabbat.

God told the Israelites that not only the people were to rest on the Shabbat, the slaves and servants under their control were also to be granted a taste of freedom on Shabbat.

““Hear, O Israel! You are crossing over the Jordan today to go in to dispossess nations greater and mightier than you, great cities fortified to heaven,” (Deuteronomy 9:1 NAS95)

The phrase “Hear O’ Israel” which is most famously recited in the Shema is an often repeated refrain in the book of Deuteronomy.

“Hear, O Israel, the statutes and the ordinances” (Dt. 5:1)
“Hear, O Israel! The LORD is our God, the LORD is one!” (Dt. 6:4)
“Hear, O Israel, you are approaching the battle against your enemies today. Do not be fainthearted. Do not be afraid, or panic, or tremble before, them, for the LORD your God is the one who goes with you, to fight for you against your enemies, to save you.” (Dt. 20:3-4)
“Be silent and listen, O Israel! This day you have become a people for the LORD your God. “You shall therefore obey the LORD your God, and do His commandments and His statutes which I command you today.” (Dt. 27:9-10)

The time of the nations is up, their wickedness had reached its full so God is evicting them from the Promised Land and establishing His people there instead.

This was the time for the people of Israel not to speak to God but listen to Him. God is making them into a great nation and He expects them to act like a separate nation. But we see in history that they repeatedly fell into the temptation to blend their culture with the culture of the nation around them and rather than being separate from the nations, they eventually became almost completely indistinguishable from them.

God gave us the Torah as a mirror so we can see ourselves for what we are and how we are falling short of becoming a reflection and representation of Messiah. When we look at the law and we should see ourselves. The Torah is supposed to be a mirror, a wake up call of our shortcomings. We can only resolve our shortcomings if we can clearly see them.

Crossing over: Leaving behind our past beliefs

“Now the LORD said to Abram, “Go forth from your country, And from your relatives And from your father’s house, To the land which I will show you; And I will make you a great nation, And I will bless you, And make your name great; And so you shall be a blessing; And I will bless those who bless you, And the one who curses you I will curse. And in you all the families of the earth will be blessed.” So Abram went forth as the LORD had spoken to him;” (Genesis 12:1-4 NAS95)

God called Avraham to “cross over” from the Euphrates river to a Promised Land. The Hebrew word for “crossing over” is ʿōḇēr, and the
root verb of this word is ibri, which is translated in our English bibles as “Hebrew.” How bizarre that is, that it is almost the same, like we have in our English word over sounds identical to the Hebrew word ibri?

Over: “Old English ofer, of Germanic origin; related to Dutch over and German über, from an Indo-European word (originally a comparative of the element represented by -ove in above) which is also the base of Latin super and Greek huper.” (Oxford Dictionary of English, Oxford University Press, 2010, 2023.)

When you look at the where we get our English word over from, and its derivations coming from Old English and Germanic, and basically it means to be over and above something. So yes, Avraham went over and above to cross over the river. What God asked of Avraham was not easy, but often times, making the right decision is not the easy decision.

The punch line is that Adonai was the one who lead Abraham to cross over the river Euphrates from his home in Ur of the Chaldeans to take possession of the Promised Land. Adonai would be the ultimate Hebrew of the Jordan to clean out the enemies of the returning Hebrews.

God is the One who is the one crossing over to subjugate the giants. He goes ahead of them to subdue His enemies so the people can enter the land and take it.

The Promised Land was not blessed because the people of Israel were so wonderful and righteous but because God is the wonderful One, the righteous One. The promise of God to Abraham is the merit on which their inheritance is based. God didn’t find Abraham already in the Promised Land to give him the deed to the land, but God plucked him out from a far away land to the new land.

“After these things the word of the LORD came to Abram in a vision, saying, “Do not fear, Abram, I am a shield to you; Your reward shall be very great.”” (Genesis 15:1 NAS95)

Just as Abraham left his past completely behind to follow God, the Israelites were called to do the same, to leave their past in Egypt behind. Abraham trusted God completely that He would give his heirs the Promised Land. God does not overpromise and never deliver. God does not promise something with the intent of never following through. This is how human beings act, but this is not how God acts. The promises we have from God are iron clad. He will do whatever He says He will do.

This is a point the Apostle Paul makes repeatedly in Galatians and Romans that Heaven grants righteousness to those who stand upon the Glorying the Hope of Israel, which is the Messiah.

Heaven doesn’t take much stock in our so-called great deeds. We can’t create something out of nothing. We are part of the creation and there is no way we can bind God’s power.

Agnosticism: The illusion of neutrality in spiritual matters“If you choose not to decide, you still have made a choice.” People who pretend to not know what the truth is and pretending to keep all options open, but they really do which side is right and wrong but they are deceiving themselves and others that they are simply undecided. The act of not making a decision is still a choice in itself.

Purposefully repressing the knowledge of God is part of the spirit of this world. Apathy and entropy are the natural way of things. It takes a concerted effort to push and nudge things in the right direction.

“It is not for your righteousness or for the uprightness of your heart that you are going to possess their land, but it is because of the wickedness of these nations that the LORD your God is driving them out before you, in order to confirm the oath which the LORD swore to your fathers, to Abraham, Isaac and Jacob. “Know, then, it is not because of your righteousness that the LORD your God is giving you this good land to possess, for you are a stubborn people.” (Deuteronomy 9:5-6 NAS95)

Moses told the people of Israel that one day, the Messiah would come and we, who are their spiritual descendants, hope in the Messiah and Him alone to remove our sins, transgression and iniquities, not because we are such perfect people, but because we hope in the Glory of Israel. We can achieve many worldly accolades but those will be forgotten in time. What remains is God’s promise to make a new heavens and a new earth and that He will restore us to life with new bodies. We don’t only hope in the resurrection but we can count on it.

This concludes Moses’ commentary on the first commandment that Adonai is the Lord our God who took us out of the house of bondage and because of that, we should have no other gods before Him. Why? Because none of the demons and false spirits on earth can make promises and also bring them to completion.

Summary: Tammy

View Details

How is the glory of the Almighty and His words connected? What does it mean to add to or subtract from his words? If Moses couldn’t enter the Promised Land, what does that mean for us? Join us as we dive into the Torah reading וָאֶתְחַנַּן Va’etchanan (“and I pleaded,” Deut. 3:23-7:11) and parallel passages to explore answers to these questions.

When our prayers become an ‘abomination’1. Avoid adding to or subtracting from God’s words (Deut. 4:2; 12:32). Pray according to God’s revealed instructions and commandments, not based on our own preferences or interpretations. 2. Make sure we are truly listening to God’s voice and obeying His teachings, rather than just speaking words. Closed ears make our prayers an abomination (Is. 1:15; Jer. 6:10; Isa. 6:9; Psa. 66:18; 109:7; Prov. 15:8; 21:27; 28:9). 3. Examine our own lives and behaviors to ensure we are living righteously, not just expecting God to answer our prayers while we continue in sin or disobedience. 4. Be willing to submit to God’s will, even when it differs from our own desires, like Messiah Yeshua’s praying “not My will, but Yours be done” (Luke 22:42; Matt 26:39). 5. Persist in prayer, but not to the point of annoying or disobeying God. Know when to stop asking if God has clearly said “no” (Deut. 3:25-26). 6. Teach God’s words faithfully to the next generation (Deut. 6:7), passing on a legacy of obedience and reverence, not just personal requests.

The key is aligning our prayers with God’s character and commands, rather than using prayer as a means to get what we want while ignoring His will. This helps ensure our prayers are pleasing, not abominable, to Him.

5 steps to avoid adding to and subtracting from God’s words1. Carefully study and obey the decrees and ordinances that Adonai passed through Moses, without trying to modify or reinterpret them. 2. Communicate God’s words accurately to your children and future generations, passing on the teachings without embellishment. 3. Be cautious about making claims that God has said or instructed something that is not directly supported by Scripture. Avoid adding your own interpretations or speculations. 4. If you don’t fully understand God’s words, humbly acknowledge that rather than trying to explain or change them. 5. Regularly examine your own life and behavior to ensure you are aligning with God’s instructions, rather than comparing yourself to others or making excuses.

The key is to faithfully adhere to and transmit God’s words as given, without trying to add, subtract or redefine them based on your own preferences or understanding. This helps maintain the integrity of God’s revelation.

5 ways to balance love and fear of the Almighty1. Recognize that fearing God provides wisdom and motivates us to obey His instructions, even when we don’t fully understand them. 2. Understand that the “fear of the LORD” is not about being terrified, but about having reverence, awe, and a deep respect for God’s power, holiness and sovereignty. 3. Focus on cultivating a love for God that casts out irrational fear, as the Bible suggests. Love and trust in God’s goodness can overcome excessive anxiety or dread. 4. Strive to stay in a “good standing” with God, not getting too distant from Him (which can lead to consequences) but also not presuming to be too close (which can also be dangerous). 5. Remember that God disciplines those He loves, so His correction or refusal of our requests may be an expression of His care, not rejection.

The key is to maintain a healthy balance, where we revere God’s greatness and authority, but also wholeheartedly love and trust in His character. This helps us walk the line between obedience and intimacy with Him.

Summary: Tammy

View Details

“But for all this, you did not trust [מַאֲמִינִם] the LORD your God…”(Deuteronomy 1:32 NASB 1995)

In this key verse from the Torah reading דְּבָרִים Devarim (“words,” Deuteronomy 1:1-3:22), the word translated trust is related to the verb for amen, communicating let it be done, and noun emunah, often translated as faith, faithfulness.1

אָמַן (ʾāman): to confirm, support, uphold (Qal); to be established, be faithful (Niphal); to be certain, i.e. to believe in (Hiphil)
אֱמוּנָה (ʾĕmûnâ): firmness, fidelity, steadiness.

Summary: Tammy

Scott, Jack B. Harris, R. Laird, Gleason L. Archer, and Bruce K. Waltke, eds. Theological Wordbook of the Old Testament. Accordance electronic edition, version 2.8. Chicago: Moody Press, 1980. ︎

View Details

The books of Shemot (Exodus) and Bamidbar (Numbers) explore Israel’s journey from slavery in Egypt to the Promised Land. Together with the recap for the second generation (Devarim/Deuteronomy), these books highlight the importance of trusting God’s provision, as seen in the examples of the Israelites in the wilderness (Numbers 11) and the lessons from Korah (Numbers 16-17) and Balaam (Numbers 22-25, 31).

This study on the Torah readings מַּטּוֹת Mattot and מַסְעֵי Massei (Numbers 30-36) warns against the dangers of deception, coveting, and cultural influences that can lead believers astray, drawing parallels to modern issues like critical gender theory. It emphasizes the need to recognize spiritual enemies, treat fellow believers with love (James 4), and remain faithful to God’s calling as a “kingdom of priests and a holy nation” (Exodus 19:3-6; 1Peter 2: Revelation 1, 5, 20).

Ultimately, believers must examine the source of their wisdom and direction, and to respond with courage and conviction when faced with moral decay in society.

Summary: Tammy

View Details

Bible passages mentioned in this study:

Numbers 25:10–30:1 (the Pinchas reading)
1Kings 17–19 (Elijah’s confrontation with the prophets of Baal)
John 2 (Yeshua’s cleansing the Temple)
Genesis 2–3 (Garden of Eden, the tree of life and knowledge of good and bad)
1Samuel 15 (Saul’s failure to obey God’s command against Amalek, so prophet Samuel steps up)
Acts 4–5 (the story of Ananias and Sapphira)
Numbers 9 (second Passover)
Numbers 27 (daughters of Zelophehad)

Summary: Tammy

View Details

Summary: Tammy

View Details

Outline of this study John 3:2–5; Deuteronomy 8:1–3: Signs of Heaven’s power on display in Israel’s history and how they are vital to being “born again” (0:00 in the recording) * Cleansing and purification in Torah instruction and Jewish tradition (4:04) * Cleansing rituals in ancient Israel and their connection to Messiah Yeshua’s teachings (9:57) * Trust and faith in God’s provision (16:06) * Spiritual warfare and the importance of seeking God’s strength to overcome evil forces (21:56) * Death, cleansing and battle with spiritual powers (27:32) * Being unequally yoked with Yeshua is a good thing: Lessons from the red heifer and the fiery snakes in Numbers 19 (Hebrews 9) and Numbers 21 (John 3:10–21) (33:52) * Numbers 21:1–9; 2Kings 18:4: The symbolism of the copper serpent in the Bible and how it went from healing to hurtful (37:45) * Numbers 21:10–35: Biblical locations in modern-day Israel and Jordan (44:45) * Numbers 21:14–18; 1Corinthians 10:1–4: Red Sea crossing and the true Source of “living water”water source.” Leadership’s role in maintaining people’s focus on the Source of help and hope. (49:20)*

Summary: Tammy

View Details

Here are other Bible passaged referenced in this study:

Leviticus 10 (the incident with Nadab and Abihu)
John 15:18-19 (“you are not of the world”)
Genesis (the account of Joseph)
Exodus 19 (the people as a holy nation)
Exodus 32 (the golden calf incident)
Numbers 3 (the placement of the Levite families)
Hebrews 3-4 (the concept of entering God’s rest)
Psalm 95:6-11 (“They tried Me, though they had seen My work. … Therefore I swore in My anger, truly they shall not enter My rest.”)
1Samuel 15 (Saul’s disobedience)
Acts 5 (Ananias and Sapphira)
Romans 15:4; 2Timothy 3:16-17 (the ongoing relevance of the Torah)

Outline of the recorded study:

Korach’s rebellion and its consequences (0:00 in the recording)
Biblical lessons on leadership, envy, and generosity (6:21)
Giving and sharing blessings with others (13:39)
Financial wisdom and thankfulness (19:12)
Spiritual lessons from biblical stories and their relevance to modern life (24:20)
Leadership and rest in the context of biblical Israel and its relevance to modern-day believers in Yeshua the Messiah (Jesus the Christ) (31:08)
Following God’s laws and judgments in the Torah (36:11)
Should we be judging others based on past actions and reputation? (43:44)
Messianic era and its promised abundance (50:39)
Biblical figures and their roles in the Tabernacle (56:20)
Moses’ leadership and the rebellion of Korah (1:02:39)
God’s dwelling place and leadership (1:08:50)
Being a dwelling place of God and serving in that temple (1:15:47)

Summary: Tammy

View Details

Bible passages referenced in this study:

Genesis 15:6 (Abraham’s faith credited as righteousness)
Ezekiel 36 (God’s restoration of Israel)
Deuteronomy 6 (Shema Israel)
Exodus 31:13 (Shabbat: God’s sign that He is the One Who sanctifies Israel)
Psalm 95:7-11 (Meribah and Massah, patterns for rejection of God’s leadership throughout time)
Jeremiah 31:31-34 (New Covenant prophecy)
Hebrews 3-4 (the “sabbath rest” for believers)
Matthew 5-7 (Sermon on the Mount)
Romans 6-8 (important interplay between the Spirit and the Law)
Isaiah 45:18-19 (God’s creation of Israel)

Summary: Tammy

View Details

Here’s an outline of this recorded study on Torah reading בְּהַעֲלֹתְךָ Beha’alotcha (“when you raise up” [the lamps], Numbers 8–12):

Grumbling and complaining in the Bible, with a focus on Moses and his leadership. (0:00 in the recording)
Humility, teachability, and spiritual maturity in biblical context. (4:50)
Numbers chapter 8 and its connection to light, bread, and the priesthood. (11:11)
The importance of community and standing for something. (17:13)
Spiritual nourishment and the importance of consuming the right things. (24:24)
Daily bread and spiritual sustenance in times of crisis. (31:03)
Yeshua’s feeding of the 5,000 on the west shore of Galilee (Israel) and the 4,000 people on the east shore (Greek Decapolis) symbolize abundant spiritual nourishment for Israel and the nations (35:21)
Jewish teachings of the Zadokim (Sadducees) and Perushim (Pharisees) on resurrection (42:06)
Maintaining distinctiveness in the kingdom of God while spreading the Good News. (46:04)
Understanding God’s message and unity among believers. (52:49)

Summary: Tammy

View Details

‘Nazarene’: Was Yeshua a Nazir?There is a lot of debate over what was meant by this:

[Yosef with Miriam] came and lived in a city called Nazareth. This was to fulfill what was spoken through the prophets: “He shall be called a Nazarene.”

Matthew 2:23 NASB 1995

Unlike other citations from the TaNaKh1 in the Gospels, here there is no writer or prophet named nor use of λέγων legon (“saying”) to denote a quotation, so this reference is thought to be a paraphrase drawn from multiple prophets.2

And contrary to what was required for the vow of a Nazir, Yeshua never claimed to abstain from grapes or alcohol, but rather acted contrary (Matt. 11:16-19; John 2:9; 4:46; Luke 22:20; Mark 14:25).

The tension between Yeshua’s actions and statement that He was not out to abolish the Torah (Matt. 5:17-19), leads scholars to suggest that Nazoraios/Nazarenos refers to either Natzeret (“Nazareth”) or the netzer (“branch,” later tzemach, or “sprout”) of messianic prophecy (Isaiah 11:1; Jeremiah 23:5, 33:15; Zechariah 3:8, 6:12). Or Nazoraios could be a combination of both possibilities.3

Summary: Tammy

Hebrew acronym for Torah, Neviim (Prophets) and Ketuvim (Writings) ︎
Stern, David H. Jewish New Testament Commentary: a Companion Volume to the Jewish New Testament. Accordance electronic edition, version 1.4. Clarksville, Md: Jewish New Testament Publications, 1992, paragraphs 297–302. ︎
Stern (paragraphs 299–302) ︎

View Details

Summary: Tammy

View Details

Summary: Tammy

View Details

In Torah reading Bechukotai, we are reminded of the profound blessings that await those who faithfully walk with God and uphold His Torah. However, we see in the book of Jeremiah, how God had to punish the children of Israel when they failed to follow the Torah and instead co-opted and integrated the disgusting practices of the people including child sacrifice into their religious and national culture.

“If you walk in My statutes and keep My commandments so as to carry them out…”

Leviticus 26:3 NASB

In the Ancient Near East (ANE), when there were contracts or treaties between an emperor and a vassal king. The scholarly term for these treaties is suzerain-vassal treaty. A suzerain- vassal treaty usually included both the blessings that come when both sides fulfill their ends of the contract and the curses that come when the parties do not fulfill their agreements. Leviticus 26 is the suzerain-vassal treaty between God and the people of Israel that was given to the first generation and the ending chapters of Deuteronomy provides us the suzerain- vassal treaty that was given to the second generation of Israel as they were preparing to enter the Promised Land.

The book of Jeremiah records what happened to the children of Israel when they failed to follow through on their side of the suzerain- vassal treaty with God.

Jeremiah warned that God’s coming judgement will be very harsh. In the ANE, sieges of major cities were common and the first step was to cut off food and water supplies to the city. Hezekiah’s tunnel was an important feat of civic engineering built to guarantee water in Jerusalem, even during a siege. You can survive a month without food but only 3 days without water so water was a crucial resource in any city to keep the people alive. Jeremiah warns the people of Judah that in the coming siege by the Babylonians, things will get so bad that the people of Jerusalem with descend into cannibalism if they do not repent and surrender to the Babylonians because there will be no other food.

Archaeological discoveries prove these weren’t just made up later. In December 2019, archaeologists found a small 2.5 cm folded lead curse tablet carved on Mt. Ebal in Israel. The small tablet included quotes written in Paleo-Hebrew from Deuteronomy 27 and Joshua 8, which is dated to 1400-1200 BC. The tablet says, Curse, cursed, cursed, cursed by the God YHWH. You will die cursed. Cursed you will surely die, cursed by YHWH. Cursed, cursed, cursed.”

Both Deuteronomy and Jeremiah bring up what are the blessings and the curses. Jeremiah called out the hypocrisy of the people of Israel who were going through the motions of worshiping God but also worshipping the gods of the Canaanites they were supposed to wipe out.

God wants us to enter His rest, not just go through the motionsThe blessings and curses in Leviticus 27 mirror those in Deuteronomy 28. They were important to the first generation who left the house of bondage and for the second generation who were preparing to enter His rest. The first generation, who God was speaking to in Leviticus, were not confident int heir ability to enter the promised land or in their ability to hold it. They sent 12 spies into the land and 10 gave back a “bad report” saying that walls of the Canaanite cities are too high, the people are too big. They’re too well equipped, etc.

The spies with their faithless report highlighted not only their lack of faith in their own abilities but also their lack of faith in God’s strength. They didn’t see that the God who brought them out of Egypt, who gave them water and manna in the wilderness would be the one who would take the land for them and would hold the land for them as well. Deuteronomy speaks to the second generation.

We are not well equipped on our own to break the back of Egypt, we were not able to defeat Amalek, but God is the one who broke Egypt’s back, God is the one who crushed Amalek, making good on all of His oaths and vows to His people bring them from bondage to freedom, from harsh labor to rest.

Strong families and communities come from strong valuesThe leadership of a nation contributes greatly to the direction of the people towards God or away from Him. Jeremiah called out the corruption of the monarchy, aristocracy and the priestly classes of Judah as they lead the common people away from God and towards the false gods of Canaan. Every Shabbat we pray the Shema, that we are to live and teach the Torah when we wake up, when we go to sleep and as we go about our daily lives. We are to live the Torah authentically, not as hypocrites putting on a pantomime.

We can’t ignore politics because politics is downstream from culture and culture is downstream from the family. A city is collection of families. If the general morality of the family is rotten, the city will become rotten, too. Cities with neighborhoods that are populated by stable families that promote life, will be orderly and well run but neighborhoods that are populated by unstable families that love death more than life will not be orderly or well run, even if they have access to a lot of taxpayer money.

Wealthy people who live in unstable cities like San Francisco or Los Angeles can build their small bunkers, with high fences, security cameras and well trained security guards They can create little islands of safety and order but the city around them is still falling apart. Just like we read in the book of Jeremiah, when you peel away the outer layers and look inside, you realize the outside may look great. The temple is in operation they’re presenting the offering just like they should and on schedule but when you look deeper, you see their hearts are weak and sick and they are not in what they are doing.

Don’t judge by appearances. Check the fruit! Political leaders and civic leaders are often referred to as “shepherds” by the prophets, largely as a reflection of the leadership in homes, and social groups, namely congregation of believers.

We should always be very careful in evaluating our shepherds that we don’t look for and be snowed by the externals. The externals, are they tall? Do they speak with a big booming voice? Do they have a great presentation? Do they speak eloquently? What happens when they teach one way, but behave in a different way? Words are cheap. See when they do because how they act will show you what they actually value. When the fruit in the churches and other social groups are bad, the fruit of the community also turns bad.

If we study only for the test, we do not internalize the lessons and the efforts of our study do not bear fruit. When I studied English grammar and had to diagram sentences, it went through one ear and out the other, but when I had a college internship as a copy editor, I was able to practically apply what I learned when I diagramed those sentences and internalized how to properly write the English language.

The things that God has made can propagate and self-replicate, while the things that men make cannot propagate or self-replicate, despite our current fears of robots and technology learning how to reproduce themselves.

Leaders who aren’t “present” or “with it” in seeking knowledge, wisdom and understanding may watch as their “flocks” — families, congregants, constituents — drift toward popular trends that lack wisdom and understanding. God speaks through challenging yet spiritually understandable means to encourage those who are truly and eagerly seeking truth to seek further.

We need to be very careful about who we submit to as an authority. It’s not important about whether they’re modern or hip as the current culture defines such things. It’s not about whether they can put on a great light show with a big smoke generator during church services. It should be about how to point people to what is most important in life, to give people substance, not marshmallow fluff.

Jesus answered them, “To you it has been granted to know the mysteries of the kingdom of heaven, but to them it has not been granted. For whoever has, to him more shall be given, and he will have an abundance; but whoever does not have, even what he has shall be taken away from him. Therefore I speak to them in parables; because while seeing they do not see, and while hearing they do not hear, nor do they understand.

In their case the prophecy of Isaiah is being fulfilled, which says, ‘YOU WILL KEEP ON HEARING, BUT WILL NOT UNDERSTAND; YOU WILL KEEP ON SEEING, BUT WILL NOT PERCEIVE; FOR THE HEART OF THIS PEOPLE HAS BECOME DULL, WITH THEIR EARS THEY SCARCELY HEAR, AND THEY HAVE CLOSED THEIR EYES, OTHERWISE THEY WOULD SEE WITH THEIR EYES, HEAR WITH THEIR EARS, AND UNDERSTAND WITH THEIR HEART AND RETURN, AND I WOULD HEAL THEM.’”

Matthew 13:11–15 NASB95

Here’s more context from Isaiah:

He said, “Go, and tell this people: ‘Keep on listening, but do not perceive; Keep on looking, but do not understand.’ “Render the hearts of this people insensitive, Their ears dull, And their eyes dim, Otherwise they might see with their eyes, Hear with their ears, Understand with their hearts, And return and be healed.”

Isaiah 6:9–10 NASB95

Is God setting us up to fail? No, he has given us the tools for success, if we are willing to not just hear God’s instructions but actually walk them out in life.

Do the blessings and curses only refer to the instructions regarding keeping the Shemitah and Yobel? The warning that exile will allow the land to rest (Lev. 26:34–35) suggests that.

When God curses a people, it’s a combination of withdrawing divine protection from the people and the calling down of supernatural destruction on the people. For example, when God destroyed Sodom and Gomorrah, it says that the Lord on earth called to the Lord in Heaven to bring down the fire and brimstone on those cities. So happened in Sodom and Gomorrah was more than just a withdrawal of divine protection.

The Promised Land underscores that God keeps His promisesGod created humanity out of the dirt or the dust, so that dirt is important to God, but what made humanity more than just a pile of mud is the breath of life from God. In the same way, the Shabbat is a place in time that comes along every seven days that God has blessed and made holy and special. The shabbat is different from the other days because God made it different from the other days.

This is also true with the dirt on the earth and the territories of the nation. The dirt in Eden was different from other places on earth. God is the one who gave the people of Israel, through Abraham, a particular plot of land in a a particular place for Abraham’s descendants through Isaac and Jacob to live in. The land of Israel is anchored to God’s promises to Abraham, Isaac and Jacob and their descendants. Land without a promise is just land.

Different types of land are used for different purposes. For example, we live in Sonoma County and where we are meeting is right across from a vineyard and I can tell you that in the wine industry, the terroir of the grapes is very important. Each wine appellation gets its name based on the characteristics of the soil in that area and how it affects the flavor and fermentation of the grapes.

We are not special because we come from the dirt. What makes humans special is the breath of life, the consciousness that God has planted in humans that he hasn’t planted in any other beings.

God blessed His people even when they weren’t living in the Promised Land, even when He gave them a time out from the land. He blessed Joseph while in Egypt, He blessed Daniel in Babylon and Queen Esther in Persia. They were part of a promise He made to Abraham. God didn’t bless them because of how holy they were but because of His holiness and His promises to bless His people and to raise up leaders to protect His people.

God promised to bless the nations of the entire world through Abraham. If God doesn’t keep His promise to Abraham’s descendants, what hope do those of us who are not descendants of Abraham have that He would keep His promises to us? The truth from the Scriptures is that all people are equal before God and all of us are granted the chance to repent of our sins and to trust and obey like Abraham did.

In Jeremiah, the Lord warned that His going to dismantle the nation of Judah by using a reprehensible nation called Babylon to come in force a change in leadership, to warn the people of Israel that they were going in the wrong direction. God did not just throw a life preserver to the people of Israel so as to watch the gentiles drown. God told Abraham in Genesis 12 that He blessed Abraham to be a blessing to the entire world, not just his family.

The promises God made to Israel were to be a blessing to all of humanity. The problem in Jeremiah’s generation was that the people of God were called to be the light of the world, but the only light they were giving to the world was darkness and the gentiles had nowhere to go to learn how to get right with God. How can they see that picture that the people of God are to be a light, when things around just look so dark?

God’s instructions diagnose the problem and point to the solution — Messiah!There is a beautiful chiastic structure in the Book of Leviticus that points to the promise of the Great High Priest in Yeshua.1

Leviticus 1–7: Offerings (things that approach the Presence)
- Leviticus 8–10: Priests, time (7+1 days) and Tabernacle
  - Leviticus 11–15: Clean & unclean foods and personal conditions
    - Leviticus 16–17: High priest bears Israel before the Presence
  - Leviticus 18–20: Clean & unclean behaviors
- Leviticus 21–26: Priests, time (moedim of 7 & 8) and Land
Leviticus 27–28: Vows (hearts that approach the Presence)

God is bringing the people of the world closer to Himself, to graft them into people of Israel, if we are willing to leave behind who were were before and to conform ourselves to His image and allow Him to re-create us. We have to be willing to be born again.

“If then, you act with hostility against Me and are unwilling to obey Me, I will increase the plague on you seven times according to your sins. I will let loose among you the beasts of the field, which will bereave you of your children and destroy your cattle and reduce your number so that your roads lie deserted.”

Leviticus 26:21–22 NASB95

Medieval Jewish commentators Rashi and Rashbam both warned that “walking” with — obeying — God only on occasion or walking with God only by chance is akin to walking against Him with hostility. God only wants those who walk with Him deliberately and exclusively. He doesn’t want fair-weather friends. God can make sons of Abraham out of the rocks, but the true sons of Abraham are those who deliberately chose to walk with God.

There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus. And if you belong to Christ, then you are Abraham’s descendants, heirs according to promise.

Galatians 3:28–29 NASB95

It is because of our High Priest Yeshua, we can walk to God boldly yet respectfully. There is a built in lesson in the Torah that tells us that God wants to be in the midst of His people and that only His Messiah can be the one to re-establish any rebuilding of a new temple. The Messiah is the problem and the solution to how God can live in the midst of His people.

Christians teach that Yeshua’s death has made the Torah basically null and void, yet they have reincorporated the Torah in an ad hoc fashion back into common practice because they realized that completely lawlessness is not closer to godliness.

There are pillars that need to be destroyed, pillars that hold up oppression need to be torn down but most of the ancient pillar of society that those who worship what is new and look down on anything old, need to be upheld. Just because it’s new doesn’t meant its good and just because its old doesn’t mean its bad.

Summary: Tammy

Hat tip: AlephBeta.com ︎

View Details

The celebration of Shavuot includes a remembrance of the giving of the 10 commandments at Mt. Sinai. Shavuot is 7 weeks + one day, culminating in a great harvest, not only for the literal wheat harvest but also the spiritual harvest of righteous souls. God has given us a way to deal with our sins, transgressions and iniquities.

This reading also dives into other cycles of seven, including

shemitah year, which is the seventh year of release
Yobel year, which is the year of jubilee

The provision of the return of the lands to the original owners in the shemitah year and the Yobel was not meant to absolve people of their obligations to pay their debts. The owner may give the land to someone else temporarily in a lease arrangement and during the time of the lease agreement, the one who is leasing the land from the owner has the right to the harvest of that land, but eventually the land will revert back to the owner.

The truth of the matter is that we are not the owners of the land we have established our homes upon. In China and some other countries that developed under Confucian principles, the people did not claim ownership of the land. ALl the land belong to the emperor or the king. The people can make contracts with the government to live on a piece of land in a 99 year lease, but they never own the land. The government owns it.

In the USA, you have to pay property taxes to the local government, and if you refuse to pay those taxes, they will take your house to cover the taxes that are owed. This is not much different from the medieval times when serfs were attached to the land and everything they did was subject to confiscation by the landowner.

Absolute power corrupts absolutely. If you have the ability to take power, then greed and covetous can come in and take advantage.

When God brought them to the land, He gave them a contract that they were to adhere to so they would be allowed to live in the land. They were supposed to read that contract closely and live by its provisions but it’s obvious from Israelite history that they did not read it because they never gave the land its shabbat rests. They also did not return the land to the rightful owners or liberate their indentured servants. Because of this, God sent the people of Judah into exile for 70 years, for a big time out, while He sent the people of the 10 northern tribes to Israel into exile for millennia.

God also told the children of Israel that their children were not really theirs. The people of Canaan sacrificed their children to the demons in return for fertility of the land, to gain the favor of demons. God expressly forbid this practice but when the children of Israel did so anyway, God condemned for this. They did not escape judgement for killing the children that God gave them to the demons. Rather than acknowledging that it was God who provided the rain that would produce the harvest, and exercising faith in God that He would provide enough food to bring them through the shabbat years, the people chose to make a deal with Moloch and every year, they would sacrifice their children to him instead to ensure the fertility of their land without God’s blessing.

The Israelites thought the land was theirs to do with as they pleased and they thought they could use and abuse their fellow Israelites without consequences.

Even though Jeremiah prophesied that God would exile the people from the Land, He also bought a title to a property in the land, showing the people that although God was requiring them to give the land its rest, that He would allow them to return to the land at the end of the rest. The Israelites were not willing to open their hands to share the bounty that the Lord gave them for free, so God pried their fingers open took it out of their hands until they repented as Daniel did and acknowledged the source of their blessings. We do see that in 70 years, there was a return to the land, but only a remnant returned.

However, we see that after the 70 years, most of the people decided not to return to the Holy Land, they chose to remain in exile for many generations after. Only a remnant returned and there was less of a burden on the land.

If the people of Israel has truly read and obeyed the Torah, the exiles never would have happened. God would have not have to evicted them from their land lease.

The promise that Naomi and Ruth shared with each other is the promise that with Ruth’s assimilation that she was no longer a foreigner or a stranger but a beneficiary of the Abrahamic covenant. Everybody is going to be a part of the people of God, they’re all going to be a part of Abraham’s family over time. God did not want the people of Israel to think of themselves as just a little clique of descendants of Abraham who would keep all of God’s blessings to themselves and everyone else would just be looking in from the outside. No, it was Solomon’s prayer that the Temple would be an active house of prayer for all people, not a museum. The Temple was supposed to be a magnet to draw both Jews and Gentiles to God but the problem is that the Jews ended up repelling people away from God rather than helping God draw them into His Kingdom.

That’s part of the conversation the Apostles had during the Acts 15 council. They were trying to sort out how high the hurdles should be for those coming from the nations. In the example of Abraham, God set the bar pretty low. Why should they set the bar higher than God Himself did?

The people who founded the United States of America were students of the Torah and found great solace in Leviticus 25:10. It’s carved into the Liberty Bell in Philadelphia. There were some who took that call literally and wanted to liberate the slaves, but the southern states ignored that lesson and all sorts of misery in our country happened as a consequence.

Whether it’s the story of Naaman’s slave girl, or the Patriarch Joseph or the Prophet Daniel, despite their sufferings and privations, they had the best interests of their gentile overlords at heart. They understood the assignment of the descendants of Abraham to be a blessing to the entire world, even when their slave masters didn’t deserve their kindness.

Messiah Yeshua taught HIs disciples to pray for Heavens mercy on everyone, even on their enemies.

This is why one of the titles of the Messiah was the “Leper Messiah.” He was the one who was willing to be a pariah for the sake of His people, yet He is the most treasured leader of the House of Israel. He takes away all the sins, transgressions and iniquities and they are no more.

“‘Give us this day our daily bread.

‘And forgive us our debts, as we also have forgiven our debtors.

‘And do not lead us into temptation, but deliver us from evil. [For Yours is the kingdom and the power and the glory forever. Amen.’]” (Matthew 6:11–13 NAS95)

“And He said to them, “When you pray, say: ‘Father, hallowed be Your name. Your kingdom come.

‘Give us each day our daily bread.

‘And forgive us our sins, For we ourselves also forgive everyone who is indebted to us. And lead us not into temptation.’”” (Luke 11:2–4 NAS95)

We are to err on the side of mercy for those who are done something wrong to us. The prayer Yeshua taught us incorporates the Golden Rule that we are to love our neighbor as ourselves. We don’t hold grudges or seek vengeance. We are to seek the good of others and deal with others and correct others in the way that we would want others to deal with or correct us.

John Adams, one of the founders of the United States of America wrote that the bedrock of the US Constitution is self-governance, and it is the key to any government. “We have no government armed with power capable of contending with human passions unbridled by morality and religion. Our constitution was made only for a moral and religious people. It is wholly inadequate to the government of any other.”

Human nature does not encourage us to respect other people’s boundaries. This is why laws have to come in and restrict this human inclination. The more the evil inclination pushes on the boundaries of the culture, the harder and harsher the law has to be to push back to protect these boundaries.

If you want to put yourself as a judge of others, you have to be sure that the measure of your judgement errs on the side of mercy because if you are going after the splinter in your neighbors eye as you have a log in yours, God will apply that same standard in His dealings with you.

Matthew 18 is a key parallel passage to the Golden Rule. The Apostle Peter asked Yeshua if forgiving someone seven times qualified as perfect mercy but Yeshua told him that we are to forgive 70×7, which means we are called to extend forgiveness so often that we end up losing count of the number of times our neighbor offended against us.

““For this reason the kingdom of heaven may be compared to a king who wished to settle accounts with his slaves. “When he had begun to settle them, one who owed him ten thousand talents was brought to him. “But since he did not have the means to repay, his lord commanded him to be sold, along with his wife and children and all that he had, and repayment to be made. “So the slave fell to the ground and prostrated himself before him, saying, ‘Have patience with me and I will repay you everything.’ “And the lord of that slave felt compassion and released him and forgave him the debt. “But that slave went out and found one of his fellow slaves who owed him a hundred denarii; and he seized him and began to choke him, saying, ‘Pay back what you owe.’ “So his fellow slave fell to the ground and began to plead with him, saying, ‘Have patience with me and I will repay you.’ “But he was unwilling and went and threw him in prison until he should pay back what was owed. “So when his fellow slaves saw what had happened, they were deeply grieved and came and reported to their lord all that had happened. “Then summoning him, his lord *said to him, ‘You wicked slave, I forgave you all that debt because you pleaded with me. ‘Should you not also have had mercy on your fellow slave, in the same way that I had mercy on you?’ “And his lord, moved with anger, handed him over to the torturers until he should repay all that was owed him. “My heavenly Father will also do the same to you, if each of you does not forgive his brother from your heart.”” (Matthew 18:23–35 NAS95)

You don’t reprove your neighbor because you want to put the screws to him but because you want him to repent of his sin and reconcile with others and with God. You want that person to be in the Kingdom of Heaven, not living in an exile from God’s grace.

When Yeshua tells parables about merciful masters who forgive debts, he is presenting a model for how living the Torah with a new heart solves a myriad of social justice issues, such as predatory lending, employee exploitation, discrimination, etc.) Power corrupts when it’s unrestrained by the Torah.

The French Revolution started with good intentions, because the French monarchy was completely out of touch with the sufferings of the common people. But the revolutionaries turned out to be even worse than those they usurped. The leaders of the French Revolution terrorized the French monarchy, aristocracy and the clergy. Once those tyrants were gone, the French revolutionaries inflicted the Reign of Terror on each other and so much blood flowed through France that the people put their support behind General Napoleon Bonaparte, a new tyrant, who was able to restore some semblance of law and order, but he also reestablished a new monarchy. The abuse of power resulted in more power and more abuse of power because they did not have good Christian principles guiding their revolution. They worshipped their own reason and rather than liberating themselves, they destroyed themselves.

The exiles were placed on the people of Israel to teach them some lessons about extending mercy to the poor and those enslaved, but those who returned to the Holy Land to restore the nation did not take all the lessons God was trying to teach them to heart because when Yeshua came, the social justice ills that caused God to evict them from the Holy Land in exile were still an issue when Yeshua was on earth.

Yeshua called Israel to be a blessing to all the nations, to share their blessing, not to keep them completely to themselves. In Yeshua’s parable of the Good Samaritan, He told us that even the “half breeds” were worthy of the Kingdom. When He went to Samaria Himself, there were some there who were willing to accept His teachings, even though the people in charge of the temple in Jerusalem weren’t loving to them, the God of the Temple in Jerusalem did love them and wanted them to be in relationship with Him. Cornelius also heard the same call, proverbially holding onto the tzitzit of the Apostle Peter and following him into the faith of Yeshua.

Neither the Patriarch Joseph or the Prophet Daniel looked like the icons of stability on the surface, both of them were teenagers when they ended up in exile but they grew up and because of their steadfast faith in God, they served their gentile kings with wisdom that was easily recognized.

View Details

The nuances of sin, repentance and their generational impact come together in this study of a seemingly innocuous passage in the Torah reading אָמַר Emor (“say,” Leviticus 21–24).

A snapshot of God’s justice and moral accountability is seen in King Saul’s actions and the consequences of disobedience in the house of Eli. There’s a difference between sins that lead to death and those that do not (1John 5:16-17). Yet there’s also a biblical principle of punishment extending to the third and fourth generation (Ex. 20:5; 34:7; Num. 14:18; Deut. 5:9). Many have personal experience of generational curses in their families and the importance of repentance and forgiveness.

Outline of the studyNumbers in parentheses are time markers in the recorded study.

Leviticus chapters 21-24, including food restrictions and David’s experience with foreign bread (0:11)
- The Bible study discussed Leviticus chapters 21-24, covering topics such as food sharing and David’s problem with bread.
- The speakers highlighted the heart of God for family, as seen in the priests’ marriages and children.
Religious perspectives on marriage and priests’ allowed relationships (2:56)
- Daniel Agee discusses the Hebrew word “Zina” and its redefinition in modern Judaism.
- Agee highlights the contrast between traditional biblical views and modern interpretations.
- Daniel Agee discusses the redefinition of adultery in modern Jewish law, which allows for promiscuity among single individuals.
- Ezekiel 44 restricts the types of women that priests and high priests can marry, with high priests unable to marry widows.
Food restrictions for priests in ancient Israel (9:03)
- The types of food that priests can and cannot eat in the context of a specific biblical passage.
- The passage highlights the importance of proper classification and purity in the consumption of holy foods.
- Levites do not inherit land or property, but can switch tribes through marriage.
- Inheritance is through males’ lineage, not females’, so women can shift tribes if they choose.
Biblical principles for handling unintentional and intentional mistakes in religious context (13:51)
- Accidental and purposeful disobedience in relation to God’s laws.
- God has a different response to purposeful disobedience compared to accidental disobedience.
- 1Samuel 21: David’s encounter with a priest who provides him with sacred bread. The story highlights David’s resourcefulness and cunning in obtaining food during his flight from King Saul.
Biblical locations and priests’ bread distribution (19:13)
- The location of Nob, a suburb of Gibbea, near Jerusalem.
- David asked for five loaves designated for the priests in Gibbea, where they were being served for 400 years.
David and Saul’s actions, consequences of violating Torah provisions (21:58)
- David and the priest of Showbread purposely sinned by eating the consecrated bread, and God held them accountable.
- God emphasized the importance of following Torah provisions and the consequences of violating them.
- David learns of Saul’s massacre of the cohenim of the Lord.
- David offers safety to the son who escaped the massacre.
- David believes God had a different plan in mind for him and Saul.
God’s plan and how He uses even flawed individuals for His purposes (28:07)
- God had a grander plan involving the death of priests in the story.
- God can use even flawed individuals for His purposes, as seen in the examples of King Ahab and Hitler.
Eli’s household and their sinful actions (32:56)
- Why 85 men in Eli’s household were executed, despite not necessarily deserving death.
- God had pre-planned punishment for Eli and his household in 1Samuel 2.
- Eli scolds his sons for their immoral behavior, including treating women as prostitutes.
- Eli recognizes the offerings given by people are being contaminated due to his sons’ actions.
God’s covenant with Israel, disobedience, and consequences (38:42)
- God criticizes the family of Israel for prioritizing their own sons over Him, threatening to cut off their arm and appoint a faithful priest instead.
- God foretells the death of two sons in the family, and the appointment of a faithful priest who will walk before His Anointed One.
Premature deaths of priests and their descendants, fulfillment of prophecy (40:44)
- God uses Saul’s wickedness to fulfill a prophecy, killing Eli’s descendants.
- High priests Zadok the son of Ahitub and Ahimelech the son of Abiathar served under King Solomon.
God’s plan to remove Eli and his descendants through Saul’s actions (45:14)
- God uses Saul’s evil behavior to fulfill His plan, but Saul still faces punishment for his actions.
- God does not spare the guilty, punishing them for their crimes, as seen in Saul’s death in battle.
- David’s wife Michal saves him by lowering him in a basket, and he later hangs her five children as punishment.
- The story highlights the seemingly innocuous rule in the Torah about who gets to eat bread, and how it can lead to errors in punishment.
Biblical interpretation and moral responsibility (50:08)
- Matthew 12: Yeshua defends his disciples for picking grain on the Sabbath, citing David’s example.
- David feels morally responsible for the deaths he caused, despite not being legally guilty.
- David feels responsible for priests’ deaths due to his knowledge of serial killer Doeg.
- David blames priests for breaking Torah bread, but God ultimately kills them.
God’s role in unjust deaths and long-term consequences (56:35)
- Daniel Agee reflects on the story of Eli and its lessons on God’s sovereignty and consequences.
- Agee trusts in God’s ultimate responsibility despite unclear reasons for events and lessons learned.
- Daniel Agee: God sees and knows why people die, even if it seems unjust.
- Larry Kates: God can fix mistakes made in this life, but we can’t.
Repentance and forgiveness (1:02:16)
- The importance of repentance in response to conviction by the Holy Spirit, citing examples from the Bible.
- 1John 5:16-17 provides further insight into the importance of repentance. John assesses various sins, including those leading to death, and highlights the importance of seeking forgiveness. John emphasizes that even in cases of serious sin, God can forgive and restore, citing examples from the Bible. Individuals who repent can receive forgiveness and a positive eternal outcome.
Generational curses and accountability in family and faith (1:08:50)
- The consequences of sin and God’s mercy, with one feeling anger towards Saul and another reflecting on their own actions.
- Some have family history of generational curses, and it affects their lives and relationships. Modeling good behavior is important for children and grandchildren, and how it impacts their perception of life and God. Parents’ behavior influences children’s choices and life decisions.

View Details

Here are some highlights from this study focusing on the Golden Rule, first revealed from Heaven in the Torah reading קְדֹשִׁים Kedoshim/Qedoshim (Leviticus 19:1–20:26).

How does loving our neighbor relate to not hating in our hearts?Hatred and resentment in one’s heart can damage relationships and lead to unloving actions. Leviticus 19:17–18 instructs not to hate fellow countrymen in one’s heart, because harboring inner hatred or taking vengeance can lead one away from God — to sin.

However, it’s important to reprove or correct others in a spirit of love, not condemnation. Loving one’s neighbor means caring enough about their spiritual well-being to gently point out wrongdoing, while also avoiding bearing grudges or making assumptions about their character. The goal is restoring fellowship, not punishment.

What can we learn from Israel’s history about caring for boundaries?Personal boundaries reflect one’s identity in God and relationship with Him. When Israel stopped caring about being distinct from neighboring nations, it weakened their spiritual foundations.

National boundaries are an extension of shared personal boundaries among a people. If individuals do not care about boundaries with one another, it impacts unity and vulnerability as a nation.

Failure to maintain clear boundaries can lead to assimilation and loss of heritage over time. Israel blended in with other cultures rather than standing apart as God intended, contributing to their spiritual decline.

Strong boundaries protect against external influences that could compromise faith and values. When Israel did not zealously guard its boundaries, it became susceptible to idolatry and exile from its promised land.

Boundaries should not be about exclusion but distinction. God called Israel to be a light to other nations, not separate from them, so boundaries are for preserving identity and purity rather than isolation.

View Details

Moral challenges faced in ancient Israel and in the first century — organ and blood donation, sexual confusion — still plague society today. Leviticus 18 and 1Corinthians 5–6 help us see that immorality, disrespecting boundaries between and justifying sin have been persistent problems for thousands of years.

Torah reading אַחֲרֵי מוֹת Acharei Mot (“after the deaths,” Leviticus 16–18) with Isaiah 52:13–53:12 and Hebrews 3–10 also explores the atoning — covering — work of Heaven’s Anointed One, Yeshua (Jesus). That frees us and gives us power over what has enslaved us and all humanity since the beginning. The seeming paradoxical dual character of the Holy One of Israel as “high and lifted up” and “God with us” helps us understand the Messiah’s role as the ultimate כֹּהֵן הַגָּדֹל cohen ha-gadol (high priest) and the two covering–removing offerings of Yom Kippur (Day of Atonement).

By filtering our thoughts through Scripture (2Cor. 10:5-6) and discussing struggles with mature believers (James 5:16), we can confront modern cultural pressures while showing compassion. Such counsel guides us in upholding righteousness courageously in a corrupt age, ancient or modern. Families and faith communities must provide safe places to discuss these issues biblically.

As the Word made flesh (John 1:1, 14), Yeshua is the bridge between Heaven and humanity, the pinnacle Agent of Heaven’s lifeline to humanity through the “kingdom of priests, a holy nation” (Ex. 19:6), Israel. The good news (gospel) is anyone who hears and “walks” that Bridge can access God’s mercy and favor — and live covered and purified lives honoring to Heaven.

Summary of the recorded studyElevating experience with God and respecting His holiness (0:11)Elevating experience with God and respect for His commands are themes in Leviticus 16-20.

The Lord is both “high and lifted up” (Sinai) and “dwelling in the midst of the people” (tabernacle), representing two aspects of God’s presence.

The paradox of God’s closeness and remoteness is highlighted, with the words of the Lord being both “close to you” and “elevated above the earthly experience.”

You can’t merely treat God like a buddy without understanding how holy separated He is from us.

Worship and offering practices in the Bible (5:12)Our worship and our behavior should be different from that of the nations. God deserves to be worshipped in the way He asks us to worship and He has the right to expect our behavior to align with His instruction. The Israelites arrived at Mt. Sinai to receive the witness of the One who rescued them from slavery and brought them to freedom. Presenting their offerings at the tabernacle was an important part of their worship. God did not want them to make sacrifices in their own homes in privacy, but to publicly proclaim their honor to Him. Worship is a community event, not a private event.

The Israelites had a lot to unlearn. They had witnessed the disgusting worship practices of the Canaanites and Egyptians and God specifically warns them not to worship Him the way those false gods and demons are worshipped. They are not called to drink animal blood, they are not called to perform ancestral sexual rites, they are not called to allow demons to possess them to make them powerful. They are not called to mix what God wants with how the false deities are worshipped and make something new.

What we read in Leviticus 17 were common issues in the 1st century as well. That’s why the advise that the Jerusalem Council issued to gentile converts in Acts 15 was given to simplify the instructions God gave to the Israelites in Leviticus 17.

The importance of blood in Jewish tradition and its connection to life (10:36)Moral issues in the ancient world persist today. History repeats itself and even rhymes. Sometimes the more sophisticated people become, the more debauched they can become, too. The Soviet Union collapsed but those who ran it behind the scenes replaced their red socialist garb with suits and ties and they have continued their thuggery and oligarchy into the 21st century.

The tabernacle is not the Lord Himself. The ark of the covenant is not the Lord Himself. The altar is not the Lord Himself. The tabernacle and the things within it were made by His instruction to decorate His home and to ensure it functions in the way He instructed by He is above His creation. The Tabernacle and its contents are patterns of heavenly things, with the Lord’s presence dwelling above.

“Life of the flesh is in the blood” (Gen. 9:4; Lev. 17:11, 14; Deut. 12:23). Even pagan societies discovered that stopping its flow leads to death.

“(T)his is My blood of the covenant, which is poured out for many for forgiveness of sins.”

(Matthew 26:28 NASB)

This is why the pagan rituals emphasized draining and drinking of blood. They were drinking and ingesting the blood of the animal to connect to the life-force of the animal, but God said we are not to do this. Our lifeblood comes from the Creator to the creature. We do not get life from other creatures, we get our life force only from God.

Pagan practices, divination, and respecting God’s boundaries (17:48)People from early history have been attempting to tap into divine power through necromancy or other forms of divination. Bible commands against divination because seeking knowledge of good and bad in the world apart from the Source of all life often leads one away that source.

We can’t hack into God with these rituals. These rituals offer only a bait and switch, and you may think you are tapping into something holy but you will be tapping into something demonic instead.

Leviticus 17–18: Respect boundaries. This is something important for ancient and modern contexts. We are told not to only elevate God but to respect Him. We are instructed to respect God’s boundaries and those of our fellow human beings. We are called to respect and love God with all our being and to love and respect our neighbors as we love and respect ourselves. The path of holiness is very narrow.

Biblical interpretation and the importance of understanding symbolism and parables (22:52)Some mockers deride Yeshua’s statements eat His flesh and drink His blood (John 6:53-54, 56) as proof of paganism in Christian belief. But some believers also point to those and other passages during Yeshua’s Last Supper — plus Leviticus 17 prohibitions on drinking blood — as Bible instruction to avoid blood transfusions.

Yet should also note that Yeshua followed the “eat My flesh and drink My blood” with this:

“For My flesh is true food, and My blood is true drink.”

John 6:55 NASB 1995

This should suggest more is going on here than literal cannibalistic divination. This lines up with a key biblical passage about feasting on God’s words (Deut. 8:3; Matt. 4:4), in order that lessons change behavior and character.

It’s importance to understanding the symbolism — parable — in the Tabernacle. A key principle with parable interpretation is to look for the “punchline” and not take them literally or parse every detail apart from that “zinger.”

The Scriptures are the “bread of life” that enriches one’s life. A lesson during Pesach (Passover) and Matzot (Unleavened Bread) is that fasting from leavened things can help one master the self and see the sinful things in life.

Blood transfusions, organ donation and Judaism’s views on saving life (30:40)The modern understanding of blood as able to be transferred to other people who have the right type is a lesson from the Designer that blood transfusions to save life aren’t going against that design.

When you donate blood, one of the first things the blood bank will do is test it to determine the type of blood, particularly the Rh factor so they can determine who can receive it on the other end safely. They do not need to perform DNA tests on donated blood in the way they have to do on donated organs. As long as the Rh factor matches, the blood is safe for the recipient without rejection medications.

Organ donation, though, often requires anti-rejection drugs because of genetic uniqueness of people’s organs. And while pig carcasses are improper to eat or touch (Lev. 11:7; Deut. 14:8), replacement valves used for human transplants do not violate the Torah, as working to help a livestock fallen into a ditch or well on Shabbat (Sabbath; Luke 13:15; 14:5) isn’t anti-God.

The role of Jesus as both divine and human, with references to the Hebrew Bible and the concept of yoke (35:52)

Therefore, since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin. Therefore let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need.

Hebrews 4:14-16 NASB 1995

The role of Yeshua as the high priest who understands and empathizes with humanity’s struggles, despite being separate — sinless, holy — from the muck and mire of the world.

In Yom Kippur, Yeshua is pre-figured not only in the High Priest but also in both goats. He is the one who carries us on His shoulders. He is the one who carries our sins away and He is the one who died for us.

Fasting every year on Yom Kippur, and from leaven in the Days of Unleavened Bread, is a way to emphasize how we need to watch for and separate aspects of our lives that need to be purified and renewed.

Part of that is to recognize and acknowledge one’s “house of bondage” and the pull to return to it, even after being called out.

Like the second generation of Israel post-Exodus who “entered [the LORD’s] rest” in the Promised Land, we are to come to Messiah, Who offers rest and lightens their burden, rather than adding more commandments or weight.

“Come to Me, all who are weary and heavy-laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and ‘you will find rest for your souls’ [Jer. 6:16]. “For My yoke is easy and My burden is light.”

Matthew 11:28-30 NASB 1995

Trusting in God’s righteousness, not own efforts (44:06)The Messiah offers an easy burden and teachings are light, and trusting in God leads to righteousness.

The good news of the kingdom is the Creator of the heavens and Earth wants to dwell with us — to be “at one” with us again after the gulf of separation started widening with rebellion in Eden. The LORD started bridging the gulf with Abraham and others who would trust God enough to learn and live His ways, rather than the ways of the world without God.

We start with acknowledging that Messiah Yeshua is the righteous one who is credited to us as righteousness. We should live as people who are free from our sins. We don’t live as though we have to earn heaven’s attention. We already have Heaven’s eyes on us and when we hear His words, and learn His thoughts and His ways and change our thoughts and ways to match His, this is how we grow and change for the better.

Understand that God’s favor is already upon us, and we don’t need to earn it.

Bridging heaven and earth through Yom Kippur and the Messiah (48:36)Leviticus 17 echoes the four instructions in Acts 15 for new gentile believers so that learn more about the true God (Acts 15:21) and detox from paganism.

The promise of the New Covenant (Jer. 31:31–34; Ezek. 36:25–27) is for a new “heart” and God’s Spirit. That means one’s thoughts and passions change from what they were before.

The significance of Yom Kippur and the Tabernacle services highlight the role of the high priest and the ultimate sacrifice of the Suffering Servant. Isaiah 52:13–53:12 reveals that the Suffering Servant is the only one who can cover Israel’s iniquities — Israel as a whole or some tzadiq (righteous person) among her can’t do it. This promise is fulfilled in the Messiah.

Yom Kippur and its significance in the Jewish faith, with references to Leviticus and Hebrews (55:47)Yom Kippur is an annual memorial of Yeshua as high priest, covering and removing (purifying) the sins, transgressions and iniquities of all people.

Even though everyone can’t see with their own eyes what the High Priest is doing, everyone can participate, by humbling ourselves and acknowledging the High Priest’s work. Israel can’t cover her own sins, transgressions and iniquities.

The moral dilemma of Mitzraim (Egypt) and Canaan reflected in Leviticus 18 parallels the naive “tolerance” of immorality the congregation of believers recorded in 1Corinthians 5.

Pesach (Passover) is an annual memorial of how each person is delivered from their own “house of bondage,” and how we are to leave the immorality of our pasts behind.

Gender roles and identity in ancient Israel and modern culture (1:01:06)Confusion about gender roles and identity in childhood and adulthood isn’t a modern phenomenon, as Leviticus 18 and 1Corinthians 5–6 warn.

We should not pat ourselves on the backs and claim that we are not like the Canaanites or the Corinthians. Unregenerate human nature hasn’t changed over the millennia. We all need redemption, we all need to learn God’s instruction and practice them.

The Greek word translated “effeminate” (NASB) in 1Cor. 6:9–11 is μαλακός malakos. The literal meaning is something that is “yielding to the touch, soft,” but it is used in ancient Greek literature for “being passive in a same-sex relationship.”1 This is not talking about a boy or a man who is on a spectrum of masculinity.

The same struggles between knowledge of good and bad seen in the Garden of Eden are present today in a growing crescendo in society on fluid sexuality and “gender.” Like the dilemma in the garden, we are faced with trusting in the One Who “made them male and female,” a way that leads to life or death, and trusting the Adversary’s “did God really say” way that leads to “you will surely die” or “in dying you will die.”

Confronting sin and unregenerate human nature in the midst of cultural and societal pressures (1:09:42)The congregation at Corinth tolerated πορνεία porneia — sexual immorality — in their midst (1Corinthians 5). The situation recorded 1 Corinthians 5 shows us that the practices of Leviticus 18 were not limited to Canaan.

The Corinthians were tolerating the same sin that Reuben had committed against Jacob, when Reuben slept with Rachel’s handmaiden, who was also his father’s concubine. (Gen. 35:22)

Jacob didn’t tolerate that behavior but the Corinthians thought they were better than the Patriarch Jacob when they tolerated this abomination in their midst until the Apostle Paul called them out for it.

It’s important that the assembly of Yeshua confront and not condone sinful attitudes in the congregation and society. The Bible has addressed these issues throughout history.

It may seem very odd to have a conversation about some of the worst most reprobate sins that humans can commit in the midst of a conversation about the most holy, most sacred day of God’s religious calendar, but it is the power of God that can cleanse us, not only from minor mistakes but from major mistakes and errors of judgement.

Believers must confess their sins to others who are mature in the faith. Likewise, parents must be a “rock” for their children, providing a safe space for them to discuss their problems, influences and messages they’re getting from friends, teachers and society.

“Chastity will be lost where the distinction between the sexes is not observed.”

St. Ambrose of Milan

Filter thoughts and emotions through biblical teachings to avoid spiritual harm (1:17:37)Prophecies in Deuteronomy and 1Corinthians 5 about the decay of the family.

The sins recorded in 1 Cor. 6:9-11 are not done in secret, they are done in broad daylight. These activities are not only tolerated but openly taught and encouraged in our schools and on social media, which are amplifying these false messages. Our culture is promoting these abominations and lying to the children at 120 db and we have to respond at 120 db to proclaim the truth.

God tells us that we need to have a strong firewall strengthened with His word to filter out the evil ideas of the world and only allowing the thoughts that are helpful and edifying to us to enter our minds. Living in this world is very challenging but we also have hope.

Believers must filtering thoughts and emotions through the words of God to avoid disobedience and deception.

For though we walk in the flesh, we do not war according to the flesh, for the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses. We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ, and we are ready to punish all disobedience, whenever your obedience is complete.

2Corinthians 10:3-6 NASB 1995

Pay attention to whose voice you are listening to, so we can discern what’s consistent with the words of God and what’s out to harm us.

Bauer, W., F. W. Danker, W. F. Arndt, and F. W. Gingrich, eds. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 3d, Accordance electronic edition, version 2.8. Chicago: University of Chicago Press, 2000.
︎

View Details

And the sons of Israel sighed because of the bondage, and they cried out; and their cry for help because of their bondage rose up to God. So God heard their groaning; and God remembered His covenant with Abraham, Isaac, and Jacob. God saw the sons of Israel, and God took notice of them.

Exodus 2:23-25 NASB 1995

Israel “sighed” (Hebrew: va-y’anach) because of their bondage. This word implies deep anguish and distress over their suffering.

Their “cry” (tza’akah) for help because of bondage rose up to God. This was a cry of desperation, not just a casual call.

God “heard” (shama) their groaning. This implies an active listening, not just passively hearing sounds. God intimately understood their pain.

God “remembered” (zakar) His covenant. This remembering conveys God taking deliberate action, not just casually recalling something. He was faithful to His promises.

God “saw” (ra’ah) the sons of Israel. This seeing communicates God’s attentiveness to them in their affliction. He took notice of them and their plight.

God “knew” (yadah) them, not just “took notice” of them. Beyond simple knowledge, yadah implies deep, intimate understanding and connection between parties. When used regarding relationships between people, it conveys the closest bond of knowing another through experience.

In the Genesis context of Adam “knowing” Eve, it signifies marital intimacy and unity. So when applied to God “knowing” Israel here, it suggests an exceedingly close bond between God and His people born of shared experience. He intimately understood their suffering, having been present with them throughout their affliction in Egypt. This yadah relationship between God and Israel laid the foundation for His act of redemption.

In this study Passover and Unleavened Bread, with focus on personal journey and temple offerings (0:00) + Matzah represents removing malice and wickedness, feasting on sincerity and truth. + Passover and Unleavened Bread offerings rehearsed, temple preparations discussed. * Trusting God and overcoming generational sin (recording time code: 5:04) + We should questions their own trust and obedience as they reflect on leaving Egypt. + Wars in the 20th century led to generational devastation and targeted groups for extinction. + “The sons of God” in the context of biblical prophecy and its relevance to modern-day believers. * Exodus 2:23-25, God hearing Israel’s cry and remembering covenant with Abraham (12:53) + The connection between husband and wife is emphasized in scripture, with the husband as leader and the Lord as the ultimate authority. + The importance of choosing between good and evil. + The significance of the Hebrew word “sheva” in Exodus 2:23-25, highlighting its connection to a promise or oath. + The LORD wants us to remember His promises and mighty deeds, and hope in His timing. + Three signs given to Moses by God, including the staff that became a snake and the hand that became leprosy. * Exodus 4-5, focusing on the connection between the plagues and the Israelites’ identity as God’s chosen people (25:50) + The connection between tribes and snakes, highlighting their cunning and duplicitous nature. + Connie and Sadat are mentioned as examples of tribes that have suffered for their beliefs, with Miriam’s stillborn condition serving as a key example. + Drowning of Hebrew babies in the Nile was seen to solve Egypt’s problem of multiplying Israel, but it creates a moral “stink” and becomes a problem for everyone. + Desensitizing and dehumanizing others, treating them as “not people,” helps + Acknowledging multiple perspectives and experiences within a group is important. + Quackenbush discusses the importance of trust and separation from the world in the eyes of God. * Exodus 1–15: Themes of identity, redemption, and the role of God in Israel’s redemption (36:48) + Ancient Israel was “baptized” in the sea (1Cor. 10:1–10) and emerged on the other side, while their pursuing army was destroyed. + The Exodus transformed Israel from a nation to a royal priesthood (Exodus 19). + Midwives in Egypt refused to participate in Pharaoh’s edict, fearing God instead. * Pharaoh’s hardening and God’s sovereignty (43:55) + Pharaoh’s attempts to oppose God and destroy Israel fail. + God’s claim over Israel and why the firstborn factor into the 10th plague. * The hardening of Pharaoh’s heart and its impact on the Israelites (48:42) + The significance of Pharaoh’s hardening of heart in the plagues, believing it impacted both Egypt and Israel. + Israelites’ deliverance from Egypt, highlighting God’s role in the process. * Ancient Egyptian leadership and cultural influences (53:32) + Exodus 1:8-2:11 describes a shift in Egyptian leadership, leading to increased oppression of Hebrews. + Origins of ancient Egyptian administration, including the influence of Greek and Semitic cultures. + The complex history of ancient Egyptian kingdoms and leadership. + Pharaoh who knew Yosef (Joseph) consolidated power during a famine, leading to a shift in leadership and cultural influences. * Biblical prophecy and lamentations* (1:00:14) + The passage of time in the context of Exodus 2, with highlighting the oppression of the Israelites and similarities between different monarchies throughout history. + There were a succession of kings in Israel (North/Israel and South/Judah), noting that the next king may be more brutal than the previous one. There’s a similar situation to modern-day political settings such as the Republican and Democratic parties in the United States. + Malice and wickedness permeate the world, and God’s people cry, hoping for His intervention and resolution. + Chag Matzot (Feast of Unleavened Bread) teaches us to purge out these negative qualities within themselves and cry out to God for help. + Biblical history teaches us how to react to unexpected changes.

Summary: Tammy

View Details

Summary: Tammy

View Details

In most years the Torah reading called Tazria is read alongside the reading of Metzorah but because this year is a Jewish leap year, the readings are separated and we will go over Metzorah next week.

Although one’s actions can make one clean or unclean, certain bodily functions and natural bodily processes can also impart uncleanness on a person for a period of time. Being in a state of uncleanness is not a proof of one’s moral failings.

Why are the instructions for purifying childbirth bundled with instruction for cleansing the “walking dead” and why are these instruction sandwiched together between a massive failing of the priesthood and the Day of Atonement?

For example, the process of childbirth makes the mother temporarily unclean. Pregnancy is a natural bodily function of the adult human female, yet going through childbirth will make the mother ritually unclean and unable to involve herself in the activities of the tabernacle for a period of time.

We also wonder why the miracle of birth requires a sin offering? What is it about the birth of a baby girl that doubles the time the mother is excluded from the Tabernacle? This is very bizarre. The mother’s role is to raise up life and prepare her children to launch into the world. But the sin offering is an acknowledgment that all of us have been born in a world separated from the Creator of Heaven and Earth.

Another bodily function that makes a woman temporarily unclean is the process of menstruation.

There’s a repeated refrain about whether the leprosy is “skin deep” and we have a saying that “Beauty is skin deep.” Not only is there an elaborate diagnosis process to confirm that a person is a “leper” but there’s also an elaborate ceremony to return the “leper” to the community when the priest confirms that the leper is healed. The leprosy the Torah described here is a spiritual illness with a physical manifestation, one might use the term psychosomatic to describe it. This “leprosy” The outward wounds of leprosy are a symptom of a spiritual problem. The rebirth of the leper is similar to the resurrection from the dead. Since the condition could only be diagnosed by a priest and only a priest could declare a “leper” healed of the affliction, it’s a condition we do not witness in our time.

God is holy, He is separate from the world, yet He longs to live near us and it’s our honor that God loves us so much that He wants to live as close to us as possible without killing us with His holiness. He wants to be able to live with us as He lived with Adam and Eve in the garden before they sinned. This will happen when the New Jerusalem comes down from heaven onto the earth.

All believers in Yeshua are commissioned by the Creator of Heaven and Earth for a massive task to bringing the people within our influence to the Messiah and back to the Creator.

In Acts 10, God used a vision of unclean animals to teach Peter that he was not to dismiss gentiles as unworthy of the message of the kingdom just because of their ethnicity.

Right after the vision, the messengers from Cornelius came to call him to teach his message of the Messiah to Cornelius and his family. Here was a Roman centurion, stationed in an area of the Roman Empire that was not considered sophisticated. The Jews were subjects of Rome, not citizens of Rome. They were second class citizens in their own land and their God was treated that way by the majority of the Roman leaders, yet Cornelius saw that the God of these subjugated people was the God he should serve, not the Roman pantheon, or the emperor cult. Once Peter met with Cornelius face to face and saw how the holy spirit came up him in the same way He did on those who gathered in Jerusalem at Pentecost, Peter knew that God was working to make gentiles fit to approach Him.

God could make children of Abraham out of the stones, so just because you are born into a particular ethnic group, doesn’t make you superior to another. The covenant has to be renewed in every generation.

We see this in the generation of the Exodus. The first generation didn’t trust God enough to follow through with the covenant by circumcising their sons so the second generation submitted to circumcision when they were preparing to enter the Promised Land.

We should filter every thought that comes to us from the world through the algorithm of God’s word.

The physical manifestation of mold and mildew on the house was a physical symptom of rot, just as much as the physical manifestation of tzarat was on the person.

Naaman’s leprosy was transferred to Gehazi because of his deceit. Ghazi’s sin was not just skin deep. We see the same thing with Miriam who was gossiping against Moses trying to drag him down and elevate herself. We would call this defamation or slander.

“‘You shall not go about as a slanderer among your people, and you are not to act against the life of your neighbor; I am the LORD.” (Leviticus 19:16 NAS95)

A slanderer is a merchant of fake news. They spread words that tear down others, rather than building them up. In Deuteronomy, there’s a section about murder that includes perjury, slander, defamation and character assassination. When you speak deceitfully against someone, you are speaking against their life.

“Come, you children, listen to me; I will teach you the fear of the LORD. Who is the man who desires life And loves length of days that he may see good? Keep your tongue from evil And your lips from speaking deceit. Depart from evil and do good; Seek peace and pursue it.” (Psalm 34:11–14 NAS95)

Suffering servant of the Lord, the Leper Messiah

“Surely our griefs He Himself bore, And our sorrows He carried; Yet we ourselves esteemed Him stricken, Smitten of God, and afflicted. But He was pierced through for our transgressions, He was crushed for our iniquities; The chastening for our well-being fell upon Him, And by His scourging we are healed. All of us like sheep have gone astray, Each of us has turned to his own way; But the LORD has caused the iniquity of us all To fall on Him.” (Isaiah 53:4–6 NAS95)

Either the servant suffered on behalf of the speakers, or he suffered along with the guilty, even thought he himself did not share in the cult of his fellow Israelites. The former idea such as the notion of vicarious suffering would be unusual for the bible…

The lesson we get from the plain reading of the Bible is the people cannot carry away their own sins. That’s why there are two goats on the Day of Atonement, one goat is sacrificed to cover the sins, the other goat carries them away.

Summary: Tammy

View Details

The distinction between “clean” and “unclean” animals in Leviticus 11 and Acts 10 echoes the choice between the Tree of Life and the Tree of Knowledge of Good and Bad/Evil in Genesis 2–3. By eating from the Tree of Knowledge, Adam and Eve sought to determine good and bad for themselves, instead of trusting in God’s provision and boundaries.

In this study of Torah reading שְׁמִינִי Shemini (“eighth,” Leviticus 9–11), we’ll see that learning the underlying lesson of distinguishing clean from unclean teaches the commonwealth of Israel to accept God’s designations rather than relying on their own understanding. Those who “eat” what God deems “unclean” place themselves outside of His blessing and life, just as Adam and Eve were expelled from the garden. But by obeying God’s instructions on diet and ritual purity, Israel can enjoy communion with the holy God and partake continually of His life-giving presence, prefigured by the Tree of Life.

Peter’s vision in Acts 10 teaches this fundamental lesson of how “cleaned” believers in Messiah Yeshua (Christ Jesus) are elevated/separated from the “unclean” way of the world.

Jerusalem in Solomon’s day and the New Jerusalem with Ezekiel’s temple have totally different layouts. The tabernacle, from the days of Moses, to Samuel and then to Solomon’s temple, all of these only had one way in or out, but Ezekiel’s temple, which be established in the Messianic age, will have three entrances.

Ezekiel’s three gates are:
East Gate: the gate for the Prince/Messiah where he will enter and exit
North Gate/South Gate: the gate for the people. Those who enter from the north, will exit from the south and those who enter from the south will exit from the north.

Ezekiel 40 says that the holy place in the new temple will be greatly expanded when compared with the previous temple. The altar, rather than being at the back of the temple, is the epicenter of the temple footprint. God tells Ezekiel the entire temple, the entire mountain that it rests upon will be a holy place in the Day of the Lord and thereafter.

God also shows Ezekiel that there will still be concentric circles or squares of holiness emanating from the temple in the center. The Levites surrounded the temple and then the Israelites surrounded the Levites. These formations were established so that not just anyone could come into the temple anytime without invitation or appointment. God wants to live in the midst of His people but His people have to be transformed to make it safe for the people to live near Him.

Nadab and Abihu, Aaron’s two oldest sons, had previously been blessed to be among the elders who met with God on the mountain in Exodus 24:3-8 and ate a meal with Him, but as we read here in Leviticus 10, Nadab and Abihu tried to meet with Him uninvited and it did not go well for them.

“Now Nadab and Abihu, the sons of Aaron, took their respective firepans, and after putting fire in them, placed incense on it and offered strange fire before the LORD, which He had not commanded them. And fire came out from the presence of the LORD and consumed them, and they died before the LORD.” (Leviticus 10:1–2 NAS95)

As you recall, the incense made for the temple was a special recipe that was nt to be franchised or mass produced for the community. God set that incense recipe aside as special and holy so that when when congregants would inhale that smell, it would bring to mind only one place, one function.

The separation of God from the people and God’s longing to dwell with His people is a paradox. There’s this weird tension between separateness and inclusion.

This reading has several lessons for us to consider:

We need to watch out for the things Heaven says make one “fit” and “unfit” to be in the presence of Adonai. Some of these things that make us “unfit” to be in the presence of God are out of our control because we are living in a world that is under the curse since Eden. These things that make us temporarily unfit to enter related to blood, death and decay. These things cannot be in the presence of the One who embodies purity and life.

But there are things in our control that can make us clean or unclean as well, such as the kinds of foods we chose to eat. We can’t control all our bodily functions but we can control how we deal with them to make ourselves clean.

There is always a tension between separation and inclusion.

“And David was dancing before the LORD with all his might, and David was wearing a linen ephod. So David and all the house of Israel were bringing up the ark of the LORD with shouting and the sound of the trumpet. Then it happened as the ark of the LORD came into the city of David that Michal the daughter of Saul looked out of the window and saw King David leaping and dancing before the LORD; and she despised him in her heart….But when David returned to bless his household, Michal the daughter of Saul came out to meet David and said, “How the king of Israel distinguished himself today! He uncovered himself today in the eyes of his servants’ maids as one of the foolish ones shamelessly uncovers himself!” So David said to Michal, “It was before the LORD, who chose me above your father and above all his house, to appoint me ruler over the people of the LORD, over Israel; therefore I will celebrate before the LORD. “I will be more lightly esteemed than this and will be humble in my own eyes, but with the maids of whom you have spoken, with them I will be distinguished.”” (2 Samuel 6:14–16, 20-22 NAS95)

When the Ark was properly returned to Jerusalem, David was ecstatic and overjoyed and he expressed his joy. He did not put on a vulgar display of nudity, Michal disdainfully accused him of doing. He simply took off all his kingly robes and stripped down to a simple linen tunic with the ephod, wearing the garments of a simple priest. His attire helped him blend in with the other priests and even the common people who were watching the parade. He was simply acting as a herald announcing the entrance of the true King of Israel. David was humbly and happily accompanying the Ark of the Covenant to its rightful home in the capital of the kingdom.

What David did was similar to what we see in Revelation 4:10-11.

“And when the living creatures give glory and honor and thanks to Him who sits on the throne, to Him who lives forever and ever, the twenty-four elders will fall down before Him who sits on the throne, and will worship Him who lives forever and ever, and will cast their crowns before the throne, saying, “Worthy are You, our Lord and our God, to receive glory and honor and power; for You created all things, and because of Your will they existed, and were created.”” (Revelation 4:9–11 NAS95)

These elders, who were given their crowns and status by God, humble themselves before the One who gave their their authority and King David does the same thing, by taking off the robes of his office as king and humbling himself before God and the people. David knew that God is the one who gave him his crown, and God reminds him of this later.

“Now therefore, thus you shall say to My servant David, ‘Thus says the LORD of hosts, “I took you from the pasture, from following the sheep, to be ruler over My people Israel. “I have been with you wherever you have gone and have cut off all your enemies from before you; and I will make you a great name, like the names of the great men who are on the earth.”
(2 Samuel 7:8–9 NAS95)

Messiah Yeshua did the same thing at the Last Supper, taking off his outer garments and just wearing a simple tunic, washed His disciples feet. He did that to teach them that He came to earth, not to be served and waited upon hand and foot but to serve others. So just as the Son of Man comes to serve, thus, those who follow and who are part of the kingdom, they all show also should have the attitude of a servant, because no student is greater than his master.

We are not to be like those who look to sit at the best seat at the dining table. If God promotes you, that is His prerogative, if He demotes you, that is also His prerogative. So should be ready to be promoted and ready to be demoted. And take a lesson in both of those situations as they happen.

In Leviticus 11, as we read this list of foods and situations that make one clean or unclean, our focus is on what we can control. We can’t control all of our bodily functions but we should take notice of those things that are in our control. We do have control over our impulses and passions, and bringing them into subjection to Christ is a life long process. We should fill ourselves with those things that are good, to push out those things that are bad.

Eastern mysticism teaches that there has to be a balance of good and evil, of yin and yang and one has to keep the other in check and that neither should dominate the other but this is NOT the revelation of the Creator of Heaven and Earth. God tells us there is no such thing as too much holiness, too much righteousness. He also doesn’t teach us that we need to accept and tolerate evil in ourselves either.

Yeshua told the parable of the person cleansed of demon possession. One demon was cast out and because the liberated person didn’t replace that demon with the Holy Spirit, the demon was able to bring in others worse than himself and fill the vacuum and the person was worse off than before.

We also see this lived out in the Exodus. The Pharaoh thought he was above the suffering of his people, but God slowly but surely humbled him right to the plague of the death of the first born, where the Pharaoh was not immune from that plague, with the Angel of Death taking the life of the crown prince just as the rest of the people of Egypt lost their first born sons, too. He thought he was a god but he was no different from his people.

Even this didn’t teach Pharaoh a lesson in humility as he ignored the pillar of fire and the cloud, and ran right into the sea.

Heaven is taking each of us on a journey to a new beginning: from bondage (Egypt) to rest (the Land). We would think it to be ludicrous that the territory of Guam could dominate and subjugate the mighty United States, but the Pharaoh who did not know Yosef, was in a similar position, believing it was impossible that the people of Israel could dominate Egypt and overthrow their entire political and economic system. We have a choice, we can either stay in bondage to the way of the world, which leads to death or we can choose life and receive God’s rest for our souls.

What is the purpose of distinguishing clean and unclean? The lesson of the sheet in Acts 10 is that what was unclean and common has been lifted up and made holy. When the Apostle Peter reflected on it, he told God that he had followed God’s rules regarding what to eat and what not to eat from infancy but then when Cornelius’ messengers arrived he realized that God was teaching him that those gentiles who are moving away from idolatry and moving towards God are holy, not profane. God is telling Peter that he should fully extend the hand of fellowship to those gentiles. When God put His holy spirit on Cornelius and his family in exactly the same way that He had done to Peter and the rest of the Apostles at Pentecost, God is teaching Peter that Jews who believe in the Messiah and Gentiles who believe in the Messiah are all part of Israel.

We need to distinguished those things in our lives that are good and bad. There are other faith traditions that have stumbled upon what is right and wrong, but for us, rather than going to second hand or third hand sources, we can go to the true source of what is right and what is wrong through the teachings of Messiah Yeshua.

View Details

“According to all that I am going to show you, as the pattern1 of the tabernacle and the pattern of all its furniture, just so you shall construct it.”

Exodus 25:9 NASB 1995

“For the Law, since it has only a shadow2 of the good things to come and not the very form of things, can never, by the same sacrifices which they offer continually year by year, make perfect those who draw near.”

Hebrews 10:1 NASB 1995, italic words supplied by the translators

““For I will take you from the nations, gather you from all the lands and bring you into your own land. “Then I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your filthiness and from all your idols. “Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh.” (Ezekiel 36:24–26 NAS95)

Ezekiel 36 is the second witness of the New Covenant, with Jeremiah 31 as the first witness, and it’s not a coincidence that Ezekiel 36 is tied thematically to the Red Heifer, which is a key component of the water of purification. The promises of the new covenant come with the ashes of the red heifer.

There has been a lot of talk in the past several months regarding the red heifer. The Temple Institute has been working for decades to make and find the implements necessary for the resumption of the Temple.

The Temple Institute has brought four Parah Adumah (Red Heifer) candidates to Israel from Texas for possible offering before Pesakh in 2024. The goal is to make the waters of purification that are necessary to cleanse the items and the people in preparation for the establishment of the 3rd Temple.

There are two camps in Judaism today: One side says that only the Messiah can make the Red Heifer offering. The other camp says that the Messiah has to be there to officiate it, even if he doesn’t actually offer it himself.

The Red Heifer is always offered outside the Temple, not within it. It’s the only sacrifice that is slaughtered outside the Temple, but it’s the sacrifice that makes all the other sacrifices possible.

The truth is that the Messiah was/is the Red Heifer. He was the one sacrificed outside the camp because He is the one who conquered death, and His death sanctified those who accepted Him.

The dilemma the Temple Institute have is that although they have Cohanim, they have to screen them to determine if they have ever had any contact with a dead body, a grave, or a cemetery. With so many unmarked graves in the world, it’s impossible for a Cohen to know if he has ever had contact with the dead or not.

Many Jews understand that only the Messiah is pure enough to make the offerings necessary to get the Temple in operation. Let’s pray that the Jews realize that the Messiah has already come and that He is coming again, and when He comes again, He will be the sinless, ritually pure one who can do what would be necessary to establish the Temple, just as Moses, the friend of God, was the one who could offer that first Red Heifer.

Another problem with offering the Red Heifer is that the red heifer was sacrificed on the Mount of Olives, but there are many, many graves on the Mount of Olives. Since Cohens can’t be in a graveyard or near dead bodies, this is a serious complication.

When the Muslims took over Jerusalem, they did a couple of things. Number one, they sealed up the east gate because they knew the tradition that said the Messiah would come through the east gate at His second coming, so they sealed it up thinking that would prevent the Messiah from coming through it. The other thing they did was establish the Mount of Olives as a graveyard. And there are graves on that hill that are 1000 years old. And even to this day, there are still people being buried on the Mount of Olives.

When Yeshua the Messiah returns, He will set foot on the Mount of Olives, split it in half, and open all the graves so the Mount of Olives will no longer have any graves or the contamination of death on it. This is why it’s only the Messiah who can truly reinstate an authentic and valid Temple service.

Heaven is the one who offered the Messiah for us. The Jews didn’t offer, the Romans didn’t offer Him. He offered Himself.

The Tree of Knowledge of Good and Evil ended up being a Tree of Death for Adam, Eve, and all their descendants. But a major message of the Bible is that death is out of place in the order God created. Corruption and contact with it cannot approach the Presence. But Heaven can provide protection against threats to get us to the goal Heaven has for us.

We are the ones who are symbolically going up in smoke with the sacrifices, and that smell is not a pleasant smell as it’s consumed. God destroys and forgets what we were before.

This is why during Pesach, we do not eat any leavened, fermented bread. We eat only pure bread, which is uncorrupt. This represents that only things that are pure and incorruptible can abide with God in His holiness. Heaven plans to reverse the reign of death, making life reign eternally.

The Red Heifer was to be unblemished, perfect, and fully intact. It was to be slaughtered and then burned up along with cedar and hyssop, both of which are red and both are known for keeping items from being infested by bugs, larvae, and germs.

“For the soul of the flesh is in the blood, and I have therefore given it to you [to be placed] upon the altar, to atone for your souls. For it is the blood that atones for the soul.” (Leviticus 17:11 Judaica Press Complete Tanach)

It was only through the application of the ashes of the red heifer that anyone who had contact with death could ever enter the Temple and approach God with any confidence whatsoever.

We have this thanks to the Messiah Yeshua, who was God in the flesh. His once and for all sacrifice makes it possible for us to boldly approach God, and it’s because of Him that all nations will be a part of the Kingdom of God. This is only because Yeshua was completely divine yet completely human that His atonement on the cross was accepted.

God never asks for human sacrifices in the Tanakh. The only time He ever asked for one was when He asked Abraham to sacrifice Isaac, and that was only to test Abraham’s faith. There is no human sacrifice that God ever finds acceptable. As a matter of fact, God tells the Israelites that one of the reasons He wants them to clear out all the Canaanites from the Promised Land is because they often sacrificed their children to their gods, which God found abhorrent. Unfortunately, the Israelites did not completely clear the land of the Canaanites, and they later adopted the practice themselves. The Valley of Hinnom was infamous as a venue for child sacrifice, forcing their children to pass through the fire to Molech. The only human sacrifice God smiles down upon is our living sacrifice.

We live in a culture of death, where people conspire to kill the unborn in the womb, to kill the elderly and terminally ill with “euthanasia.” We live in a culture of death that celebrates suicide.

Our culture also applauds and praises those who are the most malicious, making those with the harshest tongues famous as they slander and gossip about people who are better than them, presuming that if they direct attention to other people’s sins that it will take eyes off their own sins. People also take pride in assaulting and committing acts of violence against their neighbors, even filming and posting these things on social media.

But God calls us to choose life.

“‘I call heaven and earth to witness against you today, that I have set before you life and death, the blessing and the curse. So choose life in order that you may live, you and your descendants.’” (Deuteronomy 30:19 NASB 1995)

“Jesus said to him, ‘I am the way, and the truth, and the life; no one comes to the Father but through Me.’” (John 14:6 NASB 1995)

Summary: Tammy

Pattern: תַּבְנִית tabnı̂t: pattern, plan. (Waltke, Bruce K. Harris, R. Laird, Gleason L. Archer, and Bruce K. Waltke, eds. Theological Wordbook of the Old Testament. Accordance electronic edition, version 2.8. Chicago: Moody Press, 1980.) ︎
Shadow: σκιά skia. Form: εἰκών eikōn. “The Platonic distinction between shadowy image and real form, which is ultimately equivalent to that between appearance and reality, plays an important part in Philo’s religious philosophy. He describes God’s works of creation as skia, so that we can draw conclusions from the visible world about the invisible God. The Logos, which has in addition a mediating function, can also be called eikōn and skia. Philo makes a conscious distinction between the exceptional, mediatorial role of Moses, and that of the prophets, attributing to Moses a knowledge of God en eidei, in form, while the prophets know him only en skia, in a shadow.” (Verbrugge, Verlyn D. New International Dictionary of New Testament Theology (Abridged). Accordance electronic edition, version 1.6. Grand Rapids: Zondervan, 2000.) ︎

View Details

“We give You thanks, O Lord God, the Almighty, who are and who were, because You have taken Your great power and have begun to reign. And the nations were enraged, and Your wrath came, and the time came for the dead to be judged, and the time to reward Your bond-servants the prophets and the saints and those who fear Your name, the small and the great, and to destroy those who destroy the earth.”

Revelation 11:17–18 NASB 1995

The unspeakably dehumanizing brutality gleefully captured by attackers of Israeli communities bordering Gaza in the early morning hours last Oct. 7 reminds us that just under that veneer of civility lurks the spiritual legacy of an ancient adversary against all that is good, seeking to attack the most vulnerable instead of attacking armed defenders (Deuteronomy 25:17–19).

In the Torah reading וַיִּקְרָא Vayikra (“and He called,” Leviticus 1:1–6:7), we see more about Heaven’s pattern for how humanity will once again live together with our Creator, as it was in Eden (Genesis 2–3). Key to why we’re no longer in that face-to-face relationship is a key choice humanity made in Eden to “become like God,” to define for ourselves what is good and bad (Genesis 3:4–6), rather than to trust the discernment of our Creator.

Restoring that face-to-face relationship is what’s behind the Tabernacle offerings. They are called קָרְבָּן qorban (Lev. 1:2–3; from קָרַב qārab: “come near, approach, enter into”1), meaning the thing that approaches. In the case of the Tabernacle, the destination is the Presence of God above the Ark of the Testimony. The worshiper’s becoming identifying personally with the qorban is emphasized with the liturgy of putting the hand on — literally, leaning on (סָמַךְ sāmak: “lean upon, lay, put, uphold, support”2) — the head of the animal offering (Ex. 29:10, 15, 19; Lev. 1:4; 3:2, 8, 13; 4:4, 15, 24, 29, 33; 8:14, 18, 22).

Between Genesis 2–3 and the book of Esther, commemorated with the annual festival of Purim, we see parallels between the Tree of Knowledge and Haman’s pride. In the garden, God told the first humans they could eat from any tree but one. The serpent’s sales pitch was to distrust their Creator, claiming that knowledge of what’s good versus bad was being withheld from them out of fea to eat from the tree that would make them like God. Similarly, Mordecai’s respect for the king of Persia but not for Haman was a continual reminder that Haman was not the king, despite the honor he thought was due him. That parallels the serpent’s deception in the garden.

Coppes, Leonard J. Harris, R. Laird, Gleason L. Archer, and Bruce K. Waltke, eds. Theological Wordbook of the Old Testament. Chicago: Moody Press, 1980. ︎
Patterson, R. D. Harris, R. Laird, Gleason L. Archer, and Bruce K. Waltke, eds. Theological Wordbook of the Old Testament. Accordance electronic edition, version 2.8. Chicago: Moody Press, 1980. ︎

View Details

Moses, the prototype of Messiah YeshuaIn the Torah reading פְקוּדֵי Pekudei (“accounts,” Exodus 38:21–40:38), we see that God assigned different tasks to experts such as Itamar, Bezalel and Oholiab to take advantage of their inherent skills. He does the same with us. He has given every believer particular gifts and skills and He put us in the place He wants for us to put these skills to work for His glory.

I’m uncertain about the educational backgrounds of Itamar, Bezalel, and Oholiab, but I am convinced that during their formative years, they never imagined that God was grooming them to construct His sacred tabernacle. Similarly, in our youth, we are oblivious to where our educational pursuits and professional endeavors might take us, and the divine purposes that may lie ahead.

As a young child and later as a young man, Moses remained unaware that God was grooming him to become the savior of the Hebrew people. His paramount duty, bestowed by God, was to liberate the Hebrews from slavery and the threat of annihilation in Egypt—a task he fulfilled faithfully.

Moses was a prototype and precurssor of the Messiah Yeshua. Yeshua informed His disciples that Moses had written about Him, recording everything God had conveyed to him. This revelation should prompt you to recognize that whatever Moses documented about himself also pertains to the Messiah, Yeshua.

“You search the Scriptures because you think that in them you have eternal life; it is these that testify about Me; and you are unwilling to come to Me so that you may have life. “I do not receive glory from men; but I know you, that you do not have the love of God in yourselves. “I have come in My Father’s name, and you do not receive Me; if another comes in his own name, you will receive him. “How can you believe, when you receive glory from one another and you do not seek the glory that is from the one and only God? “Do not think that I will accuse you before the Father; the one who accuses you is Moses, in whom you have set your hope. “For if you believed Moses, you would believe Me, for he wrote about Me. “But if you do not believe his writings, how will you believe My words?””

John 5:39–47 NAS95

Similarly, Yeshua served as the savior of His people. Just as Moses designated individuals to construct God’s tabernacle, Yeshua appointed men to establish His church. Throughout the New Testament, we encounter the names of Simon Peter, James (also known as Jacob), Matthew (referred to as Levi), John, and later Paul. Every action of Yeshua was guided by God’s directives. He affirmed that all those given to Him by God were safeguarded, as they were appointed by God Himself. Each individual appointed and elected by God to do the hard labor to build His house are known by Him and none are lost.

Just as Itamar, Bezalel and Oholiab had different talents and duties, so did the 12 Apostles. They all had unique gifts that God gave to them. Moses and Yeshua were the visionaries who inspired and relayed God’s instructions to those under them, teaching them and encouraging them to do what God wants them to do.

Both Moses and Yeshua faithfully followed the instructions given to them by God, displaying remarkable parallels in their actions and approaches.

Biblical silver and its significance in God’s houseGod instructed Moses that the sockets supporting the base of the tabernacle, which upheld the sacred areas accessible only to priests, were to weigh one talent each. The silver required for the tabernacle was obtained from the people through the census process. However, the gold and copper necessary for the tabernacle were not procured through the census process, they were procured through free will offerings; only silver was collected in this manner.

The silver, which was a gift by the common people of the Israel, has to be purified through fire to be useful. Peter tells us that the people themselves are the foundation of God’s house. God’s house is His people, not the nice building that they gather in every week. If the people of God don’t show up and gather, then there’s no church.

And coming to Him as to a living stone which has been rejected by men, but is choice and precious in the sight of God, you also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ.
For this is contained in Scripture: “BEHOLD, I LAY IN ZION A CHOICE STONE, A PRECIOUS CORNER stone, AND HE WHO BELIEVES IN HIM WILL NOT BE DISAPPOINTED.”
This precious value, then, is for you who believe; but for those who disbelieve, “THE STONE WHICH THE BUILDERS REJECTED, THIS BECAME THE VERY CORNER stone,”
and, “A STONE OF STUMBLING AND A ROCK OF OFFENSE”; for they stumble because they are disobedient to the word, and to this doom they were also appointed.
But you are A CHOSEN RACE, A royal PRIESTHOOD, A HOLY NATION, A PEOPLE FOR God’s OWN POSSESSION, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light; for you once were NOT A PEOPLE, but now you are THE PEOPLE OF GOD; you had NOT RECEIVED MERCY, but now you have RECEIVED MERCY.
Beloved, I urge you as aliens and strangers to abstain from fleshly lusts which wage war against the soul. Keep your behavior excellent among the Gentiles, so that in the thing in which they slander you as evildoers, they may because of your good deeds, as they observe them, glorify God in the day of visitation.”

1 Peter 2:4–12 NAS95

The Apostle Peter tells us how those who would aspire to be the foundation stones of God’s temple, giving a list of appropriate conduct, and most of the Torah teaches God’s people how to conduct themselves. Our conduct defines whether we would make a good foundation or a poor one. Our conducts informs others whether we are God’s people or not. We are to be holy as God is holy.

Moses and Yeshua gathered the leaders and then those leaders were the ones who built up the house of God.

Gold, an example of purification and spiritual strengthIn modern times, 24 carat gold represents the highest purity achievable, yet in ancient times, gold could be purified to around 16-18 carats, although achieving absolute purity was challenging. According to both the Torah and archaeological findings, the ancient Israelites crafted gold through hammering rather than casting.

Pure gold cannot be hammered, but high-quality gold, while not perfectly pure, can undergo hammering. Surprisingly, this process strengthens the gold, making it more resilient. By subjecting it to stress, the gold becomes robust and suitable for use in the divine sanctuary.

The same principle applies to people: when we face stress and challenges, we grow stronger. Our usefulness in God’s kingdom increases as we become stronger and more resilient.

Moses anoints with oil; Aaron anoints with bloodBoth Yeshua and Moses lived lives that anyone would say were stressed and hammered. You try going before an absolute monarch like Pharaoh, and tell him to let the Hebrew go while at the same time, those Hebrew people are telling you to bug off? Yeshua suffered many indignities at the hands of not only the Romans but His own people. Yeshua was under so much pressure, even before the Crucifixion, that he literally sweated blood as He prayed.

Aaron experienced significant stress in his role as High Priest. The tragic deaths of two of his sons and the restriction on publicly mourning for them added to his burdens. While his stress may have differed from Moses’, there is no denying the challenges and hardships Aaron faced in fulfilling his duties.

“Consider it all joy, my brethren, when you encounter various trials, knowing that the testing of your faith produces endurance. And let endurance have its perfect result, so that you may be perfect and complete, lacking in nothing.”

James 1:2–4 NAS95

We have the stories of Yeshua’s 12 Apostles, and most of them died horrific deaths in martyrdom. The 12 Apostles travelled all over the world to preach the Gospel and, for the most part, they were told to bug off.God utilized the stress they endured to fortify them and to advance His divine purpose. Our existence today is a testament to what God permitted to occur in the lives of the Apostles.

During the seven-day instructional period led by Moses, Aaron and his sons were taught the proper procedures for making sacrifices and purifying the items of the sanctuary. This hands-on training was necessary for the High Priest to officially undertake his duties within the tabernacle. It’s important to note that items like the Ark of the Covenant, menorah, showbread table, and incense burner were not inherently holy during their construction. Only after undergoing the purification process prescribed by God did these items attain their sanctity.

Initially, Moses anointed all the items with oil and proceeded to light the menorah and burn the incense. Unlike Aaron and his sons, Moses did not undergo a week-long process of anointing and purification. Being already chosen and essentially serving as the high priest before Aaron, Moses held a superior position. In essence, Moses was the high priest greater than the high priest himself. Aaron’s life was spared solely because Moses interceded with God on his behalf following the golden calf incident.

Moses was specially chosen by God, and God spoke with Moses face to face in a way that He never spoke with Aaron.

Following Moses’ anointing of the tabernacle and its furnishings with the sacred oil, God entered His dwelling, causing Moses and all the people inside to depart. His divine presence sanctified the tabernacle. Subsequently, the High Priest and his sons underwent purification through both anointing oil and blood. This purification extended to all the items, which required anointing with blood, a process that spanned a couple of weeks. Only after this meticulous purification ritual could humans re-enter God’s dwelling place.

Moses and Yeshua’s similarities in leadershipBoth Moses and Yeshua surpass Aaron and Simon Peter, whom they appointed as their successors. Moses and Yeshua were directly chosen by God, while Aaron and Simon Peter were appointed by Moses and Yeshua, respectively. As the sons of the household, the heirs, they had the freedom to act according to their father’s will because they were chosen and proved their loyalty. This aspect distinguishes Moses and Yeshua. Moses, though not without sin, was anointed by God as the savior of the Hebrew people in his era. Yeshua, on the other hand, is the savior of all humanity for all time.

When Moses gave God the “keys” to the tabernacle, Moses left the tabernacle. When Yeshua built up His church, He left and God came to His people in a similar way. Although Yeshua’s actions mirrored those of Moses, they unfolded in distinct ways. The symbols remain consistent, albeit within different temporal contexts.

Summary: Tammy

View Details

““Enter through the narrow gate; for the gate is wide and the way is broad that leads to destruction, and there are many who enter through it. For the gate is small and the way is narrow that leads to life, and there are few who find it.”

Matthew 7:13-14 NASB95

God’s relationship with Israel and the tabernacle.We see clues of the similarities and the differences between the tabernacle of God and those of the nations, repeated in several Torah portions.

† God forbad the Israelites from fashioning images (20:4; 34:17).

† God did not need to be sanctified by human ritual; he consecrated his own tabernacle, as well as his priests (29:43–44; 40:9–15).

† He did not need to be provided with food or clothing; rather, he cared for his people’s needs (Dt 29:5).

† He chose to dwell among his people (Ex 29:45–46). He did not ask or need to be enticed—he both pronounced his own coming and made his presence known in the tabernacle (25:8; 40:34–38). (Archeological Study Bible note on Ex. 34)

The Lord has desired to dwell with His people since the foundation of the world and has taken steps to establish that relationship through Israel, the tabernacle and the Messiah and plans to bring this to its ultimate reality in the New Jerusalem.

The commonwealth of Israel is made up of “ambassadors of the Messiah” who help bring the world closer to Heaven.

Seeing God’s glory and cleansing for spiritual growth.The tabernacle was made so the people could enter His presence and see a glimpse of His glory. The construction of the tabernacle emphasizes how holy God is, yet how people can, by His invitation, come closer. People cannot just stroll in as they are to visit with God. We are allow to see a portion of His glory, as much as we can see and not die in the process. Every rapprochement was done in a very careful and controlled way.

The first stage is cleansing, where the olah offerings are presented and where the washings take place. The second stage is empowering and enlightening where people can bask in the glory of the menorah and see the bread of the presence. The third stage is where there’s shrouding and covering.

There is no space suit or hazmat suit that can protect us from the glory of God. The High Priest’s garment which included the names of the tribes of Israel inscribed on the stones of his garment to bear God’s people on his shoulders was a holy garment, but even this garment would not provide protection from God’s glory if he were to ignore God’s instructions on how and when to approach.

The fact that God established the tabernacle shows His desire to live with HIs people but the issues is with humanity and not with God. Thus, ever since Adam and Eve sinned in Eden, humans have been hugging the tree of knowledge of good and evil, because we prefer the darkness to the light.

Why is there a gate? Separation and purity in approaching GodAll who wanted to approach the LORD must do so through the door He designated. The witness to the world is there is a living Tabernacle/Temple (John 1:14). There is one Door to approach the Presence (John 10:7–10) which is Messiah Yeshua. How much more are the “living stones” of the Presence to maintain this separation (2Cor. 6:13–7:1; Gal. 3:17–18; 1Tim. 1:3–11)

The Apostle Paul warns us not to fellowship with unbelievers and to come out from the world and be separate from the world. This is how we show that we fear God.

For those of us who are “living stones” of the tabernacle need to be cognizant of not fellowshipping with unbelievers in the ways that unbelievers fellowship with each other, and to separate ourselves from those things that defile the flesh and spirit.

We are told in 1 Timothy 1:3-11 that there are “house rules” that God expects His people to follow. We are to refrain from following foreign rules and to follow the native rules, which are recorded in the Torah, the Law and Prophets.

The role of the law in defining sin and separation from God

“Therefore, my brethren, you also were made to die to the Law through the body of Christ, so that you might be joined to another, to Him who was raised from the dead, in order that we might bear fruit for God….What shall we say then? Is the Law sin? May it never be! On the contrary, I would not have come to know sin except through the Law; for I would not have known about coveting if the Law had not said, “You shall not covet” [Ex 20:17; Deut 5:21]. But sin, taking opportunity through the commandment, produced in me coveting of every kind; for apart from the Law sin is dead. … I was once alive apart from the Law; but when the commandment came, sin became alive and I died; and this commandment, which was to result in life, proved to result in death for me; for sin, taking an opportunity through the commandment, deceived me and through it killed me. So then, the Law is holy, and the commandment is holy and righteous and good. (Romans 7:4, 7-12 NASB)

The way the conversation usually goes is that the Law is God’s weapon of execution against humanity. The Torah is a beacon telling us that we are lost and far from home. It is sin that is evil, not the Torah.

The Apostle James calls the Torah the “perfect law of liberty.” Yet, Christians teach that the same law that James calls perfect was given by God to enslave and chain us down. The truth of the matter is the law is the mirror that allows us to see ourselves as we really are and many Christians feel uncomfortable when the Torah calls out their sin so they prefer to discard it and create their own law that they call the “Law of Christ” but Christ was the one who gave the Torah to Moses. They prefer to break the mirror into pieces than to admit that the reflection it creates of us is accurate because it shows us how we fall short.

Humanity is ignorant of its separation from God, because it’s been suppressed in unrighteousness.

The role of law in Christianity and JudaismThe Apostle Paul tells us why in Romans 1:16-20. God’s promise to Eve that her seed would save the world and that Abraham’s seed would be a blessing to the world came to fruition in Messiah Yeshua. This promise is available to both Jew and Greek. The covenant with Eve, Noach and Abraham given before a single Jewish person was born. These covenants were elaborated on with Moses, and David and we reap the benefit of these covenants to this day.

Just as Mt. St. Helena is a landmark that we can use to orient ourselves and know where we are, God’s law is also a landmark for us so we can know where we are.

God gave humanity hints and clues about Himself in the created order but those who were given that knowledge either ignored it or hid it, either from a position of malevolence or apathy, they treated the knowledge of God casually. They didn’t guard the knowledge of God to pass it on.

“Do not think that I came to abolish the Law or the Prophets; I did not come to abolish but to fulfill [πληρόω pleroo, G4137]. For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass from the Law until all is accomplished. Whoever then annuls one of the least of these commandments, and teaches others to do the same, shall be called least in the kingdom of heaven; but whoever keeps and teaches them, he shall be called great in the kingdom of heaven.
For I say to you that unless your righteousness surpasses that of the scribes and Pharisees, you will not enter the kingdom of heaven.” (Matthew 5:17-20, NASB 1995)

One of the key teachings of the pharisees was the teaching of separation between the sacred and the secular. Separation is not in and of itself a bad thing but if those dividing walls are too high, that is a problem. We should not take upon ourselves traditions that contradict the word of God but we should also be careful to not elevate traditions to the status of God’s word.

Our Need for Salvation: Yeshua Alone Saves Us from Sin and DeathOne function of the law is to show us our need for the Messiah. Anything that shows us our need for the Messiah cannot be evil. Our way into the Kingdom is only through the Messiah.

“Now the main point in what has been said is this: we have such a high priest, who has taken His seat at the right hand of the throne of the Majesty in the heavens, a minister in the sanctuary and in the true tabernacle, which the Lord pitched, not man.” (Hebrews 8:1-2 NASB 1995)

This high priest is the Messiah Yeshua, who was holy, separate, innocent and undefiled. He is separated from sinners and exalted in heaven. He does not need anyone to make sacrifices for His sins, for He has no sin. Yeshua’s one and only sacrifice surpasses every sacrifice ever made by Aaron or any of his descendants.

There is a growing problem within the bodies of Messiah and our fellow brothers and sisters, who are in the Torah movement. They claim to be Messianics yet they throwing stones at Yeshua as Messiah, throwing stones at the Apostles, throwing stones one after another. Rather than standing firm on the truth of Messiah Yeshua’s divinity, they prefer to resurrect old heresies, even creating their own translations of the scriptures to support their errors. They are utterly ignorant of the Greek language and Greek grammar.

They gleefully resurrect Jewish anti-Christian polemic writings, and use them to denigrate Yeshua and His Apostles and the Scriptures they have given us, to call Messianics away from Messiah Yeshua and convincing them to convert to Judaism. They find Rabbi Google or Rabbi YouTube who craft fully regurgitate ancient heresies and make them palatable for the 21st century. They don’t answer to a local congregation. They sit behind their cameras without a care in the world, lobbing grenades of heresy into local Messianic congregations and blow them up.

“For if we go on sinning willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, but a terrifying expectation of judgment and THE FURY OF A FIRE WHICH WILL CONSUME THE ADVERSARIES. Anyone who has set aside the Law of Moses dies without mercy on the testimony of two or three witnesses. How much severer punishment do you think he will deserve who has trampled under foot the Son of God, and has regarded as unclean the blood of the covenant by which he was sanctified, and has insulted the Spirit of grace? For we know Him who said, “VENGEANCE IS MINE, I WILL REPAY.” And again, “THE LORD WILL JUDGE HIS PEOPLE.” It is a terrifying thing to fall into the hands of the living God.” (Hebrews 10:26–31 NAS95)

If you reject Yeshua, there is no other sacrifice for you. Yom Kippur won’t save you, because it is a pattern of the real sacrifice. The tabernacle will not save you, because it’s a pattern after the heavenly worship in the presence of God.

If you know of any brothers or sisters in our community who are struggling with these kinds of questions, we need to address them. The Apostle Paul said that the gospel of Yeshua is the greatest news that’s come upon the world, because the world has been living in darkness. People either through malevolence towards the truth or through apathy have neglected to pass the gospel on from generation to generation. The knowledge of where our help truly comes from and where the course of history is actually heading is all in the Scriptures that Yeshua’s disciples recorded for us.

View Details

Golden calf and the prophet’s role in rebuking sin and bringing repentance

Then the LORD spoke to Moses, “Go down at once, for your people, whom you brought up from the land of Egypt, have corrupted themselves. “They have quickly turned aside from the way which I commanded them. They have made for themselves a molten calf, and have worshiped it and have sacrificed to it and said, ‘This is your god, O Israel, who brought you up from the land of Egypt!’” The LORD said to Moses, “I have seen this people, and behold, they are an obstinate people. “Now then let Me alone, that My anger may burn against them and that I may destroy them; and I will make of you a great nation.”

Exodus 32:7–10 NASB95

Moses confirms the promise to Abraham, Isaac, and Jacob by declining God’s proposal to start the covenant again with him. A key point of the Torah reading כי תשא Ki Tisa (“when you take”; Exodus 30:11–34:35) is Moses willingly interceded for the people and accepted the blame for what they had done, yet he did not let the people off the hook or wink at the “ignorance” of the people for what they had done against God.

Moses knew that the people deserved to have God’s hammer of wrath come down on them, but Moses said he would accept God’s wrath for their sake. This is a profound foreshadowing of the Messiah Yeshua, who, although completely blameless, accepted the blame for the sins of the people. He is going to accept all of the vitriol that is passed down that would be passed down to Israel. He said I will take it upon me instead.

One might wonder if this story is an example of God’s changing His mind. Or is it an example of God’s testing the prophet as much as He was testing the people who were receiving the prophet’s message?

We see later with the prophet Jonah that God gave him an explicit message to send to the city of Nineveh. It was a very wicked city and the capital of a nation that hated the Israelites. Jonah went to Ninevah and warns the people that in 40 days, God is going to “overthrow” their city (Jonah 3:4). The Hebrew word to describe that — הָפַךְ hafakh — strictly means “to turn, to put on the other side.”1 Depending on the context, it can mean to destroy or to change to a different view —repentance (Psa. 105:25), compassion (Hos. 11:8) or rebellion (Ex. 14:5).

In Jonah’s proclamation, there was no “if” clause. He simply said that in 40 days, the city would be overturned. What did the people do? Well, over the course of the 40 days, they repented, they turned back to the Source of all — תְּשׁוּבָה teshuvah. Jonah records that they were in such a state of repentance that they were even putting on sackcloth and ashes, which is an ancient form of debasing oneself from an esteemed position to being beggars, to being the people of death, that of dirt. They made even their livestock wear sackcloth and fasting. (Jonah 3:5-7)

Nineveh repented, and Adonai spared the hammer that was going to fall on them.

Now, going back to God’s conversation with Moses in Exodus 32, He told Moses to get out of the way so He can destroy all the people and start over, but Moses stands in the way and tells God to pour His wrath on Him. Moses is not making light of what the people have done, Moses is not soft pedaling anything. Moses knew that what the people had done was absolutely egregious.

Moses is on the mountain receiving the pattern for the tabernacle, while the people are concerned about his absence and want something to represent God’s power that took them out of Egypt. God had introduced Himself in the Ten Commandments:

“I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery.
“You shall have no other gods before Me.
“You shall not make for yourself an idol, or any likeness of what is in heaven above or on the earth beneath or in the water under the earth. “You shall not worship them or serve them; for I, the LORD your God, am a jealous God, visiting the iniquity of the fathers on the children, on the third and the fourth generations of those who hate Me, but showing lovingkindness to thousands, to those who love Me and keep My commandments.”

Exodus 20:2–6 NASB95

The people respond to The Elohim’s command not to have any other elohim (gods) before Him by creating a representation of elohim (gods) and saying, “These are your gods, O Israel, who brought you up from the land of Egypt!” (Exodus 32:8).2

Oils, incense, Sabbath: Instructions for the TabernacleGod not only gave them specific instructions on how to make the tabernacle, He provide specific details about many other items that were to be a part of the tabernacle including items such as the type of anointing oil and incense that were to be a part of the ceremonies.

God’s instructions for both the anointing oil and the incense were, you’re not going to use this items for common use. The incense and anointing oil recipes recorded in the Torah was sacred and only to be used for the tabernacle ceremonies. This special aroma to the Lord was made so that the people who visited the tabernacle would have that physical memory and connection to the house of God. Fragrances trigger memories and smelling that fragrance in another place would cause confusion and even apostasy in the people.

After this, God inserts another reminder of the Passover and then the Shabbat and the Feast of Weeks, in that order. This seems like a non-sequitor, as though the recipes for the anointing oil and incense have nothing to do with the Shabbat but this is not the case.

The LORD created everything we have around us, everything that He has given them to create His tabernacle, He created first. The trees, the precious stones, the water are all His creation, the people of the nations worship these things, which are futile for people to worship. The One who created them is the only one worthy of worship.

With the splitting of the Red Sea, God established His power as the Creator and the ultimate governor of the created order. The created order has to follow its Creator. At this time, in Canaan, the people there worshipped various deities, called ba’als, the word means, lord, master or husband. There many of these false deities who the people of Canaan worshiped. The Ba’al was a storm god and was in a fight against the deity of the sea, which was called Yam. According to the Canaanite mythologies of the time, Yam conspired with Ba’al father to win a cosmic battle against Ba’al. Does the Torah describe God like this?

But what was the lesson then of the splitting of the sea? The Creator of heaven and earth, and the seas and all that are in them, just spoke and the waters separated. There’s no negotiation, no deals, no backroom handshakes or bribes. The created order response to the One who created it has to follow its master, the creator of heaven and earth. Yes, so, there is no reason for having any sort of war between or debate between who is in charge and who is not.

Repentance and the golden calf: Israel’s disobedienceWe see a repeat of the confrontation at the Golden Calf in 1Kings 18. At this time in the Northern nation of Israel, her neighbors in Sidon and Tyre worshipped many flavors of ba’als and this worship was imported into Israel with Jezebel, who brought many ba’al priests and prophets into Israel with her when she marred Ahab. Elijah confronted these false prophets on Mt. Carmel, which represents a battle between the ba’als and God.

The first tablets were carved and written by God’ Himself, while at the same time, the people were also down at the foot of the mountain carving and fashioning something in gold in direct opposition and challenge to God’s explicit command not to carve or make anything that would represent Him. The people of Israel had decided that the first and second commandments were suggestions and not requirements. They were carving and fashioning a golden calf, that they had created using the gold from their own earrings, and proclaiming that this golden bull calf was the deity who rescued them from Egypt.

What will happen when they finally enter the land of Canaan? They will see more bull calves, more false deities. So, how will they know which deity delivered them from the house of bondage if they all look the same? Will they give credit to Ba’al Zebul (Beelzebub)? How about Ba’al Tzephon or something else?

We see the juxtaposition of God carving into stone and the people carving into gold. They had to decide if they would follow the instructions carved on the tablets or would they eat, drink, and rise up to play as the pagans would do and just make up their practice as they went along and give some false god credit for their liberation from Egypt.

When Moshe confronted Aharon, Aharon told Moshe that he took the gold and stuff from the people and the golden calf just came out, as though they had no control over it, as though it had just come about from some sort of divination.

The calves were commonly used in this time period to represent deities. By the time that Eliyahu was up on the mountain of Carmel, the northern kingdom of Israel, they had not just one golden calf, they had two of them. One in the far north and in the south. Because why calves and bulls are commonly used to represent a deity why? Because of their strength. They were the bulldozers, the tractors of the time. Any successful farmer had to have one to plow their fields to grow crops.

When Moses ground up the golden calf and made the people drink it, the act of them consuming the golden calf was an act of dominance over the deity. In the Ancient Near East, it was a common ritual to destroy the deities of the conquered people and consume them as an act of domination. It was also an act symbolizing taking the power of that deity into oneself. But this was also done to them as a stern warning.

John records Yeshua making a similar connection when he said that those who follow Him would eat his flesh and drink his blood. This is both a physical and spiritual act.

The creator of Heaven and Earth did not ask to be worshipped as the nations worship the demons and false gods. He does not want them to accept the pagan practices into their worship of Him because incorporating these false practices can easily lead them astray.

Moshe asks God to reveal His glory, and God responds by making all His goodness pass before him. God’s name is revealed as “Lovingkindness, Steadfastness,” and this name represents what God does, and they don’t need a physical representation of Him. This points to Messiah Yeshua, who fully revealed God’s character.

Several degrees of separationThe priests were to wash their hands and feet before entering the holy place. Why? So they would not die. Is having dirty feet a death penalty offense? No, but disrespecting God is. The priests were to be mindful of the separation between the holy and the common and washing their feet before entering the holy place was a practice to be mindful of that separation. They were also to be mindful of the fact that God cannot be contained within the walls of the tabernacle. When the priests started to forget the holiness of God by bringing in imperfect animals for sacrifice, no longer bringing Him the best of the animals and produce, the people picked up on this irreverence and the society declined as a consequence.

The High Priest has to go in behind the veil, to the Holy of Holies once a year to minister before the Ark of the testimony. He must take this incense and make a cloud as a covering. According to the book of Revelation, this cloud of the covering represented with prayers of the holy ones, that the prayers of the congregation of the Lord, which act as a shroud that shields us, that covers us as we go into the presence of God. The prayers of the people of God covers us as we enter His presence. This is a beautiful picture of how God washes us, enlightening us, empowers us and covers us as we come closer to Him, not because of how good we are but because of how good He is. How can anyone presume to waltz into the presence of God?

Drought, prophets, and altars: Elijah on Mount CarmelWhen we look at the prophet Elijah’s confrontation at Mt. Carmel, the events of Mt. Sinai come to mind.

In modern Israel, the city of Haifa is the nearest major city to Mt. Carmel. From there, you can see the Golan Heights, the valley of Megiddo and even into southern Lebanon. This area was historically part of the northern kingdom of Israel.

If you read into 1Kings 19-20, you will read about how Elijah fled Israel because he had killed 450 of Jezebel’s favored priests who she had brought in to corrupt the people.

The northern calf was located in the area of Tel Dan in the farthest northern region of Israel. This is where Jeroboam, the first king of the Northern kingdom had set up one of the two golden calfs he established to keep the people from worshiping God in Jerusalem and JEroboam’s design was roughly comparable to the design of Solomon’s temple in Jerusalem.

The encounter on Mt. Carmel was a “battle” between the Baals and God, showing who actually had power over the land during a 3 year long drought Elijah had prophesied as judgment for turning to other gods. We live in California and we have just suffered through a 3 year drought ourselves, watching our reservoirs going down and nearly running dry. So the people of the northern kingdom did not only suffer from a literal drought but also a spiritual drought of the word of God.

Excavations at Tel Dan near Mount Carmel uncovered an altar and platform area that may have been a worship site for the golden calf, showing this was an historical event, not just imagined.

Elijah rebuilt an altar on Mount Carmel with 12 stones representing the 12 tribes, as a reminder to rebuild the nation that had fallen away from worshipping God alone.

Kingly requirements: Principles of Godly governance and obedienceThere was a progression that lead to this point. What happened at Mt. Carmel did not happen in a vacuum. There were years, even generations of kings and leaders in both the kingdom Israel and the kingdom of Judah who did not regard God’s word as something worth following.

God placed four requirements on the kings of His people, that most of the kings ignored. There were four requirements God placed on kings of Israel (Deut. 17:14–20):
• Don’t multiply horses: Mimicking Mitzraim, mastering by might.
• Don’t multiply wives: Ruling through diplomatic marriages, welcoming voices that sway away from the LORD.
• Don’t multiply wealth: Ruling through taxation and tribute.
• Do write your own copy of the Torah: Seek understanding.

Solomon broke at least the first three. When spouses, friends, companies and countries drift apart, why does this happen? Usually it’s because the people have forgotten what brought them together in the first place. Or maybe you do revisit the source of your bond and realize what bonded you is no longer something you want to be joined to. Forgetting one’s past and original purpose can lead to drifting apart in relationships and losing sight of one’s legacy.

Remembering our origins: Legacy of connection with GodA legacy is not just about written laws on stone, but about the personal connection with God and the emotions and thoughts that come from that connection. A love for God’s word is one of the greatest blessings we can give to the next generation. One of the ways we can honor our mother and father is to tell them what lessons they have taught us that we have carried and applied to our own lives. Let them know that they have accomplished the mission that they set out to do in us. Of course, our parents weren’t perfect and they may have done somethings wrong but whatever things they have done right in us, we should share that with them. We should encourage our parents to remember their accomplishments.

Moses had a personal connection with God. His relationship with God was not written on stone, his relationship was with the One who wrote His words on the stone. That’s why he loved those words and was so upset that he broke them when he saw that the people had already disobeyed them so quickly. Moses was able to meet with God as one would meet with a friend, because he had God’s words in his heart.

Moses spoke with God face to face as one speaks to a friend – this prefigures Yeshua tabernacling among us as God in the flesh. The veil separating people from God’s presence was removed through Yeshua. In him, the Messiah is revealed, not concealed as before.

Transformation and future redemptionWhen Moses asked God to show His glory, Moses wasn’t asking for a fireworks show. He was asking for a personal testimony so he would know who God is. He went up to the mountain to get the testimony of the One he met with on the mountain. When the veil was removed, the Messiah was revealed. Moses talked with the Lord as one talked with a friend. The glow that Moses had was evidence of his contact with the Creator, of his ongoing presence with God.

Yeshua fulfilled the purpose of the Torah and covenants by taking our sins upon himself on the cross, so we can enter God’s presence without shame.

The Messiah Yeshua is the true glory of the lord, who was the one Haggai prophesied would enter the Temple and the gospels recorded when Yeshua entered the temple in fulfillment of Haggai’s prophesy. We look forward to the day when He returns on the earth. We will have the presence of God on earth and the King of Kings will reign in Jerusalem and all will go to Jerusalem to worship God at a temple that would have three entry points, not just one.

Through Yeshua, believers from all nations can have a personal relationship with God and be part of his spiritual temple

The entire city, the entire mountain will be holy, because the entire world will be transformed. We will be a new creation and there will be nothing to hide, no shame anymore. We anticipate the Messiah’s return and the renewal of Jerusalem, which will establish, once and for all, God’s ultimate sovereignty and redemption.

Summary: Tammy

Koehler, Ludwig, Walter Baumgartner, and M. E. J. Richardson, eds. The Hebrew and Aramaic Lexicon of the Old Testament (HALOT). 5 vols. Leiden: Brill, 2000. ︎
The plural אֵלֶּה eyleh (“these are”) corresponds grammatically with plural אֱלֹהִים elohim (“gods”). Constructions for Adonai typically have a singular verb and the plural אֱלֹהִים Elohim. ︎

View Details

“Let them construct a sanctuary for Me, that I may dwell among them. ‘According to all that I am going to show you, as the pattern of the tabernacle and the pattern of all its furniture, just so you shall construct it.”

Exodus 25:8–9 NASB95

God desired to live among mankind and the readings of Parashat Tetzaveh are a continuation of God’s instructions to Moses about how this dwelling would be built, who would enter it and when and how the servants in that dwelling would dress and comport themselves.

God warns the people that although He has commissioned a home for himself among them, He is adamant that He can’t be physically represented in any way.

“So watch yourselves carefully, since you did not see any form on the day the LORD spoke to you at Horeb from the midst of the fire, so that you do not act corruptly and make a graven image for yourselves in the form of any figure, the likeness of male or female, the likeness of any animal that is on the earth, the likeness of any winged bird that flies in the sky, the likeness of anything that creeps on the ground, the likeness of any fish that is in the water below the earth.” (Deuteronomy 4:15–18 NAS95)

Many of our brothers and sisters have a grave misunderstanding of what the tabernacle was and what it meant. The tabernacle and the ceremonies conducted within it were NOT a means of salvation.

God took the people of Israel out of Egypt for one main reason:

““I will dwell among the sons of Israel and will be their God. “They shall know that I am the LORD their God who brought them out of the land of Egypt, that I might dwell among them; I am the LORD their God.” (Exodus 29:45–46 NAS95)

The purpose of the tabernacle was so God could live with mankind. If that is the case, why is it so ornate and elaborate? The Torah goes into great detail about the design and building of this tabernacle. When you look at the measurements of it, you notice that it is not very large.

One main thing you notice is that there is only one entrance into the tabernacle, only one door. The first thing you see when you enter the tabernacle is an altar, which was to have a burnt offering upon it. There was another altar behind it, which was the incense altar which was also burning regularly.

The priests were dedicated with the application of blood on their right ear, their right thumb and their right toe. What they hear, what they do and where they walk were to be sanctified and made holy.

Between the altar of burnt offer and the altar of incense was a laver with water, which was for the priests to wash themselves. They had to wash themselves before starting their service. All of these to teach them that they are not holy in and of themselves, they were holy and set apart because they were made so by God.

The idea that blood brings about cleansing doesn’t make any sense in the physical realm. Anyone who has to deal with blood will tell you that it easily stains whatever comes into contact with it. Blood attracts flies and vermin when left alone. Blood, as you can watch in crime shows, will leave evidence unless it’s cleaned away.

What happened in Sinai didn’t stay in Sinai. What they did and what they learned at Sinai accompanied the children of Israel. When they arrived at Sinai, the people were strictly warned not to approach the mountain. They were not attending a concert or a regular party. The people were not allowed to go up the mountain at all. There were some who were permitted to go up the mountain for a short distance but only Moses was permitted to climb all the way to the top. This pattern of hierarchy at Sinai was repeated in the design of the tabernacle.

Hear it and weep!How many times have you been brought to tears by reading an architectural plan? Ezekiel is a prophet who bridged between the generation before the exile and the generation that suffered through the exile. He told the people why God was sending them to exile, how they would experience the exile and what would happen when they returned from their divine time out.

Ezekiel is telling them the “now what?” of the exile. He is giving a glimpse of the future for us. Many messianic prophesies have a both now and not yet component. They seem to speak of Israel but then they seem to speak of someone else, the Messiah. There’s a literal and spiritual component to the fulfillment of many of these prophesies, which can confuse us as we are studying them.

The High Priests clothing, for example, the two stones on his shoulders have the names of 6 tribes on each shoulder. These represent the High Priest bearing the burden of the tribes on his shoulders before the Lord.

The description of Ezekiel’s temple should make us weep, but does it?

We see the progression from the tabernacle to Solomon’s temple, then a 70 year gap until Zerubabbel’s temple and Herod’s temple. It was Zerubbabel’s temple that was desecrated by the Selucids and then rededicated by the Maccabees. Herod was able to refurbish it with lots of money from the Romans and that lasted for about 100 years altogether until it was destroyed by the Romans in 70 AD.

The Temple of Solomon was built on a similar footprint although much larger than the tabernacle had.

The tabernacle built at Sinai is about 1/4 the size of an American football field.….. Ezekiel’s Temple, if it had been built, would have had the largest footprint of all. Even Herod’s temple would be dwarfed by Ezekiel’s Temple.

There are a couple of differences though. Ezekiel’s temple is square rather than rectangular and the altar is smack dab in the middle of the temple and there are three gates, three points of entry to Ezekiel’s Temple rather than just one gate. In Ezekiel’s Temple, all the nation of the world will come to worship there, not just the people of Israel.

Ezekiel’s temple will not be built until the Messiah Himself builds it.

We have an altar and let us go to Him outside the camp!

“We have an altar from which those who serve the tabernacle have no right to eat. For the bodies of those animals whose blood is brought into the holy place by the high priest as an offering for sin, are burned outside the camp.” (Hebrews 13:10–11 NAS95)

There are some passages that reflect on this idea of the altar which those who served in the tabernacles can’t eat.

“‘The priest shall offer them up in smoke on the altar as an offering by fire to the LORD; it is a guilt offering. ‘Every male among the priests may eat of it. It shall be eaten in a holy place; it is most holy. ‘The guilt offering is like the sin offering, there is one law for them; the priest who makes atonement with it shall have it.” (Leviticus 7:5–7 NAS95)

This is a participation in Heaven’s work on earth. The priests were to remember that they were to be sustained by the gifts at the altar. The High Priest is called to direct things but the High Priest is not the Boss. God is the boss. This is not how most of the cultures of the Ancient Near East operated. In all the other nations surrounding Israel, the High Priest was the most important figure in the nation. The fact that the High Priest was answerable to God is unusual amongst their neighbors. When Nadab and Abihu came into the holy place uninvited, their arrogance killed them.

“Therefore, my beloved, flee from idolatry. I speak as to wise men; you judge what I say. Is not the cup of blessing which we bless a sharing in the blood of Christ? Is not the bread which we break a sharing in the body of Christ? Since there is one bread, we who are many are one body; for we all partake of the one bread. Look at the nation Israel; are not those who eat the sacrifices sharers in the altar? What do I mean then? That a thing sacrificed to idols is anything, or that an idol is anything? No, but I say that the things which the Gentiles sacrifice, they sacrifice to demons and not to God; and I do not want you to become sharers in demons. You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the table of the Lord and the table of demons. Or do we provoke the Lord to jealousy? We are not stronger than He, are we?” (1 Corinthians 10:14–22 NAS95)

The problem that Israel had was that they tried to partake of the table of the Lord and the table of demons. They tried to take the practices of the nations around them and mingled them with the instructions of the Lord, even though God had told them explicitly not to bring the practices of the nation into His worship.

Making the Dwelling place and those who serve in it holy requires a massive separation from the world. In Leviticus 4:21 and Leviticus 16:27-28, we are told that there were sacrifices that had to take place outside the camp, and were not sacrificed within the temple precincts, which is a conundrum.

Some try to downplay who Yeshua is and what He accomplished on the cross. Our “pattern” from the Tabernacle shows us who He is and what He did for us. The most important work to sanctify the tabernacle and those who work in it had to take place outside the tabernacle, not within it.

“Therefore Jesus also, that He might sanctify the people through His own blood, suffered outside the gate. So, let us go out to Him outside the camp, bearing His reproach. For here we do not have a lasting city, but we are seeking the city which is to come. Through Him then, let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name. And do not neglect doing good and sharing, for with such sacrifices God is pleased.” (Hebrews 13:12–16 NAS95)

The blood of the Messiah is what removes and covers sin, not what happens inside the tabernacle. What happens in the tabernacle is a pattern of what Yeshua did outside the tabernacle.

When Yeshua appears to the disciples on the road to Emmaus, there’s a lot that He had to reveal to them and discuss with them, going through from Genesis and all through the Torah. All of it was recorded to reveal the Messiah. Israel did not make themselves holy, It was God who made them holy, who set them apart from the nation. If you lose focus of your mission, of the reason you exist, then your mission will inevitably fail.

When the people of Israel lost sight of their mission, of their office as an nation of priests, and found themselves preferring to act as the nation around them acted, God had to punish them and remind them their real job description. They forgot that they had good news to share with the people of the nations.

The book of Hebrews shows us why the tabernacle was so important and what it represents. The Messiah is an essential part of the Tabernacle, He is not an afterthought. …Ezekiel was a priest and he knew that the architecture of the Temple God was showing him was not like the temple he had worked and served in before.

The tabernacle and the temple were out of commission during various periods of Israel’s history and all of these were for the same reason. The priesthood had become rotten, they had forgotten their duty to bring the offerings of the people to God. They were harassing the women and abusing the people who brought their offerings. The people started boycotting the tabernacle because of the horrible behavior of the priests and God had to clean them out. The priests had started acting with the same contemptuous attitude as the priests of the nations acted.

Even with all of this, there were gentiles who saw God in His righteousness and purity, such as Rahab, and Ruth, who put their trust in the God of Israel, but when the people of Israel blasphemed God’s name and did not esteem Him, God had to punish the people and clean His house.

The offerings outside of the camp are so important, and without them, the work of the Temple is impossible. This is why Paul’s call for us to meet Yeshua by going outside the camp is so profound. What happened outside the camp, which was the death, resurrection and ascension of Yeshua was the most event in Israel’s history.

“Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship. And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect.”
(Romans 12:1–2 NAS95)

How do we know what kind of offerings are acceptable to God? We know these from the Torah. We bring what is special, what is perfect. We don’t bring whatever we want to bring. We don’t bring what is decaying or rotten or those things that would otherwise go to the garbage dump. We are to bring to God what is new, beautiful, healthy, precious and valuable.

At Sinai, God presented Himself to the people and made a covenant with them, but they broke the covenant with the Golden Calf, so He renewed the covenant with them, but again, they lacked in faith, refusing to go into the Promised Land. That first generation had to die in the wilderness so the new generation, who had more faith could enter in.

There is no other way to enter the tabernacle than to go through the door, which is the Messiah. We can’t enter into God’s presence without transformation.

Let’s conclude by reviewing Ezekiel 43:7 in several different translation. The Aramaic Targums and the Greek Septuagint are important because we can see in these translations that the Holy Apostles were not just playing fast and loose with the scriptures that referred to the Messiah but accurately reading the words of truth.

He said to me, “Son of man, this is the place of My throne and the place of the soles of My feet, where I will dwell among the sons of Israel forever.” (NASB95)

And He said to me, “Son of Adam, this is the place of the abode of My glorious throne, and this is the place of the abode of the habitation of My Shekinah, where My Shekinah dwells among the Children of Israel forever…” (Targum)

And he said to me, “You have seen, son of man, the place of my throne and the place of the print of my feet, in which my name shall encamp in the midst of the house of Israel forever…” (New English Translation of the Septuagint)

Those who wrote the Targums and the Septuagint had a difficult time with the idea that God Himself would live on the earth so they developed these circumlocutions, such as the shekinah, or the print of His feet, rather than His feet directly planted on the earth.

The Tabernacle is all about the Messiah, as we are told in John 1:1-14. This is a picture of the Messiah wrapped in and embodied by the Tabernacle. This should not surprise us at all. Rather than saying what God can’t do, we should believe what He said about Himself, what He actually did and what He said He will do in the future.

Summary: Tammy

View Details

In this study1. Show your work: The heart of mishpatim 2. What are the mishpatim? 3. Epistle to Philemon: Torah truth on master–servant relationships How can we live out the Torah in the modern world? Are these instructions timeless or do they only apply to the lives of the people who originally gathered at Sinai 3,000 years ago to hear them? How can we apply these instructions to our lives when some of them seem utterly disconnected from the 21st century.

The truth is that the Torah’s instructions are just as relevant to us today as they were to those who originally heard them at Mt. Sinai because unfortunately, idolatry, cruelty, oppression, selfishness, disrespect for authority, apathy and envy have not gone out of style. Human nature has not changed in the millennia since the Garden of Eden and will not change completely until the New Jerusalem comes down to earth. The Torah is so relevant because we are trying to master our twisted nature with the help of the Holy Spirit.

Does the Torah promote vigilantism, which is taking the law into your own hands? Does the Torah promote slavery? Does the Torah give legal cover so the rich and powerful can subjugate the powerless?

Raising these questions is really in vogue today. The paradigm that keeps showing up in lots of different conversations is the paradigm of the oppressed, and the oppressor, and because the oppressed are completely powerless against the oppressor, there are those who believe that the “oppressed” are permitted to commit all sorts of horrific things to throw off the chains of the “oppressor.”

In the West, there are those who justify the atrocities Hamas did in the Israeli communities bordering Gaza on Oct. 7, 2023. The claim is that the Israelis, who are the indigenous people of Judea, Samaria, Galilee and the Negev, are the “oppressors,” while the Palestinians, who are descendants of the Arab Muslim conquerors of the Holy Land, are the “oppressed.”

We see in Torah reading מִּשְׁפָּטִים Mishpatim (“judgments,” Exodus 21–24) that the two primary sins for which God sent the children of Israel into exile was their refusal to free their slaves at the end of their contracts or at the jubilee and their refusal to keep the Shmitah (sabbatical) year and letting the land itself rest. These actions were not merely acts of disobedience, but acts of blasphemy against God.

What does freeing the slaves and letting the land rest have in common? It’s an exercise of faith to believe that God will bless the land so that it will give you three years of produce to live on when you aren’t planting and tilling the land for two to three years. It’s also an exercise of faith to basically lay off your employees and servants for two to three years and have faith that they will come back to work when it’s time to resume the regular cycle. It takes faith to believe that you won’t go destitute and that the economy won’t just devolve into nothing.

Show your work: The heart of mishpatim

What is most often the topic of concern is the process governing the settling of some dispute, whether between human parties or between God and the Israelites, or the actual verdict itself. מִשְׁפָּט mishpat is often found in close proximity to other legal terms such as חֹק khoq (H2976, appointment, decree), תּוֹרָה torah (H9368, instruction), צֶדֶק tsedeq (H7406, righteous), and צְדָקָה ts’daqah (H7407, righteousness).

VanGemeren, Willem A., ed. “מִשְׁפָּט.” The New International Dictionary Of Old Testament Theology & Exegesis. Grand Rapids: Zondervan, 1997.

The 10 Commandments are the basic instructions of life, but the Misphatim and the book of Deuteronomy shows us how to walk out those basic instructions in our daily life, taking what might seem abstract and making then concrete.

Here are some case laws that put the 10 Commandments into practice:

Moshe (Moses) settled the משפט mishpat — case — on Zelophehad’s daughters’ inheritance (Num. 27:5).
Yehoshua (Joshua) took over משפט before Eleazar the priest and Urim from Moshe (Num 27:21).
Shlomo (Solomon) builds a אוּלָם הַמִּשְׁפָּט ulam ha-mishpat (hall of justice), i.e., a courthouse.
Psalm 119 uses the word משפט mishpat in 22 places together with תורה torah. This could point to decisions that come from God also being as weighty and instructive as His commands and instructions.

There are mitzvot (commandments), khuqot (ordinances) and mishpatim (judgments), and it’s important to discern which you are reading in Scripture. In American jurisprudence, we also have different level of laws: Constitution, laws written directly by Congress, and edicts that come from bureaucratic agencies and the rulings of the Supreme Court.

Commandments (mitzvot), statutes (khuqot) and judgments (mishpatim) are not synonyms, just as sins, transgressions and iniquities are not synonyms. (Illustration by Hallel Fellowship) Another example of mishpat is that originally legacy passed only through the father, but because of decisions such as that of Zelophehad’s daughters and the later exiles, persecutions, etc., set a precedent so that it became the mishpat or practice of the people of Israel to consider matrilineal descent the primary marker of citizenship in Israel rather than patrilineal descent because there are multiple witnesses to one’s birth but there are usually no witnesses to one’s conception. You may not know who the father of the child is but you will always know who the mother is.

God says He is going to write His laws on our hearts, but because our hearts are wicked, God has to give us a new heart so we can keep them and know the Lord. We won’t want to game the system or manipulate them because we will know that His laws are always beneficial to us and to the whole world.

These judgments start out as a situational but there are always underlying legal principles that undergird them. So, we must be careful when reading the Torah to accurately discern whether a teaching is only applicable for a given situation or for all situations.

Even today, it’s important to figure out whether a higher court’s ruling is “narrow,” only for a given case or specific situations, or “broad,” creating precedent for application of legal principle to other cases.

What are the mishpatim?The mishpatim are “judgment, decision by arbitration, legal specifications, legal case, legal claim.”

Here are 13 hues of justice that can come from judicial decisions (litigation and case law), from the direct edict of a sovereign, or from legislation written by representatives.1

Judicial
1. The act of deciding a case of litigation brought before a civil magistrate (Deut. 25:1; Josh. 20:6).
2. The place of deciding a case of litigation (1Kgs. 7:7).
3. The process of litigation (Isa. 3:14; (Job 22:4; Psa. 143:2).
4. A case of litigation (1Kgs. 3:11; Job 13:18; 1Kgs. 8:59).
5. A sentence or decision issuing from a magistrate’s court (1Kgs. 20:40; Jer. 26:11, 16).
6. The time of judgment (Psa. 1:5; Eccl. 12:14).
Authoritative
1. Sovereignty, the legal foundation of government in the sense of ultimate authority or right (Deut. 1:17; Prov. 16:33; 103:19; Jer. 8:7).
Legislative
1. Justice in all correct personal civil administration.
2. This justice is primarily an attribute of God (Psa. 37:28; 36:6).
3. It’s an attribute of the Mashiakh (Psalm 72:1–2).

Bias is a huge problem when it comes to making proper legal decisions. The Torah warns us not to follow the mob, not to favor the rich or favor the poor, when making judgements. This is why the statute of Lady Justice is depicted blindfolded with scales in her hands.

This is also why the punchline of the parable of the Good Samaritan was so revolutionary when Yeshua taught it. The Samaritan came along and rendered help. He did not consider the status of the person in front of him. Yeshua was teaching us that we do not play favorites when disbursing mercy.

Epistle to Philemon: Torah truth on master–servant relationshipsThe letter Paul wrote to his friend Philemon about his runaway slave Onesimus gives a lot of insight into how the Jewish world interacted with the Greco-Roman practice of slavery.

There are those who claim that Yeshua did away with the Torah, so we don’t need to worry about about what it says about slavery (or anything else). But the truth of the mater is that Paul serves up in a small letter (Philemon 1) a prime cut of Torah wisdom on the master-servant relationship.

When people find themselves in debt, first they sell off anything they have of value. Then when they have nothing left to sell, they can only sell themselves or their children. But the Torah gives strict limits to this practice so the rich can’t take undue advantage of the poor by taking the screws to them just because they are vulnerable.

We are to love our neighbor as ourselves (Lev. 19:18), whether it is our friend or our enemy, whether it’s our boss or our employee.

Paul had no obligation under the Torah to send Onesimus back to Philemon, and the Law prohibited Paul from doing so (Deut. 23:15–16).2 This is yet another example of how the “Bible Belt” twisted Scripture to justify what became a fundamental institution of the Confederate States of America.

Onesiumus’ name means “useful” or “handy” and was a common name for slaves in the Greco-Roman world of the first century.3

Paul tells Philemon to receive Onesimus back not as a slave but as Paul’s beloved. Paul uses a pun on Onesiumus’ name to show Philemon how Onesimus was once useless to him but is now very useful to him (Philemon 1:11).4

The Messiah Himself did not come to be served but to serve, and He is the one who takes those who are useless and makes them useful.

Then the mother of the sons of Zebedee came to Jesus with her sons, bowing down and making a request of Him. And He said to her, “What do you wish?” She said to Him, “Command that in Your kingdom these two sons of mine may sit one on Your right and one on Your left.” But Jesus answered, “You do not know what you are asking. Are you able to drink the cup that I am about to drink?” They said to Him, “We are able.” He said to them, “My cup you shall drink; but to sit on My right and on My left, this is not Mine to give, but it is for those for whom it has been prepared by My Father.”

And hearing this, the ten became indignant with the two brothers. But Jesus called them to Himself and said, “You know that the rulers of the Gentiles lord it over them, and their great men exercise authority over them. It is not this way among you, but whoever wishes to become great among you shall be your servant, and whoever wishes to be first among you shall be your slave; just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.”

(Matthew 20:20–28 NASB95)

Just as we have been given freedom from bondage, we should also give others the same message so they can be free from bondage, too.

Summary: Tammy

Culver, Robert D. Theological Wordbook of the Old Testament. ︎
“The Deuteronomic code requires that runaway slaves be given refuge from masters (Deut 23:15–16). With that rule, enforcement of slavery collapses. By contrast, ANE [ancient Near East] codes make aiding a runaway slave a capital crime (e.g., Hammurabi 15).” (Patrick, Dale. Doob Sakenfeld, Katherine, ed. The New Interpreter’s Dictionary of the Bible. Accordance electronic edition, version 1.2. 5 vols. Nashville: Abingdon Press, 2009.) ︎
Patzia, Arthur G. Ephesians, Colossians, Philemon. Understanding the Bible Commentary Series. Accordance electronic edition, version 1.4. Grand Rapids: Baker Books, 2011. ︎
Ibid. ︎

View Details

A key lesson of Torah reading יִתְרוֹ Yitro (“Jethro,” Exodus 18:1–20:23) is we all have our own house of bondage (old life), and we all have our own house of freedom (life reborn through Heaven’s merciful reset). We celebrate this journey every year at Passover.

Exodus 19: Who am I? What is my identity? To explain what the commonwealth of Israel, think of it as an entity similar to the modern British commonwealth. When the United Kingdom granted its colonies their independence, many of them chose to remain in a commonwealth relationship with the United Kingdom, with the British monarch as their head of state while still having their own identity and political independence.

Israel is:

“a kingdom of priests”; “a royal priesthood” (Exodus 19:3–8; 1Peter 2:9–10)
“My son, My first-born” (Ex. 4:22–23; Hos. 11:1) “sons [and daughters] of God through faith in Messiah Yeshua” (Gal. 3:26)
“children of God” (1John 2:28–3:5)

Sometimes Israel have been a good witness and sometimes they have been a bad witness. Even when God had to correct them through exiles, God was still with them. One of the key witnesses out of Israel is the Messiah Yeshua, the Anointed One. The Messiah is the Only Begotten Son of God.

The only reason that Israel is set apart and holy in any way is because God made them holy. He appointed them.

Exodus 20: Sinai + Spirit = new covenant = new birthThe starting point is the new heart (thoughts) directed by Sinai and new spirit (desires) powered by God’s Spirit. The Sinai component condemns, and instructs, but by itself, it can do nothing by destroy. It’s only when the law is understood and practice in the Spirit that it produces life in us. We have to allow God to give us a new heart and new desires, otherwise we stagnate, and stagnant water is dead water.

Our destination and path is to know the Holy One and to have new life without the stain (guilt) of sins (mistakes), transgressions (willful disobedience) and iniquity (rebellion). In science fiction, they have teleporters, which scan a person and move them from one point to another, but these teleporters must intimately know everything about the person, not only on a molecular level but a spiritual one. While that’s impossible for machines and other people, that is how God actually knows us.

When we follow this way, the result should be a walk in the way of righteousness, which means we are to walk as the Messiah walked. It does NOT mean that Yeshua followed what was right and rejected what was wrong so we wouldn’t have to do so.

These are memorialized in the annual festivals of Pesakh (Passover), Matzot (Unleavened Bread) and Shavuot (Pentecost).

Who is the Holy One? Moses’ encounter at the Burning Bush (Exodus 3) was a foreshadowing of what would happen later in Exodus 20. Both happened in the exact same location, which is Mt. Horeb. In both incidents, there was a large fire which did not consume the burning item. In both cases, the area was declared holy ground and one could only approach when invited to do so and they would approach with fear and trepidation.

Moses started out leading sheep but when he returned, he was leading a large multitude of men, women and children. Before Yeshua told the Pharisees that He and the Father were One, He revealed Himself as the Good Shepherd. The Lord lead the people out of Egypt and they did not lack anything. We see this in Deuteronomy when we are told that their clothes and shoes did not wear out for 40 years, and they were sustained miraculously with manna and water for all that time, too.

What is a good name? Yitro not only heard about what God did for Israel “through the grapevine” but directly from the testimony of Moses, his son-in-law.

| Horizontal relationship (human to human) | Principle | Vertical relationship (Heaven & humanity) | | --- | --- | --- | | 6. Shall not murder (20:13) | Remember Adonai | 1. I am Adonai; have no other gods (20:2–3) | | 7. Shall not commit adultery (20:14) | Protect important relationships | 2. Shall not make for yourself an idol (20:4–6) | | 8. Shall not steal/kidnap (20:15) | Protect property (reputation) | 3. Shall not … take His name in vain (20:7) | | 9. Shall not testify falsely (20:16) | Guard Heaven’s testimony | 4. Remember the Shabbat (20:8–11) | | 10. Shall not covet (20:17) | Remember where your blessings originate | 5. Honor your father and your mother (20:12) |

Exodus 20: Two tablets, 10 words1All of us to one degree or another have been dealt a bad hand, but the question sis what to do about it? You can either stop or have faith in God to carry you forward through whatever you need to endure. The martyrs endured many horrible things yet they moved forward in faith in God. A resilient person is not someone who is never knocked down, a resilient person is one who gets back up.

As St. John Maximovitch said, “God’s grace always assists a struggler, but this does not mean that a struggler is always in the position of a victor. What is important is not victory or the position of a victor but rather the labor of striving towards God and devotion to Him. Though a man may be found in a weak state, that does not at all mean that he has been abandoned by God.”

| Burning bush (Exodus 3–4) | Ten Commandments (Exodus 20) | | --- | --- | | I am Adonai of your father. I will free you from Mitzraim. | 1. I am Adonai your Elohim Who has taken you out of Mitzraim. | | “I will be with you.” I will bring you to Myself and take you into the land. | 2. Have no other elohim but Me. (Cling to Me) | | Empathy: “I have surely seen the affliction of My people” | 3. Respect My name (reputation as the Empathizer of Israel/world) | | Staff to snake, hand to leprosy, water to blood: Signs that Adonai reigns over life and death. | 4. Shabbat as a sign of Adonai as Creator and holy-maker. | | “Who has made man’s mouth…?” (You have what you need.) | 5. Honor your parents who have given you all you need in life. |

Shadows of the Ten Commandments at the burning bush2In Canada, the government has started a concerted campaign to tell people that their lives are not worth living and that they should either kill themselves or ask a medical professional to kill them.3 That is a blatant disregard for the image of God that resides in every human being.

Following God produces freedom and we are told to protect that. Following HaSatan produces despair and slavery and we are called upon to oppose that. When the Kingdom of Israel separated from the Kingdom of Judah, they not only separated politically but spiritually. Israel set up a new liturgical calendar, celebrating the feasts a month after the feasts that God established in the Torah. This is why God tells them through Isaiah that God hated their feasts and their fasts.

St. Basil the Great said, “True fasting lies in rejecting evil, holding one’s tongue, suppressing one’s hatred and banishing one’s lust, evil words, lying and betrayal of vows.” The majority of those in both Israel and Judah did not keep the fasts, the feasts and the sacrifices to repent of their sins and reject evil. They presented them without understanding of the real purpose of them, treating God like a vending machine that if you use the right coin, you get the result you want. They didn’t want to stop sinning. They wanted an encounter, not a relationship. They were rattled but not changed. Unfortunately, we see a similar thing with the people who were at the base of Mt. Sinai, who initially said “whatever you say we will do” and then did not obey Him at all. They heard what God said but did not put it into practice.

Summary: Tammy

Hat tip: David Fohrman, “Why are the Ten Commandments so important?” AlephBeta.org ︎

View Details

God promises to protect His people similar to how Heaven has designed our bodies to protect the pupils of our eyes (Psa. 17:8; Prov. 7:2; Zech. 2:8). Our eyelids are very quick to protect our eyes from dust and other treats, so how much more will God be even more quick to protect His people from threats against them.

When God released His people from their prison in Egypt, the question was, would the people of Israel return to the patterns of behavior that enslaved them? Would they walk in freedom, or would they try to do whatever they could do to return to incarceration? Would they look to God to give them their daily bread and living water or did they prefer the bread of affliction and the filthy water of the Nile?

These questions raised in Torah reading בְּשַׁלַּח Beshalach (“when he sent” or “after he had let go,” Exodus 13:17–17:16) are as relevant to us today as they were to our ancestors at the Red Sea.

Just as Adonai showed mastery over the waters of the Sea, Messiah Yeshua also showed His power over the waters. Yeshua also showed how He was the master of the storms and weather.

In antiquity, large bodies of water such as the Great Sea (Mediterranean), Yam Suf (Red Sea) and the Sea of Kinneret/Tiberius/Galilee posed significant challenges for seafarers, particularly during inclement weather conditions, making boat navigation perilous.

In the Exodus, we see that the children of Israel were facing the army of Egypt on one side and the Red Sea at their backs. The cause of their liberation looks doomed to fail. In the other readings from the New Testament we are reading today, we see how Yeshua and His disciples also found themselves in a vulnerable situation on the Sea of Galilee traversing on turbulent seas in a small boat.

The disciples, just as the Israelites in ancient times, faced a mob on one hand and a large body of water on the other. The disciples knew that a storm was coming and it would be dangerous to launch a boat and sail away but it was more perilous to stay in the face of a mob who wanted to take Yeshua as king by force.

In our region, we find Lake Tahoe, spanning 12 miles in width and straddling the borders of California and Nevada. By comparison, the Sea of Galilee, measuring 8 miles across, in the first century A.D. was encircled by multiple kingdoms, all falling under Roman authority. In the northwest and northeast of the Sea of Galilee, were the cities of Capernaum, Bethsaida, Genneseret and Chorzaim. They were all cities in which Yeshua spent a great deal of his ministry. On the southeast side, was the Decapolis, which was a district of Greek Hellenized (Greek) cities, which in ancient Israel times, was the territory of the half-tribe of Manasseh. Yeshua’s ministry in the Decapolis is recorded in Matthew 8.

People usually traversed the sea on boats or ferries but these weren’t the large gas powered ferries like we have on the San Francisco Bay, today, but they were smaller boats, operated with oars and sails.

In the 1980s, Israeli archaeologists unearthed a first century Galilean fishing vessel dubbed the “Ancient Galilee Boat.” Currently residing in the Yigal Allon Museum at Kibbutz Ginosar, this boat measures 27 feet in length and approximately 7.5 feet in width. Such vessels are emblematic of the boats likely utilized by Yeshua’s apostles, who were fishermen by trade.

The Sea of Galilee Boat or “Jesus Boat” on a metal frame in the Yigal Alon Museum in Kibbutz Ginosar, Tiberias, Israel, on Feb. 18, 2016. (Credit: Travellers & Tinkers / Wikimedia Commons)In 1Corinthians 10, the Apostle Paul draws the lesson from the Red Sea crossing to encourage the Corinthians that when you are backed into a corner, God will provide a way of escape, just like he did with the Israelites at the Red Sea.

So you think you’re backed into a corner and there is no way of escape for whatever your bondage is, He will provide a way of escape.

Who is taming the ‘principalities of the air’?Yeshua’s encounters with his students out on the boat during storms on the Sea of Galilee (Matthew 14:22–33; Mark 6:45–52; John 6:15–21) have parallels with the accounts ancient Israel had at shore and in the midst of the Red Sea.

“So Jesus, perceiving that they were intending to come and take Him by force to make Him king, withdrew again to the mountain by Himself alone.” (John 6:15 NASB95)

“After these things Jesus was walking in Galilee, for He was unwilling to walk in Judea because the Jews were seeking to kill Him. Now the feast of the Jews, the Feast of Booths, was near. Therefore His brothers said to Him, “Leave here and go into Judea, so that Your disciples also may see Your works which You are doing. “For no one does anything in secret when he himself seeks to be known publicly. If You do these things, show Yourself to the world.” For not even His brothers were believing in Him” (John 7:1–5 NASB95)

After Yeshua fed the 5,000, His followers needed a reality check. The crowds and even the 12 Apostles were strongly urging and trying to conscript Yeshua as King, so Yeshua strongly urged His 12 Apostles get into the boat and leave the crowd and started to cross the Sea of Galilee, which is more than 7 miles wide at its widest point. It seems that Yeshua was fleeing from a situation that the Apostles thought was a wonderful development in their movement.

Yeshua resisted pressure from the crowds, His own disciples and brothers, to follow the whims of the crowds. Yeshua’s brothers were giving Him political advise, but Yeshua was not a politician. His mission was not to become an earthly king. He was not one to “strike while the iron is hot.” We see later in John 7 that Yeshua allows the people to “set the narrative” for Him.

What we see instead that Yeshua operates on His own timetable and that Heaven doesn’t force us to agree with Him. Heaven wants us to knock, to seek, to look for Him. This is why Yeshua often spoke in parables. For those who were eager to learn higher spiritual truths, they learned them, for those who just wanted to hear a good story and be entertained for a while, they got their entertainment.

Moses’ father in law Yitro was the first political consultant, in a manner of speaking, helping Moses to organize the leadership of the nation and streamlining it. Here, his brothers are providing similar advise to that given by many modern political scientists, public relations and marketing experts today. The sage advice that you’ll hear from any modern publicity consultant is that when you get the buzz, you get moving, and you keep the buzz going. The idea that any publicity is good publicity to keep your name out there, for people to talk about you.

The idea of “not letting a crisis go to waste” is as old as the Tree of Knowledge of Good and Evil.

When the devil was tempting Eve to eat from the Tree of Knowledge, as recorded in Genesis 3, is recorded as “Did God really say…?” but that question could also be translated as “Even if God said this…?” The comment can be read either way, the first translation is Satan’s subtle manipulation of Eve while the second translation is more of a blatant call by Satan to Eve to rebel against God. Because even if God said this, I’m gonna just do what I want to do. I did it my own way. Yeah. See how that worked out.

We see how Yeshua’s conducted Himself in the Garden of Gethsemene and in the hours leading to His execution approach was, versus how the political consultants of the day would have spoke and conducted themselves.

And He went a little beyond them, and fell on His face and prayed, saying, “My Father, if it is possible, let this cup pass from Me; yet not as I will, but as You will.” And He came to the disciples and found them sleeping, and said to Peter, “So, you men could not keep watch with Me for one hour?” (Matthew 26:39–40 NASB95)

At this point, Yeshua and all his Apostles are very sleep-deprived and it’s very hard to stay awake when your body is screaming out for sleep.

One of my students when I taught English in South Korea, was a Vietnam War Veteran. We didn’t know that Korea sent more soldiers to Vietnam than any other country except the U.S. South Korea sent 320,000 soldiers and marines to Vietnam. The South Korean soldiers had a ferocious reputation in Vietnam because they remembered when they were invaded by communists just 25 or so years before and hated communists with a passion. From the 1950s to the early 1990s, South Korea was governed by a series of anti-communist dictators. They didn’t experience real democracy in a form we would recognize until the mid-1990s, which is when my wife and I lived there. We moved there just a few years after they had elected their first democratically elected president.

This Vietnam War vet we met in South Korea at an English language institute where we worked as missionary-teachers recalled a story of a soldier who had fallen asleep while on guard duty. The commanding officer, when he saw the guard asleep at his post, shot him dead, reinforcing the discipline of staying watch and being on diligent while on guard when a deadly, powerful enemy surrounds you on all sides.

Yeshua called the apostles out for their lack of discipline. God tells us we should discipline our bodies for spiritual growth. This is why we are supposed to fast on Yom Kippur. But are we merely abstaining physically from food and only concerned about when the fast will over so we can eat again? Or do we abstain from food and water for that 24-hour period as a spiritual discipline to master our flesh and bring us closer connected with Heaven?

As we train up our children, going through the Torah cycle, we are looking forward to Passover, and in this time, we are instructed to pass this story down from generation to generation. We take this time to teach our children the lesson that our God is the one who is the master of the Red Sea. He is superior to the false gods of the nations.

Yeshua exercised the same power over the Sea of Galilee. Yeshua fell asleep on a boat that was being tossed and turned by the violent waves. The 12 Disciples, many of whom were expert fisherman, inherently knew how much danger they were facing. The boat that Yeshua and the disciples were occupying was in real danger of being flooded or capsized in the storm, yet Yeshua is taking a nap as though nothing was happening around Him. They also asked the same question that the people asked at the Red Sea: Is God with us or not? When Yeshua calmed the storm, the disciples were in awe of Yeshua’s power and brought the disciples closer to Him.

When God drown the Egyptian army in the Red Sea, He also destroyed the last false deity of Egypt. When Yeshua went to the Decapolis and freed the demoniac from the demons who were tormenting him by sending them into the swine and drowning them into the sea, Yeshua’ demonstration of superiority over the demonic realm which really scared the people who saw it. On the one hand, they witnessed a profound transformation of a man who was freed from demonic possession, but the man’s change was met with mixed reactions from those around him.

But rather than drawing closer to Yeshua, the people were scared of Him and sent Yeshua away. The people of the Decapolis valued the swine that were killed by the demons much more than in the man who Yeshua liberated from them.

Summary: Tammy

View Details

One trait of human nature that caught my attention in Torah reading בֹּא Bo (“come,” Exodus 10:1–13:16): belief. How we come to believe certain things is a complicated process.

Then the LORD said to Moses, “Go to Pharaoh, for I have hardened his heart and the heart of his servants, that I may perform these signs of Mine among them, and that you may tell in the hearing of your son, and of your grandson, how I made a mockery of the Egyptians and how I performed My signs among them, that you may know that I am the LORD.” (Exodus 10:1–2 NASB95)

In this passage, we see that our spiritual ancestors in Israel did not believe Moses and they don’t believe God through most of the plagues. God included the Israelites in the plague of locusts along with the Egyptians because the children of Israel still refused to believe that God was the one performing the miracles and that Moses was one that God appointed as His messenger to them. It wasn’t until the Israelites went through the Red Sea that they admitted that Moses was God’s messenger. The Egyptians themselves acknowledged God’s power and might and Moses before the Israelites did.

The pages of the TaNaKh1 show us that even though the Israelites begrudgingly accepted Moses as God’s messenger after the Red Sea but in their action over the following generations, they didn’t really accept God’s authority wholeheartedly.

“Why then do you harden your hearts as the Egyptians and Pharaoh hardened their hearts? When He had severely dealt with them, did they not allow the people to go, and they departed?” (1 Samuel 6:6 NASB95)

We see through the journey of the Israel in desert, through the ministry of Joshua, the Judges, the Davidic dynasty, the Babylonian exile, the people of Israel do not fully follow God. Even when the Messiah came, they were not following God, they rejected the Messiah that God sent to them.

Pharaoh’s advisers had more faith in God’s power and authority than Pharaoh or the children of Israel did. They warned him repeatedly from the plague of locusts onward that they were powerless over God, they humbled themselves, yet Pharaoh refused to humble himself.

The advisers were closer to the suffering of the people than the Pharaoh was. The Pharaoh was isolated and insulated from most of the consequences of his hubris.

It is only with the death of the firstborn of Egypt that the people of Egypt understood and respected Moses’ and his God before the people of Israel do. The Egyptian people had nothing to lose by admitting the truth and pushing the Israelites out.

However this character trait is not exclusive to the Israelites. I believe this lack of faith in God’s power is a trait common to most of humanity.

The Israelites had nothing to lose to accept God’s sovereignty and authority, yet they persist in rejecting God. Familiarity breeds contempt. Israel should have known better than the Egyptians, yet they did not.

The Gentile pagans recognized God’s power in Moses and the Israelites did not. We see the same pattern through Israel’s history, culminating in the Messiah Yeshua Himself, where the Gentiles saw God’s power working in Him while the Israelites rejected Him.

The pattern of Israel’s stubborn disbelief is a continuing narrative throughout the Tanak and even goes into the New Testament days. The pagans, such as the Egyptians, and the Philistines, were actually more humble and believing towards God than the people of Israel were even though the people of Israel were God’s chosen nation.

Messiah Yeshua even warned in Matthew 11:16-24 that Israel’s stubborn disbelief was worse than that of gentile reprobates of Sodom and Gomorrah. But stubborn disbelief in God is not a trait unique to the Jewish leaders in Messiah Yeshua’s generation. Stubborn disbelief in God is part of the human condition.

But God chose the descendants of Abraham, Isaac, Jacob, Judah and David to be his vessels of mercy on the earth, to be the forebears of the Messiah, why? I would submit that God saw stubborn streak in Abraham and saw it as a good thing, God Himself says in Genesis 17:18-19 that Abraham will teach his children and his household after him to keep the way of the Lord by doing righteousness and justice.

One way to look at it is that when children go to a neighbor’s house, they are on the best behavior but when they come back home, and they misbehave again. It’s like the old adage “familiarity breeds contempt.” When they are at home, they know what they can get away with.

You also find this in the common refrain that is repeated over and over again in the book of Judges that there was no king in the land so “everyone did what was right in their own eyes.” The Israelites end up in this cycle of famine, war and captivity because of their stubborn refusal to follow God wholeheartedly.

God recognizes this pattern of stubborn disbelief early on when He is calling Moses to lead the people out of Egypt. Moses told God that the children of Israel would not believe or accept God’s calling on him as a leader for them and he was right for quite a while. Moses performed the miracles with his staff and he was God’s instrument to inflict the plagues on he Egyptians, yet the children of Israel did not really respect Moses as their leader.

The Messiah warned the Apostles on several occasions that just as the Jewish religious authorities did not believe Him, they will not believe them either. When He was in the Jerusalem temple during Hanukkah/Chanukah, Yeshua was teaching, and John records this in the Gospel of John 10:22-42.

They were planning to stone Yeshua on the spot for blasphemy because He claimed to be God. He defends himself logically against this charge in two ways. He first quotes from Psalm 82:5 which states, “I said, “You are gods, and all of you are sons of the Most High” and then Yeshua refers to His miraculous works, pointing out that an unrighteous person would not be able to perform the miracles He does in a state of sin.

It’s the same with Moses. God performed great miracles through Moses yet the children of Israel refused to acknowledge Moses. No matter what miracles Moses performed the vast majority of the children of Israel did not respect Moses at all.

Ordinary people cannot perform the miracles that Moses or Yeshua performed. They were able to do those miracles only because of the great power and authority God gave them.

So Yeshua calls them to think logically about what they have seen Him do before disparaging His character. The same is true for Moses. If they had thought it through, they could have worked through their persistent stubborn disbelief.

In Matthew 10:5ff, Yeshua gave His Apostles instructions as He prepares them to speak on his behalf throughout the land of Israel. He specifically tells them that they will be given the power to heal the sick, raise the dead, cleanse the lepers, and cast out demons. Yeshua goes on to tell them to perform these miracles “freely.” Yeshua is giving them the authority of God over not only the elements of nature but even over the demons and over life and death itself.

They were not allowed to bring anything with them, no doctors bag filled with herbs to heal the sick, no electric defibulators, right? All they had was the clothes on their backs and they had to depend on the kindness and hospitality of the people in the cities where they were traveling to take care of their basic needs for food and shelter.

He concludes these instructions saying,

“Whoever does not receive you, nor heed your words, as you go out of that house or that city, shake the dust off your feet. Truly I say to you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city.” (Matthew 10:14–15 NASB95)

Ouch, that is quite harsh, isn’t it? Note that Yeshua did not send them to the Egyptians, the Samaritans. He sends them to the tribes of Israel, the stubborn ones. Yeshua is warning them that there are many people who will not believe their message, even though they are curing people of leprosy, healing the sick, giving sight to the blind, etc. Yeshua goes on to warn His disciples that their own fellow Jews will be the ones to haul them into court, turn them over to the synagogues to be scourged and beaten because they are speaking His message. These people, the Israelites, they’re the stubborn disbelievers. They don’t believe the miracles that Yeshua and His disciples performed right in front of their faces. They won’t accept the evidence right in front of their eyes. Yeshua’s words are a harsh condemnation.

This persistent stubbornness is recorded through the entire text of Bibles. They don’t believe or acknowledge the obvious.

Yeshua repeats this point just a chapter later in Matthew 11, where it states,

Then He began to denounce the cities in which most of His miracles were done, because they did not repent. “Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles had occurred in Tyre and Sidon which occurred in you, they would have repented long ago in sackcloth and ashes. Nevertheless I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you. And you, Capernaum, will not be exalted to heaven, will you? You will descend to Hades; for if the miracles had occurred in Sodom which occurred in you, it would have remained to this day. Nevertheless I say to you that it will be more tolerable for the land of Sodom in the day of judgment, than for you.” (Matthew 11:20–24 NASB95)

Tyre and Sidon are not Israelite cities. They were Phoenician cities, which came from a gentile, pagan, human sacrificing culture. Yeshua says plainly to the people living in the Israelite towns of Chorazin, Bethsaida and Capernum that if He had performed all His miracles in those pagan gentile cities, they would have repented in sackcloth and ashes. They would have completely humbled themselves and acknowledged that Yeshua miracles were signs of His divine authority. They would have seen the works, even though they would not have fully understood His role as the Messiah. For the Israelites, that would not be good enough. They continued to persist in their consistent, stubborn disbelief.

This pattern also existed in Moses’ day as it’s recorded all through the Torah how the children of Israel repeatedly asked Moses “Is God really with us?” They didn’t believe God, they didn’t believe Moses. They rejected Moses’ authority on many occasions. This was the never ending cycle for 40 years.

I don’t have the answer as to why this is the case, but it seems that the pagans seem to be less stubborn than the Israelites. I don’t understand it but I find it fascinating. This pattern is not just the problem of one generation, but of many generations throughout Israel’s history from the Exodus to the time of Yeshua’s ministry and the destruction of the Jerusalem Temple.

The most obvious signs, the miracles are not good enough for the Israelites. Yeshua specifically says that stubborn disbelieving people who clamor for miracles are a wicked generation. Why? Because He had already done many miracles and they refused to believe those so their request to see more miracles is disingenuous.

God Himself calls Israel stubborn and stiff-necked on many occasions throughout the Scriptures. He is not slandering them. He is telling the truth because God is truth.

The good side of Israel’s stubbornness is the reason we even have the Scriptures at all. They recorded them, and copied them from generation to generation. Stubbornness can be useful when it’s a stubbornness that spurs us to stand firm in what is right, but when we use stubbornness as an excuse to persist in doing and acting in ways that are contrary to God, this is a problem.

Summary: Tammy

TaNaKh: A Hebrew acronym for Torah, Nevi’im (Prophets) and Ketuvim (Writings), i.e., the Hebrew Scriptures, “Old Testament.” ︎

View Details

In this study of Torah reading וָאֵרָא‎ Va’era (“I appeared,” Exodus 6:2–9:35), Pharaoh’s unyielding heart despite God’s plagues on Mitzraim (Egypt) foreshadows humanity’s futile rebellion against the authority of the Creator, as echoed in Revelation. Pharaoh’s “hardened” heart yields briefly with his son’s death, which challenged both his lineage and Egypt’s deities.

Pharaoh’s obstinacy is part of a prophetic role for Israel to bear witness to the global importance of God’s names El Shaddai and YHWH. That role, which reaches its fullness in Yeshua the Messiah (Jesus the Christ), has come with persecution toward those who uphold the righteousness and sovereignty of the Creator.

“Where will you be stricken again, As you continue in your rebellion? The whole head is sick And the whole heart is faint.”

Isaiah 1:5 NASB95

In Torah reading וָאֵרָא‎ Va’era (“I appeared,” Exodus 6:2–9:35), we see how Pharoah’s stubborn refusal to repent and relent to God plays out for him and his people. Isaiah starts his writing with the question “how many times must you be struck?” One can hear the same question echoed in the closing chapters of Revelation in the last days. There will still be people who refuse to repent and submit to God’s will despite God’s overwhelming displays of his miraculous power.

When God makes it crystal clear who’s really in charge, where the real source of strength is, and which side is actually the losing side on this, there will still be those who would rather utterly lose and be crushed than to humbly admit they were wrong and live.

We wonder why God decided that He needed to inflict all 10 of these plagues on Egypt to get His point across? Wouldn’t the 10th plague alone have sufficed?

The 10th one because that that really drove the point home, because it hit right at the big house, right at the Great House of Pharaoh and took out the firstborn of Pharaoh. Pharaoh didn’t just lose his son. When you’re talking about a dynasty, the death of the Crown Prince strikes at the lineage of that dynasty. Because, depending on what time period or what dynasty you are looking at, you take out the Crown Prince, there might not be another. There has been many times and many, monarchies that have faced such a crisis and it didn’t fare well for them.

This is exactly what Satan tried to do when He inspired the mobs to demand the crucifixion of Messiah Yeshua (Christ Jesus).

This was also the topic of one of Yeshua’s most famous parables about the vineyard owner who sends servant after servant to try to collect his rent from his tenants and the tenants abuse them in various ways, even killing them and finally the tenants also kill the landlord’s son and heir. They thought, “This is our big chance to truly take ownership over the vineyard,” but the point of Yeshua’s parable is teach the people that it is futile to fight against God.

Pharaoh asked, “Who is the Lord, that I should obey him?” (Ex. 5:2) Pharaoh is getting an introduction to who the Lord is. He got 10 of them, as God knocked down each of the false deities of Egypt.

God is teaching Pharaoh and the Egyptians that the entire earth is under God’s control, and we are just tenants. Some of us may be managers of a particular spot on the earth, we may lease it for a time, but God is the owner.

Are we hardening and strengthening our hearts against the plans of heaven? Or are we hardening and strengthening our hearts to follow through with the plans of heaven? Are we against Him or are we for Him?

There are two Hebrew words we will need to consider as we study the issue of Pharoah’s hardened heart. One is כָּבֵד‎ kavod, which is usually translated as heavy, glory or stubborn. The other is חָזַק khazaq/chazak, which means strength or courage.

Some biblical linguists see the two words as interchangeable.

The hardening of Pharaoh’s heart is an old problem, one that is more theological than linguistic. The verb ‏חָזַק‎ is used twelve times in the narrative (Ex 4–14), mostly with the Lord as the agent, but four times in the passive or stative sense (“Pharaoh’s heart was hardened”). Also, the verb ‏כָּבֵד‎ is used five times, both with the Lord as the agent, with Pharaoh as the agent, and in the passive sense. The verb ‏קָשָׁה is used once with the Lord as the agent. There is no discernible difference here in the usage of these words. It is clear that Pharaoh was an unrepentant sinner at the start ([Exodus 5]). It is perhaps enough to point this out and remark that all of God’s hardening of an obstinate sinner was judicial and done that God’s deliverance should be the more memorable. And this, too, was in God’s plan (Ex 9:16), though it is also inexplicably true that Pharaoh sinned freely and was therefore terribly guilty (cf. Acts 4:25–28).

R. Laird Harris, Theological Wordbook of the Old Testament. Chicago: Moody Press, 1980. Paragraph 5671.

That said, the combination of stubbornness and courage can be a good thing or it can be a very bad thing. If one displays stubbornness and courage in walking in God’s ways, this is a good thing, but if one is stubborn and courageous in doing evil, this is a very bad thing.

But instead of going too far in allegorizing this story or turning everything in this particular passage into a metaphor, it’s important to remember that we are reading here really happened to a real superpower at a real time in history.1 This is not just an epic story that with a good moral at the end of it.

Revelation 16 tells us that similar events will happen again in the future, when the Day of the LORD comes. If we are here to witness those plagues in those days, will be stubborn for and have courage in the Lord or not?

God tells the children of Israel, “I saw you, I heard you, I’m going to redeem you, I will take you out of this house of bondage.”

The truth is not up for a vote. One does not discern the truth through polls, surveys, etc. We see that easily in the account of Eliyahu when he stood alone against the 400 priests of Ba’al (1Kings 18). They had the masses on their side. They even had the government on their side. But the truth often goes against the grain.

You recall what we read last week when Moses and Aaron showed themselves to the elder of Israel with signs and miracles and then met with Pharaoh for the first time, how did Pharaoh and his government respond? They told the Israelites that they had to gather their own straw to make their bricks but still maintain the same daily quota of bricks.

We have seen governments in our modern times oppress people who disagree with them in a similar way. Governments in so called “free” countries such as Canada and the USA threatened their own citizens by taking their jobs, cutting them off from their bank accounts, their insurance, etc. They will come after your livelihood, and even your family if you don’t comply.

And the threats are even more apparent in counties such as Iran where they throw Christian converts into prison and execute them. Believers in Nigeria who are suffering assaults by ISIS offshoots.

Are we willing to be stubborn and courageous for God’s sake or will we get rattled and decide that doing what is right in the face of government harassment is too much of a hassle, too much of a sacrifice and give in and give up?

What’s in a name?: Meaning of ‘El Shaddai’

God spoke further to Moses and said to him, “I am the LORD; and I appeared to Abraham, Isaac, and Jacob, as God Almighty, but by My name, LORD, I did not make Myself known to them. I also established My covenant with them, to give them the land of Canaan, the land in which they sojourned.”

Exodus 6:2–4 NAS95

This name that is translated as LORD in most English translations of the Bible is called the Tetragrammaton, or God’s special name “of four letters.” Both Jewish and Christian scholars have a variety of opinions on how to pronounce this name, or whether it should be pronounced at all, but it basically means “I am who I am” or “I will be who I will be.” But God tells Moses that his ancestors knew Him as “El Shaddai,” often translated as “God All-Mighty.”

There were periods in history when the name “Kaiser” or “Caesar” struck fear into the heart of anyone who said it, but now those titles mean nothing to us, there’s no fear from them anymore.

There was a Pharaoh who knew Yosef (and knew his God) and prospered under His grace. But this new Pharaoh that Moshe encountered, who did not know Yosef or Yosef’s God, had to learn that when he heard the name of the Lord, no matter which rendition of the name of the Lord was, that he had to pay attention. This Pharaoh is now coming to learn what is meant by “I am the Elohim of Avraham, I am the Elohim of Yitzhak, I am the Elohim of Yaakov,” that’s also the name of the Lord.

There are those who care more about how to properly pronounce God’s name or whether to even pronounce it at all than about God’s status and reputation. When God told the children of Israel that His name was blasphemed among the nations because of them, it wasn’t because they mispronounced His name but because their actions damaged His reputation.

God says at the end of Deuteronomy that the nations will be watching how the people of Israel act and conduct themselves and that they will look at God’s correction and discipline as evidence that He doesn’t have the power to save them. But God said in Ezekiel 36 that even has He sends them into exile to punish them, He will bring them back for His own sake, but not to stroke His ego, but for the sake of salvation of the world.

Israel needed to depend upon the Lord and His promises and God keeps His promises in spite of in spite of the people and their unrighteousness. Even with all that, the Lord is going to act to bring Israel back into the land.

I come from a faith tradition that has blown off a large parts of the prophecies related to Israel. They believe that what happened in Israel in 1948 had nothing to do with God at all. They dismiss the establishment of the State of Israel as merely the actions of a bunch of Communists who got together and decided to build a bunch of communes in the Holy Land and call it Israel. Communism is not righteous, it’s not holy.

On the other hand, other traditions have come up that state that if you keep Shabbat perfectly, then God’s going to bring the Messiah back and restore the land.

“Though I have set a limit to ‘the end,’ that it will happen in its time regardless of whether they will do teshuvah or not … the scion of David (Mashiach) will come if they keep just one Shabbat, because the Shabbat is equivalent to all the mitzvot.”

Shemot Rabba 25:12; Yerushalmi, Ta’anit 1:1

But the prophets don’t mention that either.

The LORD is known for hearing the groaning of His people and remembering His covenant with Avraham and Yaakov, who knew God as “El Shaddai.”

“Furthermore I have heard the groaning of the sons of Israel, because the Egyptians are holding them in bondage, and I have remembered My covenant.”

Exodus 6:5 NAS95

Various meanings for אֵל שַׁדָּי El Shaddai over the centuries:

Septuagint (LXX): παντοκράτωρ pantokratowr, “all powerful.”
Babylonian Talmud, Hagigah 12a: ש sheh (“who”) and די die (“enough”) = “the One Who is (self-)sufficient”
- From שדד shadad (“to destroy”): “my destroyer”
From Akkadian šadu (“mountain”):“God/El of the mountain.”
The gentile prophet Bilaam knew God by the title of El-Shaddai as well.

El Shaddai wants believers to walk before Him and be mature, as God is perfect, but as we read in Ezekiel our “perfection” is not worth much because at our root, our hearts are rotten without God.

James 1 tells us that the problems we face in life are tests allowed by God to help us persevere and to grow in knowledge and wisdom. They also help us become more courageous and stubborn to follow His will rather than our own. These challenges can lead to spiritual maturity.

Perfection is not about never making a mistake. The path to “perfection” given to us in the Torah includes things like restitution and sacrifice. It’s about being willing to allow God to make us whole and to also be willing to restore and make our neighbor whole when we have hurt them.

Pharaoh was not willing to allow the trials and problems he was facing to perfect him in following God. Instead, Pharaoh watched how his people were suffering under the various plagues. At one point, you can see a breakdown moment where Pharaoh finally admits that he has sinned. But after the problem goes away, the gets strengthened in his stubbornness and pride. He’s like the alcoholic who has a moment of clarity and sees how his drinking is affecting his wife and kids but once he sobers up for just a moment, he goes right back to the bottle and repeats the cycle of abuse.

Summary: Tammy

This article answering a question about the historical validity of the “Patterns of Evidence” film series offers an overview of some findings that underscore that the Exodus was a real event that happened in ancient Egypt’s history. ︎

View Details

The Bible book of Shemot (Exodus) traces Moses’ transition from prince to pariah to prophet and stresses the importance of trusting God’s timing. The book touches on leadership, trust in God, and collaboration between different belief systems, culminating in a reflection on personal growth and humility. The overarching theme emphasizes humanity’s shared story of deliverance and parallels it with the liberation found in Messiah Yeshua.

The early life of Moshe (Moses) recorded in the Torah section שְׁמוֹת Shemot (“names,” Exodus 1:1–6:1) bears profound relevance not only to the children of Israel, but his biblical account resonates with all of us. We all have experienced crying out to God for deliverance from the struggles of our life. This existential desire for freedom from oppression is not unique to ancient Israel. It resonated with 18th and 19th century slaves in the U.S. South, inspiring spirituals (hymns) like “Go Down Moses.”

Misery in Mitzraim and the ‘mark of the beast’We learn that when God’s people cry out to Him, He responds. His people are the ones who weep and cry about the degeneracy of the world, starting with what’s happening inside the body of believers (Ezekiel 9:4, a foreshadowing of the seal of God and “mark of the beast” in Revelation 13:16; 14:9; 20:4). Those who cry out for repentance and deliverance not only for themselves but for the world are those who have God’s seal on their foreheads.

God remembered Israel’s living conditions in Egypt. He heard the cries of their oppression, and then decided to act in such a way to make Israels’ liberation from Egypt display of His power. He did not rebuke the Egyptians quietly. He told the Egyptians and the entire world who was truly in charge. The plagues that Moses put on the Egyptians show up again in the Prophets and also in Revelation 8–11 and 15–16. He responds and delivers us, not because of how good we are but because of His goodness.

The LORD remembers and responds to the cries of His saints (קְּדֹשִׁים qedoshim, “holy ones”), fulfilling His promises.

And the LORD said, “What have you done? The voice of your brother’s blood is crying to me from the ground.”

Gen. 4:10 ESV

[Saints under the altar in Heaven] cried out with a loud voice, “O Sovereign Lord, holy and true, how long before you will judge and avenge our blood on those who dwell on the earth?”

Rev. 6:10 ESV

It’s important for us to believe in God’s promises and their relevance to the world today.

Exodus 1–2: Adonai hears and intervenesShemot is a revelation of the reconciliation of the children of Israel to God. We have the reassurance that the LORD remembers promises, hears lamentations and ultimately responds. Yeshua’s death, resurrection and ascension during Pesach was not a coincidence.

God is the God of the living, the God of Abraham, Issac and Jacob. This is one of His favorite titles, when He presents Himself to His people. This title is a comfort because even though they are not here on earth now, they live, and those who have gone on in faith are not here, yet they are here.

But do not let this one fact escape your notice, beloved, that with the Lord one day is like a thousand years, and a thousand years like one day. The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance.

2Peter 3:8–9 NASB95

We also see that Israel’s cries for deliverance foreshadow the ‘mark of the beast.’ We see the pattern of the transformation from Prince to pariah in the people of Israel between the days of Joseph to the time of the Exodus. They went from a place of privilege to a place of oppression in the span of just a few generations. Moses’ life follows the same pattern. Moses’ life is a transition from the precious prince to pariah to plague-proclaiming prophet.

We pray for the leaders of our state, our country and for the nation of Israel, we are concerned about them and lift them up to the One who cares more about them than we do. All who claim to believe in God should lift up their leadership, asking for God to bless them with wisdom to rule properly.

Why was there a Pharaoh who did not know Joseph? The Egyptian dynasties in history were not consecutive, but concurrent. There are many periods where “upper Egypt” and “lower Egypt” were controlled by different dynastic families and some of those ruling dynasties did not come from Egypt, but either from nations further south or even from the east, such as the Hyksos.

There are those who did not know Joseph and did not want to know Joseph.

The pharaoh who knew Yosef also trusted in his Elohim to the point of turning rule of Mitzraim (Egypt) over to him and consolidating power to “the Great House” (in Akkadian pir’u and in Egyptian per a’o; Theological Wordbook of the Old Testament).

Why was Joseph a “father” to that pharaoh (Gen. 45:8)? He was a “father” to that pharaoah in the sense that he blessed that king of Mitzraim with God’s wisdom and knowledge just as a father blesses his son with his wisdom and knowledge.

Pharaoh is not just a title, it’s a symbol of the seat of power. For example, our media might say, “The White House said…” The White House does not literally speak; people speak. It’s a euphemism for the American seat of power and authority, embodied by the leadership.

Ya’akob blessed this pharaoh (Gen. 47:7), because that pharaoh trusted Joseph as a father, so he also honored Joseph’s father.

The people of Israel were fulfilling God’s command in Genesis, but this Pharaoh did not see the people of Israel as a blessing but as a threat, a plague and a curse. He did not know Joseph and he didn’t know Joseph’s God, either.

The pharaoh who didn’t know Yosef (Ex. 1:8) saw the fruitfulness of Israel as a curse instead of a blessing, because this king didn’t know Yosef’s Elohim and saw the Israelites as a threat:

“Who is the LORD that I should obey His voice to let Israel go? I do not know the LORD, and besides [also], I will not let Israel go.”

Ex. 5:2 NASB95

Abraham’s, Moshe’s and our transformationMoshe’s parents saw him as (Moses) the טוֹב tov (“beautiful”) child (Ex. 2:2) who was miraculously delivered from death in the Nile and raised as a prince of Mitzraim. Quite an auspicious start to life, one would say. Moses’ family trusted God despite challenges and the evil intentions of the Egyptians.

One take on Moshe’s intervention between the two Hebrews (Ex. 2:11-15) was that he sought to use his own power to be a judge. This is another example of a person trying to accelerate God’s timetable and “help Him out.” Which did not turn out well, just like when Abraham and Sarah tried to “help” God by bring Hagar into their marital relationship.

The Apostle Paul also emphasizes in his Romans letter that people can do a lot to help themselves, but they can’t do what needs to be done to enter the Kingdom of God. We all need God’s revelation of what is right and wrong (the Word), covering for sins, transgressions and iniquity against that Word, and a Spirit-filled new “heart” (mind and passions) for guidance on how to do what is right, so that our hearts and our actions are on the same track.

Honesty is the best policy with the malevolent?The Ten Commandments say not to “bear false witness” (Ex. 20:16), which many interpret as “do not lie.” But the context in the Torah is to not testify falsely “against [the life] your neighbor,” else you will get the punishment that would have been meted out on the innocent.

We see in Exodus 1:15-21 that the midwives lied to Pharaoh. They defied Pharaoh’s order to kill Hebrew baby boys, demonstrating their loyalty to God despite Pharaoh’s evil intentions. That was the right answer, just as when the Nazis came to a door and asked if the household were hiding Jews, the good answer was always “no.” The evil intent of the Nazis did not deserve honesty or cooperation, and that was also true of that pharaoh’s evil intent. His genocidal plan did not deserve their cooperation.

When believers dwell together

Behold, how good and how pleasant it is
For brothers to dwell together in unity!

Psalm 133:1 NASB95

How does the congregation of Messiah live together as Jews and Gentiles when one group has generation of knowledge of the Torah and how to follow its mitzvot (commandments), whether they have learned it from family tradition or the tradition of their favorite rabbi and another group that is just starting to learn the Torah? As a body of believers, we have to have some way for the entire congregation to come to agree on how to come together, including in how they make their meals and when they would fast. (See the opening discussion on Romans 13 in this Torah cycle’s study on Vayigash.) You have to work together on those things that are not “thus says the Lord” from Mt. Sinai. It’s import to follow God’s instructions rather than human authority and it’s equally important to find ways to work and fellowship together as a congregation on non-essential matters.

Moses tried to use his own power to put God’s promises into effect, but like Abraham, Yitzkhak, Ya’akov and Yosef, so too Moshe had to learn to trust Adonai’s lead in becoming a שַׂר sar (“ruler”) in יִשְׂרָאֵל Israel (“rules/struggles with El/God”). We read through the book of Shemot that Moses does grow and change, just as Joseph and Judah grew up and changed.

We can see Moshe’s change, like with Yehudah before Yosef, from ruler by the flesh to ruler by Adonai power Moshe’s statement of inadequacy to be the chosen one to lead Israel out of bondage (Ex. 4:10-17). God gave Moses a 40 year “time out” to go from Prince of Egypt to a shepherd in Midian. He lived in the most civilized countries of the world to living in a backwater, outside Egypt’s reach.

How does this square with deacon Stephen’s recounting of this passage (Acts 7:22)? Solomon was said to have wisdom superior to that of Mitzraim, and prophet Yeshiyahu warned about leaning on Mitzraimic wisdom (1Kings 4:30; Isa. 19:11).

Moses’ eloquence is revealed through his conversation with God, despite his initial self-doubt.

We would assume that Moses would have studied all the wisdom of Egypt, but perhaps, this is a foreshadowing of the Apostle Paul’s reflection on his own high level of training in the Torah under great sage Gamaliel.

But whatever things were gain to me, those things I have counted as loss for the sake of Christ. More than that, I count all things to be loss in view of the surpassing value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them but rubbish so that I may gain Christ, and may be found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith, that I may know Him and the power of His resurrection and the fellowship of His sufferings, being conformed to His death; in order that I may attain to the resurrection from the dead.

Philippians 3:7-11 NASB95

Moses went from trying to use his position as “Prince of Egypt” to free the Hebrews to being the “most humble man on the face of the earth.” It was the humble shepherd who God appointed to liberated the Hebrews, not the Prince of Egypt. God is the one who appointed Moses a judge over Israel but He gave Moses this position in His timetable, not in Moses’s timetable.

This is not the story about ancient people, but also our story, we were in bondage, cried out for deliverance and received our deliverance in Messiah Yeshua.

Summary: Tammy

View Details

You may have noticed this key passage in the Torah passage וַיְחִי Vayechi (“he lived,” Genesis 47:28–50:26):

“The scepter shall not depart from Judah, Nor the ruler’s staff from between his feet, Until Shiloh comes, And to him shall be the obedience of the peoples.
“He ties his foal to the vine, And his donkey’s colt to the choice vine; He washes his garments in wine, And his robes in the blood of grapes.
“His eyes are dull from wine, And his teeth white from milk.”

Genesis 49:10-12 NASB95

Gen. 49:10 teaches us three important signs of the Messiah (Tim Hegg, “Messiah in the Tanach,” TorahResource, 2016, page 60):

That He would born from the tribe of Yehudah.
The Messiah would be a ruler/king of Israel. However, some translations say the prophesied person would be a scribe or teacher over Israel.
He will gather the nations of the world to His rule or dominion. This builds on the Abrahamic covenant of Gen. 12:1–3. The promised Messiah is going to come through Abraham into all of the world, and bless the entire world through Abraham’s lineage.

But Gen. 49:10 has a few different renderings into English, depending on the translation: “until Shiloh comes,” “until he comes to Shiloh” or “until he comes to whom it belongs.”

It’s important for us to consider these different translations and have a rational answer for the modern scholars and anti-missionary activists who criticize the Apostolic Writings, claiming the apostles were playing fast and loose with quotations from the Hebrew Scriptures, shoe-horning messianic meanings into texts that supposedly don’t have such overtones.

Let’s explore whether Gen. 49:10 is an important calling card of the Messiah or reckless translation by believers in Yeshua.

Thread of Messiah starts at the fall of humanityBut before we consider Gen. 49:10, let’s follow the thread of prophecy back through the Bible. The first key Messianic foreshadowing came just after mankind rebelled against the Creator:

“And I will put enmity Between you and the woman, And between your seed and her seed; He shall bruise you on the head, And you shall bruise him on the heel.”

Genesis 3:15 NASB95

There is an interesting Hebrew play on the word for heel — עָקֵב ’aqeyv — which comes from the same verb (עָקַב ’aqav) as the name יַעֲקֹב Ya’akov.1

One way you can read Gen. 3:15 is that, in extended sense, the serpent would strike or bruise the “seed” (i.e., descendant) of Israel, but that seed would ultimately crush the head of the serpent (i.e., an offspring of Eve would crush the leadership of the serpent). But this “seed” would do more than defeat the serpent; he would also reunite Heaven with humanity.

Promise of reconnecting humanity and Heaven through YehudahThis promise of the Seed descended from Eve to Noah’s son Shem, to Abraham, Yitzkhak (Isaac) and Ya’akov, then to Yehudah. It would be through a descendant of Yehudah that all the nations of the world would be blessed.

The text of Gen 49:10 has been interpreted as messianic for a very long time, at least going back to several centuries B.C. We see this in these ancient writings (Hegg, 57):

Dead Sea Scrolls (3rd to 1st centuries B.C.)
Targumim: Aramaic translations (2nd and 3rd centuries A.D.)
Some Talmudic passages (A.D. 400–1000)
Some medieval commentators: Rashi, Kimkhi/Kimchi, Nahmanides, Abarbanel

Note the translation differences in Gen 49:10 from the King James Version (1611) and New King James Version (1982):

“The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.” (Genesis 49:10 KJV)

“The scepter shall not depart from Judah, Nor a lawgiver from between his feet, Until Shiloh comes; And to Him shall be the obedience of the people.” (Genesis 49:10 NKJV)

There’s been a shift in translation between the KJV and the NKJV, changing the term from “gathering” to “obedience.”

“A ruler shall not be wanting from Ioudas and a leader from his thighs until the things stored up for him come, and he is the expectation of nations.”

Genesis 49:10 A New English Translation Of The Septuagint

The Septuagint translation of this verse avoids the term “Shiloh” altogether. The Septuagint was translated in the two to three centuries before Christ, roughly contemporaneous to the Dead Sea Scrolls. The Septuagint is a “thought for thought” translation of the Hebrew Scriptures into Greek. It’s not as much of a paraphrase as the Targums are, but it’s not a literal word for word translation.

The New International Version (1979, 2010), English Standard Version (2001) and the Jewish Publication Society (1917) are more similar to the Septuagint than the Hebrew Masoretic text:

“The scepter will not depart from Judah, nor the ruler’s staff from between his feet, until he to whom it belongs shall come and the obedience of the nations shall be his.”

Genesis 49:10 NIV

“The scepter shall not depart from Judah, nor the ruler’s staff from between his feet, until tribute comes to him; and to him shall be the obedience of the peoples.”

Genesis 49:10 ESV

“The scepter shall not depart from Judah, Nor the ruler’s staff from between his feet; So that tribute shall come to him, and the homage of peoples be his.”

Genesis 49:10 JPS

There are several Targumim out there. They are paraphrases of the Hebrew Scriptures and were in common synagogue use in first to third centuries A.D.: Targum Jonathan, Targum Psedo-Jonathan and Targum Onkelos. Onkelos is the Targum we have the most copies of from archaeology. The Targums are all in Aramaic, which is a sister language to Hebrew.

“The ruler shall never depart from the House of Judah, nor the scribe [or teacher] from his children’s children for evermore – until the Messiah comes, whose is the kingdom, and him shall the nations obey. He shall lead Israel about his city; the people will build his Temple. The righteous shall be round about him, and they that carry out the Torah (shall be engaged) in study with him. Let his raiment be of fine purple, and his garment all woolen, crimson and multi-colored. His mountains shall be red with his vineyards; his vats shall overflow with wine; his valleys shall be white with grain and with flocks of sheep.”

Genesis 49:10–12 Targum Onkelos

This is a very loose translation. It’s more of a paraphrase. Notice the Targum injects a lot of imagery and messianic expectation from the Prophets, with they talk about the sheep, and the vineyards, and rebuilt temple, merging them into the Genesis text. Onkelos likely came after the Romans had destroyed the Temple in Jerusalem for the second time and after the Gospels and the rest of the Apostolic Writings were written.

The Targums were a lectionary of Scriptures used in common readings in synagogues, with a mix of scripture and commentary that can be difficult to separate. The Targums combine a scripture reading and a homily in the same text.

The Targums are a blend of scripture and commentary. So unless you know what the scriptures originally said, it’ll be hard for you to back out the commentary from it. So just be careful when you’re reading this and not like memorize this version of it.

The fact that the Targums, which were written after the Apostolic age, are very clear that Gen. 49:10-12 is a Messianic prophesy.

The Dead Sea scrolls version of Gen. 49:10-12, is something of a patchwork because what remains are fragments that scholars have to reassemble. Thus there are a lot of gaps in the verse. Here’s a translation of scroll 4Q252, column 5:

“A ruler shall [not] be removed from the tribe of Judah. While Israel has dominion, there will [not] lack someone who sits on the throne of David. For is the covenant of royalty, [the thou]sands of Israel are . Until the Righteous Messiah comes, the branch of David. For to him and to his descendants has been given the covenant of royalty over his people for all everlasting generations, which he has observed [. . .] the Torah with
the men of the Yahad, for [. . .] it is the assembly of the men of [ . . . . .] He gives”

Genesis 49:10-12 Dead Sea Scrolls (4Q252, column 5), Martinez translation

One thing you’re see in many of the Dead Sea Scrolls, is that there are some sections that are more like the Targums in that they have commentary interspersed in them. But just like we see in the Targums, the authors of the Dead Sea Scrolls emphatically state that Shiloh means “the righteous Messiah” — no doubt about it.

So those who would say that Shiloh as a messianic reference was a Christian innovation would have to argue with the authors of the Targums and the Dead Sea Scrolls, who also saw this text as an expression of messianic hope.

The last texts we will review on this matter are from the Talmud, which are a commentary by notable Jewish figures from a few hundred to over 1,000 years after the Gospels.

Some parts of the Talmud clearly believe that Genesis 49:10 is a Messianic prophesy, but some parts that state the opposite. That can be confusing. But the Talmud is a collection of ideas which doesn’t not come to a final conclusion on a matter. It’s written to encourage study and reflection, not to make an emphatic interpretation or decision on the one and only meaning of a particular text.

Here’s a Talmud discussion that notes from Gen. 49:10 what Messiah’s name is:

Rab said: “The world was created only on David’s account.” Samuel said: “On Moses account”; R. Johanan said: “For the sake of the Messiah.” What is his [the Messiah’s] name?— The School of R. Shila said: “His name is Shiloh, for it is written, ‘until Shiloh come.’”

Talmud Sanhedrin 98b

The fact that the Dead Sea Scrolls were written for a Jewish, anti-Hellenistic audience, and that the Septuiagint, which were written for a Jewish pro-hellenistic audience, both agree that Genesis 49:10-12 is a messianic prophesy can’t be ignored. There’s also congruence between the Septuagint and the Masoretic text.

The modern English translations, which were translated since 1948 have used insights gleaned from the Dead Sea Scrolls to inform their translations of the Bible.

How is it that the Masoretic text is so different from the Dead Sea Scrolls or the Septuagint?

The Masoretic text of the Hebrew scriptures, included margin notes next to the scripture text to give the readers instructions on how a text should be read out loud to public to avoid confusing notions for the congregation. These instructions were called kere, while the word ketiv describes the verse as it’s actually written in the main text of the scroll.

The Masorites were more careful than the writers of the Targums to differentiate between the plain letter of the Hebrew Scriptures versus the commentary on those verses.

How did these different translations of Gen. 49:10 come about?The short answer is that the some of the translations translated the verse more literally while others used insights from margin notes that were in the original text.

In the Masoretic Hebrew text, there were margin notes were placed there to instruct the reader on how the text was supposed to be read in public to avoid confusing notions for the congregation (Hegg, 58). The third clause of Gen. 49:10 in Hebrew (כִּי־יָבֹא שִׁילֹה ki-yavo shiloh) contains a kere/ketiv in the Hebrew text. The written text (ketiv) has שִׁילהָ shilah, but the margin note (kere) has שִׁילוֹ shilo.

The differences are reflected in the English translations (Hegg):

NASB, “until Shiloh comes,” translating Shiloh as a name, of either a place or a person. This is based on the Masoretic text itself.
NIV, “until he comes to whom it belongs,” taking the correct reading to be שִׁילוֹ shilo. Which comes from the Masoretic margin note, rather than from the text itself.

Other English translations have:

NRSV, “until tribute comes to him.”
JPS, “so that tribute shall come to him.”
The Septuagint must have read שֶׁלוֹ shelo, because it is translated “until that which is reserved comes to him,” which would understand the disputed word as  שֶׁ + לוֹ (sheh + lo), “which belongs to him.”

Bible evidence for “Shiloh” as a personal name versus a reference to the ancient Israel city of Shiloh seems to point to the former than the latter (Hegg, 58–59).

What if “Shiloh” is a place name (Josh. 16:6; 18:1, 9; 1Sam. 1:3, 9)? Because the tabernacle [or temple?] was placed in Shiloh until the tabernacle was destroyed at Shiloh on account of the sins of the priests (cf. Jer 7:12-14), “Shiloh” became a symbol of divine judgement in Genesis 49:10-12 for how God punishes sin. Could this be a prophecy meaning that the tabernacle or temple will not be completed “until He comes to Shiloh”? Jeremiah had warned the people that if God was willing to destroy Shiloh because of the priest’s sins, He would also be willing to destroy Jerusalem in a similar way.

What if Shiloh is a personal name derived from the verb שׁלה, “to rest” (Psa. 122:6)? Is this an early reference to שׂר שׁלוֹם sar shalom, “prince of peace” (Isa. 9:6]?

Messiah: The rest of the storyGenesis 49:10-12 shows us that the One who is coming through the Patriarch Yehudah, would be one who would bring rest, who would bring peace, who would be that King, and would be the one gathering all the peoples. He is that fulfillment of the promise that was given to Abraham that all of the world would be blessed through the Messiah. The blessing that the Messiah brings is the assembling of the people of all the nations to enter God’s rest.

“Come to Me, all who are weary and heavy-laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and YOU WILL FIND REST FOR YOUR SOULS. For My yoke is easy and My burden is light.”)

Matthew 11:28–30 NASB95

מְנַחֵם Menachem, which means “comforter” in Hebrew, is one of the names of the Messiah, from נַחֲמוּ נַחֲמוּ עַמִּי nachamu, nachamu ami (“comfort, O comfort My people”) in Isaiah 40:1–2. Those who had read the Prophets knew that they foretold that the Messiah would be a Comforter (מְנַחֵם Menachem, παράκλητος Parakletos). So when Yeshua told His disciples in John 13–17 that He will send a Comforter/Helper (Parakletos), one Comforter had to leave to the right hand of the Father so that the other Comforter could come (John 14:16, 26; 15:26; 16:7).

This Comforter is introduced to us in Genesis and hints about Him are woven through all the Scriptures from Genesis to Revelation. He was there. He is there. And He will be there.

Marginal Bible studyWhen you see in the margins of your Bible alternative readings of a particular text that one would think should be so simple, I would advise you to look for the common thread that connects one scripture with another. If the alternate reading confuses or clouds the flow of the message from Eden of Genesis 3 to Eden of Revelation 21–22. The Bible is a message that came from Heaven, transmitted through His faithful servants throughout time down to us.

This is a good lesson when studying the Scriptures to always consider both (or more) sides of an interpretation.

The first to plead his case seems right, Until another comes and examines him.

Proverbs 18:17 NASB95

This guidance is not only helpful when it comes to reading the newspapers or watching the nightly news on TV, it’s also helpful when it comes to studying the scriptures and all the different commentaries one can find on the Scriptures. You have to test them, don’t just swallow everything that someone teaches about the scriptures.

Summary: Tammy

1 Payne, J. Barton. Harris, R. Laird, Gleason L. Archer, and Bruce K. Waltke, eds. Theological Wordbook of the Old Testament. Accordance electronic edition, version 2.8. Chicago: Moody Press, 1980.

View Details

In this study1. R.E.S.P.E.C.T.: Find out what it is supposed to mean 2. Genesis 46:1: Why did Ya'akov exclude Abraham from his offering to Elohim before moving to Mitzraim? 3. 'Good and faithful servant' for Egypt and Israel R.E.S.P.E.C.T.: Find out what it is supposed to meanA common proof passage for respect of governmental authorities is Rom. 13:1-7, although some recent commentators connect this admonition to respect for ecclesiastical rather than civil leadership.1 We are also given examples that when the governmental or ecclesiastical authority contradicts God’s authority the latter takes priority, even over those who pretend to speak for Heaven.

Respect for one’s parents is a big deal for Heaven — think the Fifth Commandment:

“Honor your father and your mother, that your days may be prolonged in the land which the LORD your God gives you.”

Exodus 20:12 NASB95

In the Torah reading וַיִּגַּשׁ Vayigash (“he approached,” Genesis 44:18–47:27), Ya’akov (Jacob) respected the God of his fathers Abraham and Yitzkhak (Isaac). In response, Heaven reaffirmed the covenant with Abraham’s third generation.

Yosef was thrown into slavery at the age of 17 and passed around to various masters. Would we have been mature enough at age 17 to see God’s hand in such suffering, as Yosef did? His struggles made him stronger and more mature, and he did not let the sufferings he endured weaken his faith in God (James 1:2-8; 1Pet. 1:7; Heb. 6:12; Luke 21:19).

Egypt was known for its agriculture and her people were farmers, while the Hebrews were shepherds, who lived a nomadic lifestyle, minding their flocks. The two people groups mutually disdained each other to some extent (Gen. 46:34; Ex. 8:26; Josh. 5:9). This is why Yosef ensconced his family up in Goshen, which is located in the Nile Delta area and has the best land for pasture. There are still canals in the area named after Yosef himself that he commissioned to artificially expand the Nile Delta further south to increase Egypt’s inhabitable land and agricultural capacity.

Fortunately for Egypt, God warned them through Yosef about the famine well in advance how to hoarded their agricultural produce for seven years, rather than eating and spending it all. The “father of Egypt” during this time was not Pharaoh, but Yosef (Gen. 45:8).

In Western culture, we have lost a lot of respect for our parents and for our elders, but to Heaven, respect for one’s parents is intimately intertwined with respect for Him.

However, even though Romans 13 tells us that we should endeavor to respect those in authority, we are not called to blindly follow whatever the government tells us to do, particularly if they issue commands that violate our obligations to Heaven and to our fellow man.

It’s embarrassing that many churches in the U.S. and the West blindly followed government edicts to shut down their congregations during the pandemic, using Romans 13 as an excuse. It appears that God blessed the congregations that refused to go along with the government shut downs. Their attendance has returned to pre-pandemic levels, while those churches who obeyed the government rather than God lost attendance and still have not recovered nearly three years after the strictest rules lifted.

Remember when the Apostles were dragged before the Sanhedrin and commanded to stop preaching the good news about the Kingdom of God via Yeshua (Jesus; Acts 5:27-29)? How did they respond? They refused to hide the truth. They refused to hide their light (Matt. 5:14-16). Even when faced with long prison sentences, stoning, scourging and even death, they refuse to recant or be silent. They still met together regularly for worship and fellowship, just as the underground body of believers today meets secretly in places like North Korea, China, Iran and other oppressive nations.

Ya’akov respected the Elohim (God) of his father, Yitzkhak. He reaffirmed the covenant that Abraham and Yitzkhak established with God, that through them, all the nations of the world would be blessed. God also reassured him that it’s safe for Ya’akov to leave Canaan and to live with his son in Egypt, and that the Creator of Heaven and Earth will bring his children back to the land when the time is right.

Ya’akov had to build up his trust in God, just as Abraham and Yitzak did before him. Ya’akov’s trust in God was built up through his wrestling with his brother Esau and then with his uncle Laban and even in his wresting with the ruler of Egypt, which he didn’t know at the time was his son Yosef. Ya’akov had to learn to trust God, through hard work.

This pharaoh respected the Elohim of Yosef, and Ya’akov blessed this pharaoh. But we will see in the Torah reading Shemot that a Pharaoh will rise up who did not respect God (Ex. 5:2). This difference between the two Pharaohs is was day and night, light and darkness.

Genesis 46:1: Why did Ya’akov exclude Abraham from his offering to Elohim before moving to Mitzraim?

So Israel set out with all that he had, and came to Beersheba, and offered sacrifices to the God of his father Isaac. God spoke to Israel in visions of the night and said, “Jacob, Jacob.” And he said, “Here I am.” He said, “I am God, the God of your father; do not be afraid to go down to Egypt, for I will make you a great nation there. “I will go down with you to Egypt, and I will also surely bring you up again; and Joseph will close your eyes.”

Genesis 46:1–4 NASB95

You have to respect your father before you can respect your grandfather or ancestors, according to ancient Jewish commentators on this verse.

11th century Jewish commentator Rashi: “A man is more obligated to give honor to his father than to his grandfather.”

Michael Carasik. Genesis. The Commentators’ Bible. Accordance electronic edition, version 1.4. Philadelphia: The Jewish Publication Society, 2018.

11th century Jewish commentator Rambam/Nahmanides: “Jacob’s intent was to establish peace between himself and all the different divine aspects, beginning first with the aspect of Might, which was the closest to him. (That is what the expression from Genesis Rabbah cited by Rashi means; you are required to greet the student before you can approach the teacher.)”

Michael Carasik. Genesis. The Commentators’ Bible. Accordance electronic edition, version 1.4. Philadelphia: The Jewish Publication Society, 2018.

Rabbi Yehoshua ben Levi said: “I circulated among all of the aggada experts in the south so that they would explain this verse [Gen. 46:1] to me, but they could not tell me [the explanation] until I stood with Yehuda ben Pedaya, the son of ben Kappar’s sister. He said to me: ‘If a teacher and disciple are walking on the way, one first inquires after the wellbeing of the disciple, and then one inquires after the wellbeing of the teacher.'”

Rav Huna said: “When Rabbi Yehoshua ben Levi came to Tiberias, he asked Rabbi Yoḥanan and Reish Lakish. Rabbi Yoḥanan said: ‘A person is obligated in the honor of his father more than the honor of his grandfather.'”

Genesis Rabbah 94:5 (Jason Rappoport, managing editor. The Sefaria Midrash Rabbah, English translation by Joshua Schreier, online, Sefaria.org, 2022. Accessed Jan. 6, 2024.)

Your parents are your first introduction to your family’s traditions and values and if your parents did their job properly, they taught you the family’s legacy that they received from their parents, grandparents, etc.

In cultures such as a number of places in North Asia and Africa, the honor one presents to parents is very literal. Children would prostrate themselves to the floor when greeting one’s parents. They don’t just shake their parents hands, they bow deeply in respect to their parents because their parents are, in a small sense, their creator and just as we owe the Creator of Heaven and Earth great respect, we also owe our parents some of the deference that we give to God.

A groom and his party prostrates before the bride’s parents at a Nigerian wedding. (Image: Herilume Photography)In Korea and China, every Lunar New Year, they have a special ceremony where the children come and bow deeply before their parents and grandparents to remember where they come from.

On lunar new year’s day in Korea (Seollal), children perform a deep bow (sebae) in front of their elders. (Image: Korean Cultural Centre UK)Through much of Genesis and even in most of the Torah, God is referred to as the “God of Abraham, Isaac and Jacob.” Yet here, just as Jacob is preparing to go to Egypt, God introduces Himself only as the God of Isaac. Strangely to many commentators, Abraham is not mentioned.

One ancient explanation for that omission is one has to have respect for one’s father before one can really have respect for grandfathers and the elders before them. It’s easy to respect someone who’s not directly involved in your life, but it’s harder to respect someone who’s directly involved in your life. It’s easier to respect the grandparents who are farther away or the ancestors before them who are dead and buried than it is to respect one’s parents who are alive and well and involved in your life. It’s important to first acknowledge the generation that’s right ahead of you, which is your mother and father.

We are the first contact that most people will have with our family and our family’s culture. Are we reflecting it respectfully and accurately? We have lost this imperative in our modern western secular culture. Many of us barely knew our grandfathers and grandmothers. Do we know our great-grandfather or great grand mother? Do we know our great-great-grandfather or grandmother? It’s difficult, do we know anything of what they believed or how they practiced their faith? It’s important to remember where you came from the generation before, rather than just dreaming about the things that happened.

For some of us, there may be some good generational overlap. Some people have active memories of their grandparents and even great-grandparents. But in modern times, there are many who have no generational overlap at all, either due to death or because people often live far away from their extended families.

However, like with Yitzkhak’s wife Rakhel (Rachel), there are some family traditions that need to be left behind and not carried forth, namely the hoarding of the family’s false idols. But the legacy of your whole family and what they stand for, is important to carry on. Every generation has the opportunity to discard the traditions that violate God’s standards and to carry on those that represent our family and God Himself in a proper way.

Ya’akov expressed his respect for God and for his parents. Ya’akov fought tooth and nail to be the one to carry on Yitzak’s legacy of fear, respect and reverence for God to the next generation, which he did, particularly to Yosef but to all his sons, too.

Yosef’s hedge against seduction: Respect for what’s not yoursYosef also had a legacy of respect in fearing and respecting God. Potiphar respected Yosef and put his entire household, except his wife, into Yosef’s care.

But he refused and said to his master’s wife, “Behold, with me here, my master does not concern himself with anything in the house, and he has put all that he owns in my charge. “There is no one greater in this house than I, and he has withheld nothing from me except you, because you are his wife. How then could I do this great evil and sin against God?”

Genesis 39:8–9 NASB95

Potiphar trusted Yosef so much that he didn’t know anything that was going on in his own home. You have to plan well in advance how you will respond to temptation. If you wait until the temptation is upon you, it’s much harder to resist. The fact that Yosef was able to reject her offer so bluntly, shows his maturity even at his young age, at an age when succumbing to sexual temptation would be so easy.

The Torah distinguishes between assault and adultery/fornication based on whether the fiancee cries out for help and whether the location is rural or urban. If the woman is in the city and doesn’t cry out, she is liable with the alleged attacker (Deut 22:23-34). However, not only is the victim responsible to cry out for help, the witnesses are also responsible to step up and stand up for the victim. If the woman is in a rural area, where rescuers would not be able to hear her, then only the attacker is liable (Deut. 22:25-27).

If the victim is not betrothed, the attacker must marry the woman be financially responsible for her for the rest of his life. There’s no certificate of divorce that can get him out of this. There are real consequences upon any man who does not control his passions.

‘Good and faithful servant’ for Egypt and IsraelIn Yosef’s case even after being thrown into prison after the accusation of violating his trusted duty over the household, the warden grew to respect Yosef and put the prison operations under his control (Gen. 39:22).

Pharaoh respected Yosef because of the true interpretation of the dreams (Genesis 41). Imagine how much Pharaoh trusted Yosef’s interpretation to the point that he gave Yosef the power to implement his solution to confront the famine. Imaging trusting a young man who you just dragged up out of a dungeon enough to not only free him from prison but to make him second in command of your entire kingdom? The Apostle Paul said in the book of Romans that God gives everyone the gift of trust and we certainly see that in Pharaoh’s interactions with Yosef.

The pharaoh who knew Yosef was blessed when he put his trust in Yosef and in Yosef’s God. Yet a pharaoh would came along a few generations later who did not know Yosef — and did not learn to respect his Elohim. As a result, Mitzraim suffered great punishments as Heaven made an example of the nation as a witness where the world should really put its trust.

Yosef’s brother Yehudah had a similar learning curve in his interactions with his daughter-in-law Tamar (Genesis 38). Initially out to execute her for adultery against her dead husband’s family line, Yehudah ultimately declared her “more righteous” than himself. He had put her in a position of having to masquerade as a prostitute to fulfill the oath to her husband, caring more about carrying on Yehudah’s name than Yehudah himself did.

Tamar forced Yehudah to step up and fulfill his responsibilities, rather than shirk them. It’s important to stand up for victims and not turn a blind eye to injustice. That experience laid the foundation for how Yehudah steps up to fulfill his responsibility to Benjamin and the rest of his family in the next reading.

Summary: Tammy

1 “(W)hat has bothered commentators, ancient and modern, is that in moving to an apparent exhortation regarding the Roman government officials and their rightful place in God’s over all plan, Paul appears to have made a very abrupt break from his former exhortations which involved ‘one another,’ ‘saints,’ ‘those who rejoice and weep with you,’ and even ‘those who persecute you’ and desire ‘revenge.'” (Tim Hegg, Paul’s Epistle to the Romans, Vol. 2. TorahResource, 2007, p. 393.)

View Details

Yosef’s experiences, from his older brothers’ jealousy to his time as a slave and prisoner in Egypt, evoke normal feelings of distrust and anger. Despite the challenges, he emerged as a messianic figure, demonstrating patience, supernatural wisdom and a commitment to giving credit to God for every good turn in his life.

The narrative of Torah reading מִקֵּץ Miketz (“he settled,” Gen. 41:1–44:17) also delves into Yosef’s role in interpreting Pharaoh’s dreams, emphasizing the importance of God’s messages reaching those with authority. His 14-year wait showcases the patience inherent in messianic figures.

Yosef’s ability to interpret dreams also underscores his wisdom and reliance on divine guidance. he teaches us the importance of giving glory to God, even when success seems self-driven.

In advising Pharaoh on famine preparedness, Yosef’s voluntary, unsolicited wisdom reveals his leadership qualities.

Human greedy nature exposedOne interesting theme in the life of Yosef is how his life was affected by other people’s greed. The American Heritage dictionary defines greed as, “An excessive desire to acquire or possess more than what one needs or deserves, especially with respect to material wealth.” In Miketz, Yosef tests his brothers through the mechanism of greed.

Cultures in which most people’s material needs are met, they tend to be less motivated by corruption and greed, while cultures where the people’s basic material needs are not adequately met tend to be more motivated by greed and corruption.

The theme of greed, of who has something I don’t have, and I want more, or should desire more is a repeated narrative in Yosef’s story.

From the very beginning of Yosef’s narrative, his older brothers were jealous of what Yosef had, but they were more jealous of how their father treated Yosef. They were jealous and irritated that they weren’t being treated the same way. They were upset when Yosef reported their misdeeds back to their father.

Jealousy is a very close sibling to greed and Yosef’s brothers were very jealous of him. All of this history is the backdrop of Yosef’s testing of his brothers.

What kind of feelings did Yosef have towards his brothers because of his experience with them from them casting him into the pit, threatening to kill him outright, and then selling him off to the Ishmaelites into slavery and then through all the travails he suffered as a slave in Potiphar’s house and in prison?

It is perfectly normal that he would have felt distrust, hatred, and anger towards his brothers. If I were Yosef, I would have carried a heavy grudge against my siblings if they did this to me.

I would want to know if they had matured and grown up or were they stagnant, still the same people from 20+ years before?

God reveals His mission to those who can put forth the effortThis is the backdrop of Yosef’s overall story, but let’s get into where we are in Miketz, where Yosef is introduced to Pharaoh to interpret his dreams. The fact that God gave these dreams to Pharaoh and not to Yosef is of particular interest to me.

Why would God send Pharaoh the dream and not one of his prophets? Joseph of course, was already a prophet in his own right. He was one who had received dreams from God, yet here, God sends the dream to Pharaoh because Pharaoh is the only one with the authority to act upon the warnings in the dreams.

Beware of false prophets. If you believe you have been giving a dream or a vision from God, test it and verify it because it may just be from you and not from Him. I have actually experienced this personally where someone claiming to be a prophet said something to me that in a very short manner of time turned out to be dead wrong, very wrong. Such people frustrate me. I determined that, that makes no sense for God to send a message to a modern day prophet, if that “prophet” can’t do anything. Clearly, it’s absurd.

We also see this again in the Book of Daniel that God revealed a dream to Nebuchadnezzar because the message was for him and for his people, not for Daniel’s people. God sends His visions, dreams, messages to those vessels who act on the warnings.

Yosef’s patience as a messianic figureYosef is a Messianic figure. This statement is not remotely controversial in Christian circles. In his life story, he fulfills various tasks and roles and symbols that Messiah Himself does later on. This pretty straightforward, nothing terribly unusual about that as far as a typical Christian viewpoint.

A messianic figure is someone who performs an assigned task that results in the saving of one or more other people. That’s a messianic figure, it’s his job to save.

We study such figures because if we love God, we want to discover and apply their positive traits to our own lives and spiritual practice.

Yosef was about 17 years old when he was cast off by his brothers into slavery. He spent a certain number of years in Potiphar’s house and also years of time in prison. And then Pharaoh releases him from prison and Yosef enters Pharaoh’s service. He was around 30 years old when he was released from prison, so his sojourn in slavery and prison lasted approximately 14 years.

One trait that Yosef seems to exhibit in this time is patience. We see this as well in the lives of Moses who waited 40 years before he was called to lead the Israelites from slavery. We see patience in Isaac and Rebecca praying for 20 years for children. So, patience is an important trait for a messianic figure.

He waited 14 years for God to change the course of his life, from slavery to something much greater. He didn’t know that he would end up as second in command of all Egypt but he certainly wanted to live a life of more significance than being a slave or a prisoner.

The patience Yosef exercises here is patience towards God, waiting for Him to do something.

Yosef was not patient for the sake of being patient. He was not exercising patience in the safety and comfort of his father’s house. He was having to exercise patience and waiting on God while suffering as a slave in Potiphar’s house and later as a prisoner.

Yosef’s supernatural wisdomRemember that before he was sent off into slavery Yosef had a couple of dreams. There was a dream with bundles of wheat and another dream with the sun, moon and stars. He may have had other dreams but these were the dreams recorded for us earlier in Genesis.

We also read about the dreams from the Pharaoh’s baker and wine steward that were brought to Yosef for interpretation.

I want to draw your attention to the pattern of these dreams. Yosef clearly tells the baker, the wine steward and Pharaoh that the interpretation of dreams comes from God. It’s also clear that these dreams are more complicated than the dreams Yosef himself received as a child. Yosef had no knowledge of the backstory of the baker, the wine steward or Pharaoh to be able to give an interpretation on his own. Those dreams clearly needed divine wisdom to interpret accurately.

This is not what happened when he was a young man. When he revealed the dreams of the wheat, the sun, moon and stars, Yosef never gave an interpretation of those dreams, other people put their own interpretation on those dreams. But those dreams are also more simple dreams and not hard to figure out.

Give all glory to GodThe point is that Yosef gave credit to God, although the wine steward gave the credit to Yosef when he recommended Yosef’s services of interpreting dreams to Pharaoh. As far as the baker, the wine steward and even Pharaoh were concerned, the secret things that God revealed to them came from a man, a Hebrew man named Yosef. Pharaoh somewhat gets it after Yosef corrects him because Pharaoh says that the gods of Egypt could not have revealed the meaning of his dreams to him. Although Yosef had given credit to God when he revealed the wine stewards dream, the wine steward didn’t understand or accept Yosef’s attribution of the interpretation to God.

Yosef consistently directed credit to God despite appearing to be the source of the interpretations. A real life lesson in this is that we should give glory to God even when it appears we are acting in our own power. We need to recognize, and help others to understand, that God is the source of all power and influence, and that even when we achieve success, it is ultimately God’s doing.

It’s not easy to give God the glory, because sometimes you did in fact work hard for something, but at the end of it all, we are the tool, God is the one who wields the tool.

Joseph’s advice reveals his thought process and leadership abilitiesAfter Yosef reviewed the facts of Pharaoh’s dream, he adds something to the dreams that were not originally there. Pharaoh did not ask Yosef for his opinion about how to act in response to the dreams. Pharaoh never says to Yosef, “Yosef, what’s your opinion? How should I fix this problem? What should I do about it?” Yosef voluntarily gave Pharaoh additional information.

What did Yosef tell Pharaoh to do?

“Now let Pharaoh look for a man discerning and wise, and set him over the land of Egypt. Let Pharaoh take action to appoint overseers in charge of the land, and let him exact a fifth of the produce of the land of Egypt in the seven years of abundance. Then let them gather all the food of these good years that are coming, and store up the grain for food in the cities under Pharaoh’s authority, and let them guard it. Let the food become as a reserve for the land for the seven years of famine which will occur in the land of Egypt, so that the land will not perish during the famine.”

Genesis 41:33–36 NASB 1995

This was not part of Pharaoh’s dream, but it is voluntary information that Yosef gave to Pharaoh. However, on the surface, Yosef’s math makes no sense as he tells Pharaoh that he should reserve 20% of each of the seven years of abundance to carry through the next seven years of scarcity. But it turns out that 20% of the seven good years was sufficient to cover all seven years of famine, not just for Egypt, but for Canaan also. That’s two countries, and possibly even more than that, the surplus that was gathered up covered all their years that they desperately needed the food.

This was unsolicited advice, but this shows us that a messianic figure is going to be wise, or at least possess more wisdom than those around him.

Yosef did not merely give God the glory in lip-service. Yosef’s conduct gave God the glory, too. He did not seek any material benefit or gain from his services to Pharaoh. Yosef didn’t ask Pharaoh to appoint him to prepare Egypt for the famine.

Yosef did not spend much time wallowing in self-pity during all this time in slavery and prison. We have recording of him complaining about his brothers, but not much about him complaining about how he was treated by Potiphar or by the headmaster of the prison. He also doesn’t complain to God about what he is going through.

The reason God gave the dreams to Pharaoh was to save Egypt. The wise instruction Yosef gave to Pharaoh was to save Egypt.

Most of the messianic figures act in a way that is completely opposite of how a king would act. A king’s main function is to exercise power and control over a group of people. If there are no people, there’s no king. One can’t be a king without a nation of people to rule. But a messianic figure acts in service to others, not to exercise power over others.

Putting Yosef’s brothers to the test: Will they abandon the weaker brother?The 10 older brothers journey into Egypt with one goal in mind: get food to save their families from starvation and death. They brought money with them to buy the food, they didn’t expect Egyptian charity to save them.

However, they got their food, which is what they came to Egypt to get but they also got their money back. What did their salvation cost them? Nothing. All they did was go to Egypt and beg for food and they received it.

When they returned a second time, this time with Benjamin in tow, they did the same thing. They brought back the money they originally gave as well as additional money to get more food.

Again, they are given more food and all the money is returned into their sacks. They were willing to pay twice as much money for the food as they were willing to pay the last time, yet at the end of it, the food still cost them nothing. Yosef covered all of it.

When Yosef turns his testing of his brothers towards Benjamin, let’s recall that when Yosef was just 17 years old, his brothers sold him into slavery and abandoned him. They didn’t go to Egypt to try to find him, get him, rescue him nothing of the sort. They abandoned him. They were motivated by an intense jealousy and greed against Yosef.

So he wants to know if his brothers have grown up, have they changed since he last saw them and he sets up scenarios to try to provoke jealousy of Benjamin in the brothers.

He gave Benjamin five times the amount of food that he gave the other brothers and he got all of them drunk. Drinking to excess reduces one’s self control. That’s the idea. So if any of the brothers has animosity toward Benjamin and you get them plastered, that animosity is more likely to reveal itself when they are drunk than when they are sober. By inhibiting their self control, Yosef is trying to get the brothers to show their true colors. Yosef needs the brothers to lose their self control to find out what is inside of them. It’s a very smart test.

So the first test was to test their jealousy of Benjamin. The second test, the test with the “stolen cup of divination” was a test of whether they would abandon Benjamin, given the opportunity, as they had abandoned him?

The cup is planted in Benjamin’s bag and Benjamin is arrested and he appears guilty. The porter exonerates the other brothers saying they are free to go, only Benjamin will be taken into custody. They could have easily left him behind. They had their food, they had their money, they could have walked away.

But instead they all come and testify to Yosef that Benjamin’s life matters to them, that they are willing to be Yosef’s slaves as long as Benjamin is allowed to return safely back to his father. Benjamin is not a young boy at this point, he is a grown man, and they had the legal justification to leave him behind in Egypt but they didn’t do it.

The way the brothers act towards Benjamin is the complete opposite of how they treated Yosef. This tells Yosef that his brothers have changed for the better.

“Greater love has no one than this, that one lay down his life for his friends.”

John 15:13 NASB 1995

Summary: Tammy

View Details

The history of the holiday of Chanukah/Hanukkah is recorded in 1Maccabees and 2Maccabees, which are included in the Apocryphal books.

Alexander the Great had conquered the Persian empire and was the emperor of the area from Macedonia to India, but he unexpectedly died at a young age and his empire was broken up between his four most favored generals. As the Greek empire fell apart after the death of Alexander the Great, the holy land came under the control of Selucius and his descendants.

The descendant of Selucius who was the ruler of the Holy Land at the time of the Maccabees was named Antiochus IV Epiphanies. It was the common rule that when one conquered a territory, not only did they ethnically mix up and ethnically cleanse the land to stamp out nationalism, they would also impose a new religion on their conquered peoples.

For the Greeks, Jewish traditions such as circumcision, the Shabbat and studying Torah became death penalty offenses. When the Maccabees kicked the Greeks out of their land, the people celebrated their liberation from persecution, and passed on the legacy to the future generations.

Yeshua and His disciples grew up only about 150 years removed from the events of the Maccabees, which is a shorter period than our distance from the events of the American Revolution. Yet just as the events of 1776 still define us as Americans today, the events of the Maccabean revolt defined Jewish identity and nationalism in Yeshua’s day.

The Maccabees, rather than staying in their station as priests, decided they wanted to be kings. Civil war broke out and one of the faction sold out to the Romans, specifically the Roman General Pompey came in and installed the Herodian family as the royal family of the Holy Land. That’s the backdrop of Yeshua’s celebration of Hanukkah.

So, God gave the Maccabees a great victory, but because the people were spiritually bankrupt, they did not maintain their liberation, instead they swapped out the oppressions of the Greeks with the oppression of Romans.

Yeshua preached that He was the Good Shepherd. He did not come up with that out of the blue. The prophets before them had called out the bad shepherds and promised that God would put a good shepherd in charge of His people in the future. Those who know the voice of the good shepherd will not follow the voice of the false shepherds.

When Yeshua was visiting the Temple at Hanukkah, the elders in the Temple asked Yeshua to reveal His identity plainly.

The Jews then gathered around Him, and were saying to Him, “How long will You keep us in suspense? If You are the Christ, tell us plainly.” Jesus answered them, “I told you, and you do not believe; the works that I do in My Father’s name, these testify of Me. “But you do not believe because you are not of My sheep. “My sheep hear My voice, and I know them, and they follow Me; and I give eternal life to them, and they will never perish; and no one will snatch them out of My hand. “My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of the Father’s hand. “I and the Father are one.”

John 10:24–30 NASB 1995

Jeremiah told the people that God is the Good Shepherd and Yeshua also referred to Himself as the Good Shepherd. Jer. 31:10 is one of the key references to the Good One’s gathering scattered Israel like a shepherd, and true leaders likewise are competent shepherds Jer. 3:15. Jer. 10:21; 12:10; 49:19; 50:44; 51:23 specifically rail against the bad shepherds of Israel.

But following from the description of Adonai as “Shepherd of Israel” (Joseph, Northern Kingdom; Psa. 80:1), prophets Isaiah, Ezekiel, Amos and Zechariah also contrasted bad shepherds with The Shepherd and His servants.

How did Yeshua respond to his detractors?In Ezekiel 36, the prophet says that God will unite the lost tribes of Israel and the gentiles who are associated with them together into one people, one nation and they will be in God’s hand. This is God’s work, and this is Yeshua’s work. When Yeshua said that He has other sheep in other sheep folds, He is referring back to Ezekiel. He is working for restoration and working for the Kingdom. His primary mission was not to do miracles. His primary mission on earth was to restore God’s kingdom.

One of the key objections by those of Judah is that Yeshua hasn’t restored the Kingdom. They aren’t asking about whether He raised the dead, restored sight to the blind and hearing of the deaf, after all, the Apostles after Him did the same. Peter raised the dead, the Apostle Paul healed the sick. What the unbelieving Jews are asking about is the restoration of the Kingdom of God. That is something that only the Messiah can do. Only the Servant of the Lord can bring about the ultimate restoration of the Kingdom of God.

Yeshua reminds them that they have been looking for the Psalm 23 shepherd. They had suffered under many false shepherds who scattered rather than gathered.

The Jews picked up stones again to stone Him. Jesus answered them, “I showed you many good works from the Father; for which of them are you stoning Me?”

John 10:31–32 NASB 1995; emphasis added

If this is the second time they tried to stone Him, when did they pick up stones to try stone him the first time?

Jesus answered, “If I glorify Myself, My glory is nothing; it is My Father who glorifies Me, of whom you say, ‘He is our God’; and you have not come to know Him, but I know Him; and if I say that I do not know Him, I will be a liar like you, but I do know Him and keep His word. Your father Abraham rejoiced to see My day, and he saw it and was glad.”

So the Jews said to Him, “You are not yet fifty years old, and have You seen Abraham?” Jesus said to them, “Truly, truly, I say to you, before Abraham was born, I am.”

Therefore they picked up stones to throw at Him, but Jesus hid Himself and went out of the temple.

John 8:54–59 NASB 1995

Let’s look more deeply at why they were trying to stone Him. First we have to look at the word blasphemy, which is the Greek word blasphēmía. Where do we find examples of this word in the Torah? Here’s the first example:

“You shall not take the name of the LORD your God in vain, for the LORD will not leave him unpunished who takes His name in vain.”

Exodus 20:7 NASB 1995

The Targums, which were a Torah paraphrase that was commonly used in synagogues in the first few centuries A.D., render this verse differently:

“Thou shalt not swear in the name of the Lord thy God vainly; for the Lord will not acquit him who swears in His Name with falsity.”

Exodus 20:7 Targum Onkelos, Etheridge translation

In other words, if you use His name to denigrate it by making promises in His name you have no intention to keep, this is grievous violation. Here’s how 12th century Jewish commentator Ibn Ezra explained it:

In any case, one who invokes God and does not keep his promise is as if denying God’s existence. For the point of mentioning God’s name is to say, “Just as God is truth, so is my word.” God, too, “swears” a thing, making it an unconditional decree, “by” His right hand, or the Throne of Glory, or the heavens—all of them things of permanence. So one who swears to a falsehood is desecrating God’s name. After idolatry, there is no sin worse than a vain oath.”

Michael Carasik. “Exodus.” The Commentators’ Bible. Accordance electronic edition, version 1.4. Philadelphia: The Jewish Publication Society, 2005.

Like making false oaths, blasphemy steals God’s glory.

The 13th century Jewish comentator Nahmanides wrote that blasphemy was a form of idolatry:

But the straightforward sense is that one should not pronounce the name of the Lord in vain for any reason. The Hebrew expression, literally to “raise” the name, simply means to speak, as in “to raise one’s voice”; see Zech. 9:1, where the noun form of this root means “a pronouncement.” As our Sages have said, one is not even permitted to say “to the Lord, an offering,” since the correct phrase is “an offering to the Lord” (Lev. 1:2)—how much the more so must one be careful not to take the Lord’s name in vain. This commandment follows that against idolatry because, just as it is forbidden to give God’s glory to another, one must give His name its proper glory—and one who uses it in vain profanes it. “You shall not swear falsely by My name, profaning the name of your God: I am the Lord” (Lev. 19:12). Just as the idolater was warned that God would “visit the guilt of the parents” and so forth, here too the Lord will not clear one who swears falsely by His name. The one who takes God’s name in vain might think it a less grievous sin than idolatry; hence he is assured that the Lord will not clear him. Ibn Ezra has spoken properly about this verse.

Michael Carasik. “Exodus.” The Commentators’ Bible. Accordance electronic edition, version 1.4. Philadelphia: The Jewish Publication Society, 2005.

In the John 10 incident, the leaders were accusing Yeshua of stealing God’s glory, attributing God’s glory to Himself. Yet they didn’t understand that Yeshua Himself is Elohim (John 1:1–2) and thus can’t steal Adonai’s own glory.

What does ‘you are gods’ (John 10:34) have to do with the charge of blasphemy?

“You shall not curse God, nor curse a ruler of your people.”

Exodus 22:28 NASB 1995

I said, “You are gods, And all of you are sons of the Most High.”

Psalm 82:6 NASB 1995

This passage was interpreted by the Sages to mean not to curse Elohim or the ruler “Nasi” of your people. Paul quotes this verse in Acts 23:3-5 this when he accidentally rebuked the High Priest, for example.

But the judges and rulers of the people were blind and didn’t understand what Yeshua was doing and why. They should have known the scriptures and known what He was doing but they were either willfully or unwillingly ignorant.

“You shall not speak against gods, nor curse a ruler of your people.”

Exodus 22:27 Saint Athanasius Academy Septuagint

“Speak to all the congregation of the children of Israel and say to them, ‘You shall be holy, for I the Lord your God am holy.’”

Leviticus 19:2 SAAS

Rashi’s take on this is very interesting:

“You shall not revile God.” This simultaneously commands against reviling God and against cursing a judge, both of which are indicated by the Hebrew word elohim.

Michael Carasik. “Exodus.” The Commentators’ Bible. Accordance electronic edition, version 1.4. Philadelphia: The Jewish Publication Society, 2005.

This verse is not only a reference to the name of God that is in the tetragrammaton. It also encompasses any euphemisms for God’s name or His titles.

Leviticus 24:10-23 is a key case study in how the Torah documented a blasphemy trial. The Talmud examines this story at many different angles about how to handle a trial for a blasphemer.

As you may recall, this is a story the rebellious son, the son of a Jewish mother and an Egyptian father. The Torah records that he both cursed and blasphemed the name of the Holy One, Blessed be He.

A Targum on Lev. 24:1 clearly defines pronouncing the Name as blasphemy:

“Then the son of the Israelite woman clearly pronounced the Name and provoked to anger, so they brought him to Moses.”

Lev. 24:1 Targum Onkelos, emphasis added

This document shows us that this was the common understanding of the definition of blasphemy operating in the first centuries A.D., that one must clearly pronounced the name. Witnesses must show that they actually heard the offending party use the actual name of God, not a euphemism. According to the Targum, this man clearly pronounced God’s name as he cursed God.

The Sanhedrin had a specific way that you were supposed to conduct a blasphemy trial because in an open court, you couldn’t actually repeat verbatim what the alleged blasphemer said. In the open court, they would use a stand in phrase, and then they would have a closed session where the witnesses were brought before the High Priest and they could only tell him directly what they actually heard.

Another key example comes from Isaiah 52:5, which says,

“So now, why are you here? The Lord says this: “Because My people were taken for nothing, marvel and lament.” The Lord says this: “Because of you, My name is blasphemed continually among the Gentiles.” (Isaiah 52:5 SAAS)

This blasphemy is one who was previously treated in a favorable way is now treated with disdain and contempt. We would call this kind of person a backstabber. These kind of blasphemers back stab God. They used to love God and praise His name but now they treat Him with low regard and slander Him.

Israel was favored but because she disdained God, the nations used what happened to Israel as justification to blaspheme God, too. God foretold through Moses that this would happen in Deut. 31-32.

The Lord says the children of Israel will disobey Him. They will enter the Land He gave them, and they will forget the Holy One who brought them to the land. They will forget the Holy One who gave them the blessings, who gave them all sorts of things. So then they actually not only forget, but they actively sought after the false gods and attributed their greatness to all the other gods of the land and not to the Holy One.

The northern kingdom, after the division, after the time of the united monarchy under David and Solomon, celebrated the festivals of God on a different schedule. Just moved them into a different time period, so that that the people of the north wouldn’t pilgrimage down to Jerusalem every year.

Paul also references Isaiah 52:5 in Romans 2:24. Israel didn’t end up in exile because the gentiles such as Sennacarib or Nebuchadnezzer were so powerful that they could yank the Israelites out of God’s hands? The nations did not pry Israel out of His hand. No, they were sent into exile by God. The gentiles were merely God’s instrument of punishment.

When Yeshua quotes Ps. 82, the Sanhedrin and the experts of the law should have known exactly what He was trying to say, but they either didn’t understand or they understood but chose to twist His words because they didn’t like Him.

“When they came to the nations where they went, they profaned My holy name, because it was said of them, ‘These are the people of the LORD; yet they have come out of His land.’ “But I had concern for My holy name, which the house of Israel had profaned among the nations where they went.”

Ezekiel 36:20-21 NASB 1995

The Hebrew word khalal, translated “profaned” in Ezek. 36:20–21, aptly describes the great damage done to the name (reputation) of Adonai by the actions and heart condition of the kingdoms of Israel and Yehudah leading up to their exiles.

The root חלל is used to mark the act of doing violence to the established law of God (Zeph 3:4), breaking the covenant (Ps 55:21), or the divine statutes (89:31 [H 32]). Thus to profane is to misuse the name of God (Lev 18:21), the Sabbath (Ex 31:14) or the holy place, and so desecrate it.

Theological Wordbook of the Old Testament

Ambassadors of God are always on dutyWe do not represent God only on Shabbat/Saturday between noon and 5 p.m. Pacific Time. We are on duty for Messiah Yeshua 24/7.

Profaning God’s name is not limited to pronouncing it out of turn. Profaning His name, the Shabbat, and the Holy Place are all ways that people can dragging God’s reputation down.

Remember that the mob accused the deacon Stephen of blasphemy in Acts 6:8-15, specifically accusing him of attacking the Law of Moses and the relevance of the Temple as the center of Jewish religion.

When we discuss the issue of blasphemy, we inevitably think about the injunction regarding blasphemy against the Holy Spirit. One commits blasphemy against the Holy Spirit when you attribute His power as the power of the HaSatan. That is exactly what the people accused Yeshua of doing when they accused Him in Mark 3:20-30 of casting out demons using the power of the adversary.

Going back to John 10, Yeshua asks the scribes and Pharisees bluntly:

“I showed you many good works from the Father; for which of them are you stoning Me?”

The Jews answered Him, “For a good work we do not stone You, but for blasphemy; and because You, being a man, make Yourself out to be God.””

John 10:31–33 NASB 1995

One could say that the leaders who were confronting Yeshua here in John 10 were dangerously blaspheming God Himself in this exchange with Him. They were conspiring to take drastic measures to assassinate someone who was speaking the truth.

Here’s how Yeshua prefaced the Sermon on the Mount, warning teachers of the Law that they can’t pick and choose which of Heaven’s instructions and teachings to obey and pass along to the people:

“Do not think that I came to abolish the Law or the Prophets; I did not come to abolish but to fulfill. “For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass from the Law until all is accomplished. “Whoever then annuls one of the least of these commandments, and teaches others to do the same, shall be called least in the kingdom of heaven; but whoever keeps and teaches them, he shall be called great in the kingdom of heaven.”

Matthew 5:17–19 NASB 1995

Implying that God’s character can change — that His law changes — diminishes God’s reputation. People who say this are implying that God’s promises are not dependable.

Many Christians have been taught to use Colossians 2 to disparage the Torah’s commandments Heaven-cancelled, focusing on this phrase: “canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross” (Col. 2:14). Yet by associating Adonai’s Torah contextually with “elementary principles” or “traditions of men” such teachers are treading on thin ice separating them from falling into blasphemy.

See to it that no one takes you captive through philosophy and empty deception, according to the tradition of men, according to the elementary principles of the world, rather than according to Christ.

Colossians 2:8 NASB 1995

Bilam (Balaam), an ancient foreign prophet who also listened to Adonai, is a sad example of one who preached the Kingdom of God yet did not enter the Kingdom of God himself (Numbers 21–24; Luke 11:52).

These leaders that Yeshua confronted in the Temple were fighting against God, just as Bilam did.

‘Hear, O Israel … Adonai is one’: The Shema in the Gospel of John

“Hear, O Israel! The LORD is our God, the LORD is one! “You shall love the LORD your God with all your heart and with all your soul and with all your might. “These words, which I am commanding you today, shall be on your heart. “You shall teach them diligently to your sons and shall talk of them when you sit in your house and when you walk by the way and when you lie down and when you rise up. “You shall bind them as a sign on your hand and they shall be as frontals on your forehead. “You shall write them on the doorposts of your house and on your gates.”

Deuteronomy 6:4–9 NASB 1995

The Gospel of John appears to be permeated with themes of the Shema (Deut. 6:4–9, etc.), particularly in John 17.

““I am no longer in the world; and yet they themselves are in the world, and I come to You. Holy Father, keep them in Your name, the name which You have given Me, that they may be one even as We are.” (John 17:11 NASB 1995)
““The glory which You have given Me I have given to them, that they may be one, just as We are one; I in them and You in Me, that they may be perfected in unity, so that the world may know that You sent Me, and loved them, even as You have loved Me.” (John 17:22–23 NASB 1995)

Some Christians ask why we need Israel’s temple — or Adonai’s appointments — when we have Yeshua. Why do we need offerings when we have Yeshua?

The Shema is the backbone of the Jewish faith, an expression of who God is and who He is not: Adonai Eloheynu, Adonai echad. That can be translated “the LORD is one” (NASB, NIV and Jewish Publication Society 1917 verion) or “the LORD alone” (JPS 1985, 2006)?

The older translation (“the LORD is one”) was favored by Judaism starting with Rabbi Akiva (1st and 2nd century A.D.), because it was a polemic against Christianity’s view of Yeshua, according to JPS translation notes on the 1985 and 2006 editions).

That modern Jewish view is based on teachings in the prophets that on the Day of the Lord (“latter days”), Adonai will be the only deity remaining.

An argument in favor of that view is the thread through Exodus, Leviticus, Numbers and Deuteronomy that the second generation of Israel post-Egypt would have only one Deity, no matter how many pretenders they would encounter in Canaan.

In other words, spiritually is not a buffet. Just as there was only one Bread (manna) from Heaven, only one Elohim.

Much of Israel as a people today still find it a challenge to see Yeshua’s inherent deity. They don’t make the connection between Yeshua and the Angel of the LORD. We see the Patriarchs including Abraham and Jacob meeting with Him face to face. Only in Yeshua, is such a thing possible.

Yeshua was not a blasphemer on Chanukah. Rather, He was a bucket of cold water on the leadership, calling them out for their dereliction of duty. They were more concerned about the edifice of the Temple, making it a pilgrim destination and seat of power than it as a light to the nations to draw them to the Creator of the heavens and the earth.

They were so convicted and upset by Yeshua’s words of criticism that they wanted to execute Him without benefit of trial to try to silence Him.

Summary: Tammy

View Details

The difficult job is difficult when you don’t do the job that God asks of you in the way He asks you to do it. If you try to obey God in your own strength, in your own way, you will not succeed. Do we take the direction of “I willed it, and I did it” or “Not my will, but Your will” (Luke 22:42; Matt 26:39)?

Do we look for reasons to separate ourselves from each other or do we look for reasons to congregate together? From the marriage to the family to the congregation to society at large, it’s a good thing to let go of non-essentials that divide us from each other.

For example, Adam Smith (1723–1790), who is considered the father of market economics, is known for two main books: The Theory of Moral Sentiments (1759) and An Inquiry into the Nature and Causes of the Wealth of Nations (1776). The Theory of Moral Sentiments was the first book he wrote, which is all about applying the Golden Rule to commerce. He taught that the best kind of trade between individuals and nations happens when people go into business for mutual advantage.

When we go into business for competitive advantage — to crush and dominate each other — this is destructive. And a consequence of that taking advantage of people, rather than seeking sustainable comparative advantage, is the kind of exploitation that detractors pounced on, successfully applying the pejorative “capitalism” to market economics. And we’ve seen how the immoral pursuit of commerce has fulfilled some of what capitalism.

Division with the intent of restoration (1Corinthians 5)In the Torah reading וַיִּשְׁלַח Vayishlach (“he sent,” Gen. 32:3–36:43), we learn that divisions must exist between the Kingdom of God and the Kingdom of Edom, between the realm of the eternal (“spirit”) and the realm of the temporary (“flesh”). You have to quarantine and remove the evil from the community. It’s crucially important to deal with toxic elements in the Body of Christ, rather than ignoring them.

Jacob thought that Simeon and Levi’s annihilation of Shechem would start a war but what actually happened is that the people of the land who saw what happened in Shechem were too afraid of Jacob’s family to seek any revenge after all.

I wrote you in my letter not to associate with immoral people; I did not at all mean with the immoral people of this world, or with the covetous and swindlers, or with idolaters, for then you would have to go out of the world. But actually, I wrote to you not to associate with any so-called brother if he is an immoral person, or covetous, or an idolater, or a reviler, or a drunkard, or a swindler — not even to eat with such a one. For what have I to do with judging outsiders? Do you not judge those who are within the church? But those who are outside, God judges. “Remove the wicked man from among yourselves.”

(1Corinthians 5:9–13 NASB 1995)

“Remove the wicked man from among you” is a common refrain in the Torah (Deuteronomy 13:5; 17:7, 12; 21:21; 22:21). Just like cancerous tissue has to be removed from the physical body to save the whole, so too those who are bent on acting with evil intent in the body of believers have to be removed too. If evil is tacitly ignored or approved in a community, it will make the community worse, not better.

Removal of a person from the congregation must not be a “holier than thou” attitude. Rather, it must be a loving wake-up call to help people realize how far they have fallen.

Ou attitude must be “but for the grace of God, go I” and with the prayer that the person’s tears of anger will turn into tears of joy. We would want it to be like when Esau’s tears of foolish loss of his birthright and blessing as first-born turn to tears of reconciliation and joy.

When Esau saw Jacob with his wives and children, he must have had some sorrow in his heart because his wives were Canaanites and his children were not raised in the way that Jacob’s sons were raised. The holiness of Jacob’s family was a witness to Esau’s heart, just as the gifts that Jacob brought to him were. Esau was confronted with the blessing he passed on due to hunger and impulsivity and his brother takes his place, resulting in transformation and reconciliation between Esau and Yaakov.

Great evil done to Dinah and ignored by Jacob (Genesis 34)One of the most difficult passages in Scripture is the account of the rape of Dinah in Genesis 34. We learn about the general heart condition of the people of Shechem.

Jacob had purchased land in the area, and he had a stake in what happened in the land.

It’s interesting that Dinah is introduced here as the daughter of Leah, the “unloved wife.” We wonder if Jacob had a similar disdain for Leah’s children, just as he did for Leah herself. Dinah’s appears here as the “rejected” daughter of Jacob and Leah.

When Shechem the son of Hamor the Hivite, the prince of the land, saw her, he took her and lay with her by force. He was deeply attracted to Dinah the daughter of Jacob, and he loved the girl and spoke tenderly to her.

Genesis 34:2–3 NASB 1995

Shechem first saw Dinah, seized her and forced himself on her (Gen. 34:2). Then afterwards, he “spoke to her heart” because he had such love for her that his נפש nefesh (“soul”) was “clinging” to her (Gen. 34:3). דבק davaq can “carr(y) the sense of clinging to someone in affection and loyalty” and is used in commands about Israel’s ideal relationship with the LORD (Deut. 10:20; 11:22; 13:4; 30:20; Josh 22:5; 23:8).1

Passion can drive us to both good and bad actions, and it’s important to cling to God, in other words, trust (have faith in) God. One can’t casually “cling” to anyone. We certainly can’t apathetically pursue a meaningful relationship with God. Doing the will of God is something that we can only pursue actively, not passively.

Do not love the world nor the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world. The world is passing away, and also its lusts; but the one who does the will of God lives forever.

1John 2:15–17 NASB 1995

The problem is that Shechem let his flesh move first rather than his heart.

Now Jacob heard that he had defiled Dinah his daughter; but his sons were with his livestock in the field, so Jacob kept silent until they came in. Then Hamor the father of Shechem went out to Jacob to speak with him. Now the sons of Jacob came in from the field when they heard it; and the men were grieved, and they were very angry because he had done a disgraceful thing in Israel by lying with Jacob’s daughter, for such a thing ought not to be done.

But Hamor spoke with them, saying, “The soul of my son Shechem longs for your daughter; please give her to him in marriage.”

Genesis 34:5–8 NASB 1995

The entire time of this account, Dinah is held captive in Shechem’s house (Gen. 34:26). Hamor didn’t do the fatherly job of stepping up the right his son’s wrong, and Jacob didn’t step up as a father to seek justice for his daughter’s suffering.

Hamor, the father of Shechem, the father of the rapist, is the one who steps into action to try to bring about a reconciliation, but Hamor did not bring Shechem or Dinah with him when he met with Jacob and Dinah’s older brothers. Hamor refers to Dinah as “your daughter” in the plural when speaking to Jacob, Simeon and Levi, not in the singular. Jacob was not acting like a protective loving father toward Dinah in this at all.

Was Dinah a peace offering to Jacob could live in peace?

“Intermarry with us; give your daughters to us and take our daughters for yourselves. Thus you shall live with us, and the land shall be open before you; live and trade in it and acquire property in it.”

Genesis 34:9–10 NASB 1995

Jacob never advocates for Dinah at all. He seems willing to cast her off for the sake of a false peace, treating her like a property to be traded. Simon and Levi were repulsed by what they heard from Hamor and their father’s silence and take a different course of action.

“But if you will not listen to us to be circumcised, then we will take our daughter and go.”

Genesis 34:17 NASB 1995

What is the sign of circumcision? Why is this important to Simeon and Levi in the first place?

Now when they had finished circumcising all the nation, they remained in their places in the camp until they were healed. Then the LORD said to Joshua, “Today I have rolled away the reproach of Egypt from you.” So the name of that place is called Gilgal to this day.”

Joshua 5:8–9 NASB 1995

Key to the symbol of circumcision was about not taking the mindset of slavery into their new land. When the descendants of Israel prepared to enter the Promised Land after leaving Egypt, circumcision was a symbol of their cutting off the mental offspring of Egypt completely from them, to shake the dust of Egypt off their feet, in a manner of speaking.

Simeon and Levi are pretending to offer Hamor and the people of Shechem assimilation into the family of Jacob, but what Simeon and Levi are actually offering to Hamor and Shechem is the death of 1000 physical cuts, to cut them away from the family of Jacob rather than brining them into the family of Jacob. Hamor and Shechem were conspiring to slowly assimilate Jacob and his family into their family through a death of 1000 subtle spiritual cuts, but Simeon and Levi could see through Hamor and Shechem’s conspiracy. Assimilation occurs through slow drip of forgetting legacy and identity, which is what Hamor and Shechem were betting on.

Shechem put the cart before the horse, he could have simply went to Jacob first and asked for Dinah’s hand in marriage, married her properly and then their covenant would have been pure but because he thought with his lusts, rather than with his head, his actions ruined him and his community.

Jacob tried to ignore the evil that Shechem did against his daughter leaving his sons to step up to rescue and avenge Dinah’s honor. Later, King David followed Jacob’s unfortunate example by doing nothing when one of his sons raped his daughter, Tamar. Again, a brother of the victimized woman had to enact justice. In both situations, the patriarchs who ignored the evil in their midst lost face and their sons lost some respect for them. Parents who ignore toxic situations within their families risk worse outcomes than addressing them. It’s also important to take responsibility for one’s actions because the consequences of not doing so can be horrific.

It’s of utmost importance to obey God’s laws and live according to His boundaries. This is how to experience true freedom and safety. Every thought, every action must be put into subjection to the law of Messiah. If we don’t do that, then evil runs rampant. If we ignore evil, God will raise up someone to deal with it. If the elders don’t weed out evil and leave it up to the younger generation to deal with it, they will deal with it with God’s help. The generation that ignores evil will lose face in the eyes of those who are left to clean up evil instead.

Summary: Tammy

View Details

In this study1. The weight of longing: Leah, Rachel and the unattainable search for love 2. Learning from mistakes: Esau, Leah and self-deception 3. Yosef the Suffering Servant foreshadows Yeshua 4. Beyond Babel: Embracing the true Way to Heaven through Messiah Yeshua Jacob’s vision of a ladder between Heaven and Earth at God’s House (Beit El, Bethel) was not an incidental event. It was pivotal in Jacob’s life. It set the stage for the next 20-plus years of his life and pointed forward many centuries to the arrival of the Messiah, Who would realize Heaven’s goal of reuniting with humanity.

The pitched competition between Leah and Rachel is the third example in Genesis of fallible humans trying to “help God out” regarding fertility. With Jacob’s two wives, we have one who was “loved” (Rachel) and the one who was “hated” (Leah). We see a similar pattern with Jacob and Esau themselves with Jacob being the “loved” one and Esau the “hated” one.

Esau consistently faced challenges due to his reluctance to heed his parents’ example and avoid forming unequal partnerships with pagan wives. The repercussions of having offspring with these morally questionable women lingered for generations, causing ongoing strife within the family.

Some people have observed that Isaac had two sons and Laban had two daughters and people made the connection that Leah was originally planned for Esau and Rachel was planned for Jacob but because Esau sold his birthright and did not care to choose a righteous wife, Jacob, in a sense, inherited both women as his wives.

The weight of longing: Leah, Rachel and the unattainable search for loveEight of the 12 tribes of Israel are born through the “unloved” wife, Leah and as she names each of her sons, you hearing the heart cry of Leah. As each son is born, it all comes down to a similar refrain of “Maybe he’ll love me now. Maybe he’ll love me now.” But the problem for Leah is, love can’t be bought or sold.

Polygamy takes an emotional toll on the women who are forced to share their husband with other women. The constant bickering and fighting between Leah and Rachel took an emotional toll on Jacob, too. There were probably periods of time where he was more than happy to hang out in the fields with the sheep, rather than be at home to constantly mediate his wives disputes, three of whom were forced on him either by Laban or by Rachel and Leah themselves.

Yeshua explicitly taught us “… Have you not read that He who created them from the beginning ‘made them male and female,’ and said, ‘for this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh’? “So they are no longer two, but one flesh. What therefore God has joined together, let no man separate.”

Matthew 19:4–6 NASB, quoting Genesis 1:27 and 2:24

You’re supposed to leave your parents and be joined to your spouse. Now, we aren’t told to cut off all ties with our parents. After all, the Fifth Commandment says to honor one’s parents (Ex. 20:12; Dt. 5:16). But every generation faces the challenge to not bring one’s parents into their marriage. You can’t have an authentic marriage if either set of parents is still running the show. The wife leaves her mother and father, and so does the husband. Together, they become something new.

The Apostle Paul says in 1Cor. 10:1–13 that the stories of the patriarchs like these things were written as a warning, a witness for us. The bible gives us a lot of guidance and stories to teach us what we should do, but there are also a lot of stories written down so we know what not to do.

Learning from mistakes: Esau, Leah and self-deception

Esau exclaimed, “No wonder his name is Jacob, for now he has cheated me twice. First he took my rights as the firstborn, and now he has stolen my blessing. Oh, haven’t you saved even one blessing for me?”

Genesis 27:36 NLT

But Leah angrily replied, “Wasn’t it enough that you stole my husband? Now will you steal my son’s mandrakes, too?” Rachel answered, “I will let Jacob sleep with you tonight if you give me some of the mandrakes.”

Genesis 30:15 NLT

Just as Esau lied to himself and to Isaac about Jacob stealing his birthright, Leah also lied about Rachel “stealing” her husband. Esau did not assess the true value of the birthright he sold to Jacob for a bowl of soup, for which Esau only had himself to blame, just as Leah was at least partly to blame for going along with her father’s conspiracy to steal Rachel’s rightful husband. Both Esau and Leah lied to themselves and others about the source of their problems.

Yosef the Suffering Servant foreshadows Yeshua There is a beautiful chaism in Vayetze, which we reviewed in more detail in 2020. The literary structure points to the crux of the passage: Rachel’s shame in her barrenness and being bypassed by her sister, Leah, is lifted when she gives birth to Yosef.

Her reproach and suffering foretells the reproach and suffering of her eldest son. Yosef is the son who will later be discarded and forgotten by his family, is in fact, the one who is favored by God. His own family did not recognize him as being favored by God but the foreigners who interacted with Yosef on a day-to-day basis saw God’s favor on Yosef and even Pharaoh saw God’s favor on him. The patriarch Yosef is an example of the suffering servant and even the Sages have noticed a close connection between Yosef and the Suffering Servant prophecy of Isaiah 52:13–53:12. Yosef’s family may have forgotten him but God raised Yosef up to save his family from certain death.

The same thing happened to Yeshua Himself. His people cast Him out, too. All we can do is pray for the eyes of Israel to be opened and for all Israel to be saved, as they acknowledge Yeshua the Messiah who was revealed through the prophets and apostles.

Beyond Babel: Embracing the true Way to Heaven through Messiah YeshuaGod is a loving father who created all of mankind to be His children, with some rejecting Him and others embracing His redemption. Scripture tells us that there will be those who will refuse to repent.

We only see through a glass dimly, none of us have all the truth, so we cannot judge who will ultimately be in the Kingdom and who will not, only God knows. We can give them over to the mercy of the Lord.

God is not an absentee landlord. The vision that He gave Jacob of the ladder connecting heaven and earth teaches us that God longs to connect Himself to His people.

The tree of life shows us how to connect with humanity and with God, while the tree of knowledge directs us towards the self, towards the here and now with no care for long term consequences.

We are offered two different ways to connect to the Kingdom of Heaven, but which one is the real way to heaven?

On the one hand, we have the tower of Babel, where mankind attempt to storm the gates of heaven and to make heaven do what men want, while on the other hand, we have Jacob’s ladder, where heaven reaches down towards mankind. This ladder in Jacob’s vision is a vision of Messiah Yeshua, who in His person, is the one who connects Heaven and Earth.

Jesus said to him, “I am the way, and the truth, and the life; no one comes to the Father but through Me. “If you had known Me, you would have known My Father also; from now on you know Him, and have seen Him.”

John 14:6–7 NASB

Summary: Tammy

View Details

Teamwork in prayer: Enduring bond of Isaac and Rebecca as a model for marital spiritualityIsaac and Rebecca struggled to conceive a child for 20 years and we are told that Isaac faces Rebecca as they are praying, which means they prayed together for as a team for God to give them children. It’s good for us that the Torah explains and expand upon the relationships. It helps us see how God wants or expects our marital relationships to work. Twenty years is a very long time to pray for something to wait patiently for the answer. This shows the character of both Isaac and Rebecca that they persevered in prayer for their sons. Isaac and Rebecca pray together for 20 years, demonstrating their close relationship and teamwork.

Obviously Abraham and Sarah prayed a long time for a child, too. Ishmael came first, when Abraham was 80-plus years old, if I recall correctly and Abraham was about 100 years old when Isaac was born so they prayed many decades for Isaac. The patriarchs and matriarchs in the Bible, including Abraham and Sarah, demonstrated patience and perseverance in their prayers, highlighting the importance of these qualities in a spousal relationship.

In our modern culture, we do not have such patience. When the Bible gives us the way of life and we apply it, that’s great, but if we don’t apply it, that’s not so great. So there are some cultures and some time periods within our own culture here in the United States, where true teamwork between spouses as reflected in Isaac and Sarah were not advocated. If we learn to apply biblical principles to our lives, we are better off spiritually, unfortunately, we see there are cultures that do not live biblical principles and those cultures are spiritually lacking.

Sons of the Spirit vs. sons of the flesh

But the children struggled together within her; and she said, “If it is so, why then am I this way?” So she went to inquire of the LORD. The LORD said to her, “Two nations are in your womb; And two peoples will be separated from your body; And one people shall be stronger than the other; And the older shall serve the younger.”

Genesis 25:22–23 NASB

Why did God want or desire or set it up such that Rebecca’s two children would come and they would fight argue bicker whatever, and they would separate like this?

In this case, God uses personal examples in the lives of the Patriarchs to teach us the difference between the sons and daughters of the spirit v. sons and daughters of the flesh. God brings these “villains” into our lives to reveal and strengthen our character.

The main “villain” in Isaac’s life was not Ishmael, but Abimelech, while in Jacob’s life, his “villain” was Esau.

Even going back to Isaac and Ishmael for a moment, in that story, Ishmael is the son of the flesh while Isaac is the son of the spirit, which is brought up in great detail and explained by the Apostle Paul in the book of Galatians.

I think the way the Torah introduces Esau and Jacob from the very beginning, even from the womb is that Esau is a son of the flesh and Jacob is a son of the spirit. Although Jacob did some really bad things, too, don’t get me wrong. Jacob was not perfect, he had a lot of issues. The blessings give to Jacob invokes HaShem’s name both times while the blessings given to Esau did not invoke God’s name at all. Jacob’s blessings were somewhat physical but mostly spiritual while Esau’s blessings were purely physical.

What is a complete person?

When the boys grew up, Esau became a skillful hunter, a man of the field, but Jacob was a peaceful man, living in tents.

Genesis 25:27 NASB

Jacob was a “peaceful” man, but this is not the peace in the word shalom. The word here translated as “peaceful” in the New American Standard Bible is actually the Hebrew word תָּם tam (H8535) which is the root of the word תָּמַם tamam (H8552), which means “complete” or “perfect.” Jacob was “complete” or perfect in his tent. He was self-assured and did not derive his self-worth from the world.

Esau, on the other hand was a “skillful hunter.” The word “hunter” is only found in one other part of the TaNaKh, where the same word is used to describe Nimrod in Genesis 10:9. Esau was not a hunter of men, he doesn’t have imperial designs the way Nimrod, did but Esau did have a similar motivation. He was very much a man who derived his sense of self in relation is interaction with the outside world, and an extrovert, whereas, Jacob, was an introvert, preferring the inside world.

God is using them to teach us lessons about certain types of people and behaviors, showing us which He approves of or likes and which ones he does not.

Genesis 4:20 says that one of descendants of Cain was the father of those who dwell in tents and have livestock. Jewish tradition says that people described this way are shepherds, who take care of flocks who move with their flocks from place to place for the sake of the flocks themselves and are settled. Hunters don’t move through the world like that. Hunters continually move all the time, they never really settle anywhere. Shepherds care about the land that their flocks will graze, they have a set course that they travel throughout the year for the sake of the flocks. Shepherds monitor and care for the land, thinking of the long term benefit to their flock. Hunters do not care deeply about the location they are dwelling, about the earth. A complete person is one who has both a physical life and a spiritual life.

The Torah does not indicate that Esau had any kind of spiritual life. Nimrod, on the other hand, did have a spiritual life, which was very distorted and messed up. Neither Ishmael’s or Esau’s descendants carried any belief in the God of their forefathers. Esau, was in a sense, like a cat, who hunted and operated in the world based only on instinct. He never looks to God for guidance. He is one who only looks out for the immediate need.

Esau gave away his birthright because it didn’t meet his immediate need for a bowl of soup. There no looking far into the future in Esau’s nature. That’s the image we have of Esau.

The Apostle Paul goes into this in detail in Romans 7 when he says that He does the things that his spirit doesn’t want him to do. And the thing his spirit wants him to do his flesh can’t comprehend. There’s a struggle back and forth and he can’t stop his flesh from winning at certain times, and he argues with his flesh, and sometimes the spirit doesn’t win the argument, but sometimes the spirit does win the argument. What he’s describing is the struggle of all normal human beings.

That is what we would expect from a “complete person”, wouldn’t we? The complete person has the flesh and the spirit and there this never ending battle between what I should do versus what my body wants to do and what I feel like doing in the here and now versus sticking to my long term goals.

With Jacob and Esau we have the comparison between the complete person and the incomplete person. The book of Galatians also goes into depth about the difference between a man of the flesh versus a man of the spirit.

‘The first shall be last and the last shall be first’One thing that the patriarchs Abraham and Isaac have in common, is that both of them, at least initially were really fixated on their first born sons, putting a lot of time and emotional energy into them.

Abraham and Sarah also had their own disagreements and were a balance to each other. For example Abraham advocated for Ishmael twice while Sarah was very much against Ishmael and Hagar. We see something similar with Isaac and Rebecca. Isaac seems drawn to the son who is very fleshly oriented while Rebecca is more drawn to the son who is more of a complete person.

In Jewish tradition, it’s taught that men have to be commanded to connect with God, because men tend to look at the physical while women tend to look at the spiritual. Men have to be commanded to perform spiritual exercises while women tend to do this naturally.

“I have loved you,” says the Lord. “But you say, ‘In what way have You loved us?’ Was not Esau the brother of Jacob?” says the Lord. “Yet Jacob I have loved, but Esau I have hated, and I have appointed his borders for destruction and made his heritage as dwellings of the wilderness.”

Malachi 1:2–3 SAAS

When Esau spurned the birthright, that seemed so insignificant to him, even though it was rightfully his by the fact that God willed for Esau to be born first, he showed his true character. This tells us much more about who Esau was than about who Jacob was. God seems to hold Esau’s spurning of the birthright against him, judging him very harshly for it. God also seems to hold it against Esau’s descendants, too.

Herod and Hamas: Unraveling the thread of fleshly mindedness in descendants of EsauWe can see in hindsight from the writings of Obadiah, that Esau’s descendants were a very spiritually angry people. Esau hated his brother Jacob and his descendants over many generations applauded whenever the descendants of Jacob suffered nay misfortune. The people of Edom continued in the hatred of the people of Israel that they inherited from their forefathers to this very day. Obadiah records, hundreds of years later, the intense spiritual anger that Esau had towards Jacob that he passed on to his descendants. The Edomites had the exact same intense hatred for the people of Israel that their forefather had for Jacob.

Although God does not punish the children for their father’s sins, if they sin in the same manner as their father, they will bear the same consequences.

So this case, Obadiah records the store of when the people of Israel are being carried off as captives and some tried to escape, the Edomites slaughtered the Israelites who tried to escape. They, they caught them and killed them off, because although God essentially allowed a route for some of the Israelites escape captivity, Edom said, “Oh, no, no! No one gets to escape. We’re gonna make sure everyone’s dead” and they did. I won’t go into depth about modern Islam, but the truth is their treatment of Israel is very similar.

The trajectory of Esau’s entire life hinged on that one decision to spurn his birthright. That mentally and philosophy of life carried on through his entire bloodline, for at least 2,000 years.

We see the same thing in King Herod, who was a descendant of Esau. He had no compunction about killing innocent children, even babies, if they got in his way, just like his forefathers in the days of Obadiah. Herod’s heart was also full of destruction and death with no understanding beyond his own immediate physical needs. He killed his own wife, his sons on the chance that they might kill him first and take his throne from him. He’s gonna die anyway, eventually everyone dies, right? But he didn’t care that he’s gonna die eventually. King Herod did not care about the spiritual world at all. Only the here and now mattered to King Herod.

So, Esau’s legacy of being extremely fleshly minded carried on in his descendants all the way to the days of Messiah Yeshua. Esau’s descendants had no spiritual discernment whatsoever.

We see even today, that Hamas, the terrorist group have the same bloodlust against the Jews that Herod did. They do not know how to do any distant planning, they do not think of what kind of world they are creating for their children, grandchildren or great-grandchildren to live in. That is unimportant to them. That mentality, that only cares about the bowl of red lentil soup, that cares nothing about a spiritual birthright, results only in death and destruction, not only in one’s own destruction and death, but in the destruction and death of those unfortunate to be within target range of such bloodlust and greed.

We all have a physical side and a spiritual side, when the physical side wins out over and over again, the spiritual side collapses and dies. If we feed our flesh, our spiritual side dies. Although our flesh does have needs, such as food, drink, sleep, and we need to take care of those, we can’t be overly concerned about the flesh at the expense of our souls. We have to remember that the needs of our spirit, and the long term, into eternity, should be our primary objective.

What you feed and test is what growsAs I mentioned previously, Isaac’s main spiritual foe was not Ishmael, but Abimelech. When Isaac and Rebecca travel towards Philisita, God uses Abimelech to test and strengthen Isaac. Remember the story where Isaac lies to Abimelech and claims that Rebecca is his sister, not his wife because he’s scared that Abimelech, or one of his people, will kill him just to have her because she was so beautiful? Well, Abimelech eventually found out the truth and gets really upset, but although he acts offended by Isaac’s insinuation that his life was in danger because of Rebecca, Abimelech’s instruction to the people tells us that Isaac’s fear was perfectly legitimate.

So Abimelech charged all the people, saying, “He who touches this man or his wife shall surely be put to death.”

Genesis 26:11 NASB

Abimelech’s edict reveals to us that Isaac’s fears were based on facts on the ground, otherwise Abimelech would not have had to command his subjects specifically to leave Isaac and his wife alone. If there was no real risk to Isaac’s life, Abimelech would not have had to issue such a decree. We have to give Abimelech some credit because at least, he had a little spiritual discernment, but his subjects obviously did not, otherwise he would not have needed to warn his subjects so adamantly to not harass or Isaac and Rebecca.

The same thing happened with Abraham and Sarah when they went to Egypt and met Pharaoh. Pharaoh has to make a similar degree saying that no one can lay a hand on Abraham and Sarah. That tells me that both Isaac and Abraham were right. They knew what could happen to them that they could get killed. They knew that the Egyptians and the Philistines were flesh oriented people. The long term objectives didn’t matter much to them, only the immediate here and now mattered to them. Their reputation preceded them. Abraham’s and Isaac’s concerns were completely justified.

Ahab and Jezebel were also very flesh oriented, only carrying about what they needed here and now. Remember that Naboth had a vineyard near the king’s palace and Ahab really wanted it. Jezebel conspired to have Naboth killed and gave the vineyard to Ahab. Ahab was happy he got the vineyard and neither him or Jezebel cared about the fact that an innocent man was killed so he could have it.

So when God said, Esau, I have hated and Jacob, I have loved. God didn’t have Esau because of his looks. God hated Esau because, as He explained to Malachi, He crushed them because they continually disobeyed Him. Nothing good came out of Esau and rather than repenting of their sins, they rebelliously said that they were going to rebuild whether God wanted them to do so or not. Therefore God says to the Edomites, “I have you,” because the Edomites do not love God, they only care about the here and now.

Most all of the nations around Israel, not just Hamas, their professed goal is the death of Israel, through her entire history even to this day, which is pretty short sided.

It’s commonly believed that Ishmael’s descendants ended up in the Saudi Arabia while Edom’s descendants ended up on the east side of the Jordan. Who knows for sure? I am not so concerned about their physical DNA but their spiritual DNA. We see in the people who live in these areas are very focused on acting in the short term. They don’t care much about how the decisions now will affect their grandchildren and great grandchildren. Esau’s shortsidedness didn’t go away. In every generation it pops up again in his descendants to our day.

We all have this continuous battle of struggling between indulging short sided fleshly needs and focusing our attention on our long term spiritual goals to get to our promised land. The flesh is short sighted but it is not dumb.

| Esau | Jacob | | --- | --- | | Flesh | Flesh and Spirit | | Nearsighted | Longsighted |

Jacob had long term, lifelong, even eternal goals, Esau did not. To Jacob, the birthright was worth far more than a bowl of lentil stew. Jacob was willing to make that exchange, because he knew his brother Esau was short sighted.

Why did Jacob go along with Rebecca’s crazy idea?Jacob did not want to go along with Rebecca’s conspiracy at first. He told her that if his dad found out about their scheme that he would be in serious trouble and Rebecca tells him that whatever punishment Isaac wants to inflict on him that she will bear it instead. Chabad has an interesting article on this very topic:

When Jacob saw that his mother was prepared to take the fall, to risk the potentially lethal curse of Isaac, he realized that these were no ordinary blessings…. If his mother was prepared to risk being cursed by the holy Isaac, this was proof enough to Jacob how absolutely critical it was for these blessings to be conferred upon him and not Esau. And so, then and there, Jacob agreed to his mother’s request…. Jacob, like all Jewish boys, loved his mother. But he and his mother loved G‑d and were fully aware of the sacred responsibility on their shoulders to be guardians of our faith….

Yossy Goldman, “Did Jacob Not Care for His Mother?” Chabad.org, accessed Nov. 18, 2023

So however the original prophesy was given to Rebecca, it was given and there is no doubt about it. So she always knew what the promise was, and according to Torah, she heard directly from God. So I think that it’s beyond a shadow of a doubt that when she was maneuvering and making her moves, she was that human interaction much like Sarah might have had with Hagar, just trying to make a move, and being caught up and wanting to see something fulfilled. And I think that there’s a lot of room that should be given in that area. There’s no criticism of Rebecca here. Both Isaac and Rebecca had their ups and downs and all of us have our good points and our bad points.

We have another example of trying to help God out. Be careful when you try to manipulate circumstances to make it happen.

Did Rebecca have any authority to transfer any lethal curse that Isaac might have thrown at Jacob to herself? I would think the answer would be No, not unless God affirmed or agreeed with that transfer. When the people in Yeshua’s day said, “May His blood be on us and our children” do they have authority in God’s name to do such a thing? My inclination is to say no. God says in Ezekiel 18 that He doesn’t do that. People can do that, just like David punished some of Saul’s descendants through one of his concubines for what Saul did to the Gibeonites, and gives them over for execution, but this is not how God operates. He does not punish children for their parent’s sins.

Was Jacob’s conniving for Isaac’s blessing and the birthright all for nothing?Isaac lived a long time. He was still alive when Jacob returned to the Promised land with his family, and Rebecca may have still been alive when he returned, we don’t know for sure. Both Christian and Jewish tradition says that Rebecca passed away while Jacob was gone, but that isn’t clear from a plain reading of the bible itself.

Isaac lived until Joseph was roughly 30 years old. Isaac died a year before Joseph became Prime Minster in Egypt. So, most likely Jacob did receive his inheritance from Isaac. Jacob also earned a good portion of Laban’s estate, too. So even though Jacob got the double portion of Isaac’s physical estate, he received the far more important spiritual inheritance. We know that Esau went to Isaac and he begged and he cried and begged some more because he was mad about the birthright and the blessing being “stolen” by Jacob but God did not listen to him.

The most important blessing Jacob inherited was the blessing of God hearing his prayers, that was way more important than any material possessions Jacob may have received from Isaac. God hearing your prayers is a huge blessing.

To give Esau a little credit, after Isaac sent Jacob away specifically to find a wife, Esau realized how bad form it was for him to have married his two Hittite wives, since they were so rebellious. Without the input or blessing from his parents, Esau decided to quickly and rashly “fix the problem” by marrying a third wife, finding a woman from Ishmael’s family. Rather than asking his parents how he could fix his relationship with them, he acted his flesh, with a shortsighted view and hurried up to marry an Ishmaelite wife, racking up three wives. Isaac only married one wife so would Esau’s stockpiling more wives really please Isaac and Rebecca? We have no record of them approving of this third wife either. He uses his Ishmaelite wife as a band-aid to cover over the error of marrying the two Hittite women. Instead Esau doubles down on dumb.

Esau was a very short sighted, very nearsighted person. All he thought about was the here and now. Shortsighted people are not ignorant, they do have some comprehension. It’s just that the solutions to whatever problems come their way are always very short sighted.

I will not say that Jacob always thought with the long game in mind. He could be just as short sided as Esau at times. When he racked up his four wives (two of them being sisters), the conspiracies between Rachel and Leah to have more children for Jacob in the name of winning his love were just as short sided as Esau thinking that merely marrying an Ishmaelite wife after marrying two Hittite wives would bring overflowing joy to his parents. These examples are given to us as a warning that in every generation there is a temptation to slip into satisfying the short term needs of the flesh rather than the long term eternal needs of the spirit. The battle between flesh and spirit never goes away and when looking at the dynamic between Abraham and Isaac and then Isaac and his sons, shortsidedness can be hereditary.

Birthright and blame: Echoes of Esau in the Israel-Palestine conflictEsau only cared about himself, and tried to slander Jacob and saying that Jacob stole his birthright when Jacob actually bought it from him fair and square. The Scriptures never accuse Jacob of stealing it. That’s just Esau saying that. Esau may believe in his mid that Jacob stole it but he was just lying to himself. Esau didn’t care about his birthright, he spurned it. Jacob may have been a bit conniving, but he was actually focused on the long game. Esau was not, he only looked at the natural things and to satisfy the desires of his flesh. Esau was all about “me, myself and I.” Esau’s recollection is completely absurd and illogical.

We see this same dynamic in the politics of the Israel and Palestinian disputes to this day. The gentile nations from the Romans, to the Arabs, the crusaders, and the Ottomans have all stolen the Promised Land from the Jewish people and when the Jewish people came back to take back their inheritance, they slander the Jews calling them “occupiers” and “colonizers.”

Hamas and the rest scream that the Jews stole the land. They didn’t steal it, the Ottomans and the Arabs sold it to them and what wasn’t sold to them was given by the British and the U.N. The Arabs and the Ottoman’s thought the land was worthless, until the Jews bought it and made it into something. Esau thought his birthright was worthless so he sold it to Jacob for something that was “worthless” which was a bowl of soup, but then Jacob made it into something worthwhile and Esau resented him for it.

When Jacob approached Isaac to get the blessing, he approached Isaac with the hands like Esau but with the voice of Jacob. We see the same idea with the crucifixion of the Master. The Jews turned Him over, but it was the Romans, the Gentiles who nailed Him to the Cross. This is so the redemption can be universal.

Individuals like Esau resist engaging with factual information, preferring to stick to their preconceived notions. Attempting to challenge their narrative and highlight its shortcomings is met with resistance, as they’ve emotionally invested in a particular perspective. Breaking through a narrative to which they are deeply attached proves challenging, mirroring Esau’s unwavering belief in the false notion that Jacob unjustly took his birthright, despite Esau willingly selling it to Jacob. This human tendency to embrace falsehoods is a fascinating phenomenon that affects us all.

Summary: Tammy

View Details

Covenants and contracts: A Biblical perspective on property rightsIn Torah reading חַיֵּי שָׂרָה Chayei Sarah (“Sarah’s life,” Gen. 23:1–25:18), we read how Abraham buried the Matriarch Sarah in a cave in Hebron (Genesis 24). She was the first person buried in the cave that is now called “The Cave of the Patriarchs” or Machpelah in the land of Israel. Abraham has been a nomad for decades but upon the death of Sarah, he chooses to put down roots in Hebron, where Sarah died.

Abraham purchased Sarah’s burial spot with her blood and his tears just as David purchased a resting place for Adonai in Jerusalem with his blood and tears. There was sorrow in both cases, both in Abraham’s profound sorrow but also in David’s profound sorrow for those killed in the plague.

Abraham mourns deeply for Sarah, and we all know that death has its sting. We remember our deceased loved one, but we do not mourn in hopelessness.

We see that in the depths of his despair, Abraham bargains with the people of the land for his first real-estate transaction. We are given a little window into ancient real estate transactions and ancient contracts. We see a high form of hospitality. There’s a lot of bowing or showing respect between the parties. Then we see that the seller sets out the price. At this point, we might expect the parties to start to haggle to reach a mutually agreed price but that is not what happens. In this case, it’s presented as being a fair price for this particular plot. This particular plot will be a pivotal anchor for the people of God going forward.

We have two anchors for the Israelites in the Promised Land: The graves of the patriarchs in Hebron and the Temple in Jerusalem.

Origin of ‘Palestine’Now, in our days, we see the fulfillment in the modern nation state of Israel, but the roots of the return didn’t start in 1948. We have to go back much further.

Six decades after the destruction of the Temple by Rome, emperor Hadrian in A.D. 132 created the colony of Aelia Capitolina on the site of Yerushalayim, sparking the Second Jewish War. After the Romans defeated Bar Kochba and banned Jews from Jerusalem in A.D. 135, Rome renamed Judea as Syria Palaestina, later just Palaestina. The Holy City became a deliberately pagan city.

In 1858, the Ottoman Land Law brought to the land of Israel a free trade zone, allowing for the private ownership of land in the land of Israel. Private land ownership was an anomaly in the Eastern world. In most cultures, the land belonged to the king, all of it, and the king was just kind enough to let people live on his land. You just had to hope that you didn’t make the king mad, because then you couldn’t live there anymore, you were forced into exile at best or you were toast at worst. Where you lived and if you lived was in the king’s hands.

Many Jewish families came with the French, Russian and German colonies in the Holy Land. Most of the people of the Ottoman empire had no experience with how to own property so many of their financial endeavors did not work out well, but for the Jews, who had experience with land ownership and entrepreneurship, they were able to succeed in making the land of Israel blossom, hiring many Arab laborers, which helped them too.

Even in the Americas, when the pilgrims and other Europeans arrived, the native Americans thought the concept of land ownership was very strange. Yet, the concept of land ownership comes right from the pages of the Torah. The Torah gives guidelines and rules about personal land ownership in Deut. 19:14; 27:17 lay out the concept of “boundary stones,” with repeated instructions not to move your neighbor’s boundary stones and placing curses on a person who does so.

You just don’t impose yourself upon somebody else, to move their boundary stones and impose yourself upon them. In our culture today, we talk a lot about respect people’s “boundaries.” Well, that whole concept comes really from the biblical guidelines of personal property of what is mine, and what is yours.

And that’s something that’s cemented throughout the Word of God: that “the earth is the Lord’s, and the fullness thereof.” Heaven, in effect, says we are given this or that but we must respect it because it still ultimately belongs to the Holy One. We may possess a “land lease,” but the deed to the land belongs to God.

What we are witnessing now is people who covet what is not theirs and are willing to steal, kill and destroy those who rightfully own the land and take it for themselves.

Yeshua, as the resting place of Adonai, God made flesh (John 1:1, 14), purchased rest for our souls with his blood, sweat and tears (Hebrews 3–4).

Personal property is a crucial tool of generating intergeneration wealth. The Torah teaches us not to move Heaven’s boundary stones and we aren’t to move the boundary stones of our neighbors, either. Ultimately, every inch of the earth belongs to God, who is the ultimate owner.

Legacy matters: Property ownership and the search for Isaac’s wifeWhen we read about Abraham’s search for a wife for his son Isaac, we learn that legacy matters, as Abraham refuses to find a wife for his son from the people of Canaan, and also not from the land of Haran, all the way back in Mesopotamia, but Abraham found a wife for Isaac from the family of his nephew Laban, who lived between Mesopotamia and Canaan. Laban lived in an area near the modern border of northern Syria and southern Turkey, which at this time, was a part of the Hittite Empire, just as Israel itself was part of the Hittite empire. Isaac’s family line was important, Israel’s legacy in Messiah Yeshua is even more important.

Resurrection hope: Caring for the dead as trust in our secure futureOne lesson we see here is that when you establish a grave for the dead, you are expressing a hope in the resurrection. By respecting the body of a deceased person, you acknowledge the hope of their inevitable resurrection. Like the book of Job says that God is not going to leave his body in Sheol, in the grave as though it’s nothing. Even Job understood there would be a resurrection of the dead.

We also see this in Ezekiel 37, the prophecy of the Valley of Dry Bones. It represents not only a spiritual resurrection of the people but also their physical resurrection.

But if there is no resurrection of the dead, not even Christ has been raised; and if Christ has not been raised, then our preaching is vain, your faith also is vain. Moreover we are even found to be false witnesses of God, because we testified against God that He raised Christ, whom He did not raise, if in fact the dead are not raised. For if the dead are not raised, not even Christ has been raised; and if Christ has not been raised, your faith is worthless; you are still in your sins. Then those also who have fallen asleep in Christ have perished.

1Corinthians 15:13–18 NASB

We see an important lesson here. The hope of the resurrection was not just for Yeshua but for all those who are called to Him. Just as He was raised up in glory, we also will be raised up with Him in glory. We are a part of the living people of God, not just a people who merely associate with each other and show up in a social club. We are much more than that, we are connecting with the Creator of Heaven and Earth.

Otherwise, what will those do who are baptized for the dead? If the dead are not raised at all, why then are they baptized for them? Why are we also in danger every hour? I affirm, brethren, by the boasting in you which I have in Christ Jesus our Lord, I die daily. If from human motives I fought with wild beasts at Ephesus, what does it profit me? If the dead are not raised, “LET US EAT AND DRINK, FOR TOMORROW WE DIE.”

1Corinthians 15:29–32 NASB

Those who take care of the dead are called a holy society, or chevra kadisha. The job of the members of the chevra kadisha was to wash and purify the body of the deceased. There were women who were called to take care of the women who had died and a group of men who performed this duty for the men who died.

Members of the chevra kadisha would prepare themselves for this sacred duty by cleaning their own bodies and immersing in a mikvah before they went into the room where the deceased person was laying to wash them.

So the point that the Apostle Paul is making is why bother going through that rigmarole of cleansing and preparing yourself and then cleansing and preparing the body for burial if there’s no hope that this person is ever going to be seen ever again, and they’ve just gone on to the great good night, and they’re going to be lost forever? But since there is a hope of resurrection, then there is great value in treating the dead body with reverence and respect. Paul says that what was sown in dishonor is raised in honor. So you might think it’s just an ignoble end that the body dies. You put it in the grave. It decomposes; what a loss. No. The hope is is that that thing that God has created, that He will recreate it again.

Although the body is dead, the bones are allowed to rest, awaiting the resurrection. Those who die in the Messiah’s good graces will be resurrected, just as their Master Yeshua was resurrected.

“But we do not want you to be uninformed, brethren, about those who are asleep, so that you will not grieve as do the rest who have no hope. For if we believe that Jesus died and rose again, even so God will bring with Him those who have fallen asleep in Jesus.” (1 Thessalonians 4:13–14 NASB)

In our New Testament reading for today, we have read Matthew 2:1-23 about the events immediately after the birth of Yeshua.

We see four messianic prophesies reviewed in this section:

“Where is He who has been born King of the Jews?”
“Out of Egypt I have called My son”
“A voice was heard in Ramah … Rachel weeping for her children”
“He shall be called a Nazarene”

There were wisemen who came from the east, from the land of Parthia, to find the King of the Jews. The Parthians were the superpower to the east of Rome. Rome and Parthia locked horns all the time. Rome tried several times to conquer Parthia and they lost each and every time. So, that ended Rome’s eastward expansion.

Just as if the President of the United States were to visit our area, his visit would be precluded with a large entourage of Secret Service, and a large contingent of law enforcement, which always attracts attention. In ancient times, when things were quite rough, and you didn’t know what kind of welcome you were going to expect, they traveled with a good contingent of security.

So you can imagine that a large entourage of wealthy noble men from Parthia, coming in with armed guards, with regalia befitting their status would cause quite a stir, and raise a lot of eyebrows, especially when they came to Judea to ask “Where is the King of the Jews” in the capital of Judea. These powerful men were not looking for Herod, which caused even more alarm.

These wise men from Parthia were acting on information that had been handed down from the prophet Daniel several hundred years before, when he was serving as a magi in Babylon.

Genesis 12:1-3 tells us that the seed of Eve would pass to Noah, then to Shem, and then to Abraham and Sarah to their son Isaac to bless all the nations of the world. Later, the Torah show us that this blessing would carry through Isaac’s son Jacob, and then through Jacob’s son Judah, in Gen. 49:10-12.

Monarchs and usurpers: Unraveling the Messianic lineage from David to Yeshua

“The scepter shall not depart from Judah, Nor the ruler’s staff from between his feet, Until Shiloh comes, And to him shall be the obedience of the peoples.”

Genesis 49:10 NASB

This long-pivotal messianic prophecy reveals that the Seed of the woman (Gen. 3:15) will come from the tribe of Judah, and this tribe is the tribe becomes the vehicle of Abram’s blessing (Gen. 12:1–3). Judah’s line would be a line of kings.

Yet by the time of Yeshua, there was no Davidic ruler on the throne of Israel. We are fast approaching the time of Hanukkah/Chanukah when we will recall again what was happening in Israel in that time, when the Greeks came in and messed with the re-establishment of the holy services in Jerusalem. That is what provoked the Maccabean revolt. The Hasmoneans, who were of the priestly line, as the descendants of the Macabees, usurped the throne, like the Herodians after them. Both of them were usurpers, pretenders to the throne of Israel. So, what do we do with this promised Seed?

Our reading in 1Kings 1 shows us that the Hasmoneans and the Herodians were not the first to attempt to take the throne from the rightful David heir. This is a sad story that happened while King David was still alive.

Bat-Sheba (Bathsheba), the mother of Solomon, had to remind King David that he had already promised the throne of Israel to her son Solomon (2 Sam. 7:12-16), just as a usurper, Adonijah, was conspiring to take David’s throne for himself. There have always been usurpers who have attempted to steal the throne and the crown for themselves, coveting what belongs to the root of Jesse for themselves.

We see in 2 Samuel 7, how the promised seed would go through Judah, to David, to Solomon, not to Adonijah. But there’s a problem because in the first century, there was no descendant of David on the throne of Israel. So someone would have to “sprout up.” The prophet Zechariah mentions several times about the branch, the roots, the sprouts as well as in the writings of the prophet Isaiah specifically about the sprout from the stump of Jesse, who was David’s father and that this sprout would grow from the stump. Isaiah 53 says that this sprout would be considered unimportant and of no interest. The prophet Micah also tells us that this sprout would come from a seemingly insignificant city, Bethlehem.

Bethlehem was not only the birthplace of King David but also of his heir, the Messiah. The Messiah is also known as coming from Nazareth, where he was raised, which in His day, was an insignificant backwater. Basically, the name of the town is “insignificant twig.” We can say emphatically that yes, the most significant person ever born came from Nazareth. Yeshua was that branch, the one who restored the Davidic line and returned it to the throne, not only of Israel but the entire world.

Shiloh: Messiah’s name in early Jewish writings and how critics shifted interpretationsTexts such as Gen. 49:10-12, 2Sam. 7:12-16 and Dan. 7:13-14 are referenced repeatedly in intertestamental Jewish writings and early first and second century Jewish writings as messianic prophesies.

Rav says: The world was created only for the sake of David, by virtue of his merit. And Shmuel says: It was created by virtue of the merit of Moses. And Rabbi Yoḥanan says: It was created by virtue of the merit of the Messiah.
Apropos the Messiah, the Gemara asks: What is his name? The school of Rabbi Sheila says: Shiloh is his name, as it is stated: “Until when Shiloh shall come” (Genesis 49:10).

Talmud: Sanhedrin 98b

These three different rabbis had three different opinions about the purpose for the creation of the world. The Rav, who was the key sage, says it was created on David’s account. Another rabbi says it was created on Moshe’s account and the third rabbi references the Messiah and tells us that the Messiah’s name is Shiloh. The Talmud shows us that in the early days, the name Shiloh was a well established as a title for the Messiah, son of David.

This is another proof that the new testament authors were not re-writing Jewish tradition, or an example of history belonging to the victors. The Christians as they grew much larger than the Jewish community did not rewrite the messianic prophesies. The earlier Jewish sages themselves taught and referenced these prophesies as being messianic.

It was only much later in Jewish history, in the early middle ages, many years after the ascension of the Messiah Yeshua and the establishment of the church, that these messianic references become caustic for the synagogues.

It goes back to the original lie in the garden of Eden, which could be seen in two complementary ways, either Satan was implying “Did God really say?” or even more insidiously, Satan was implying that “Even if God did say this, does it really matter what God said?” Maybe it was meant to be something else, and just as Satan planted seeds of doubt in Eve about the proper understanding of God’s instruction about the tree of knowledge, we see this also in modern scholarly research where all they want to do is poke holes in the traditional interpretations of the scriptures because they don’t fit in with modern sensitivities.

This is when famous Jewish sages such as Rashi and those after him starting to reinterpret these passages, because the ancient understanding of the messianic prophesies, because after the death, resurrection and ascension of the Messiah Yeshua, the traditional interpretations of the messianic prophesies were no longer convenient for them. The Sages slandered the New Testament authors claiming that they were playing fast and loose with their interpretation of the Tanak’s messianic prophesies.

From despair to hope: Rachel’s lamentation and the promise of the ‘lost tribes’ restoration

“A VOICE WAS HEARD IN RAMAH, WEEPING AND GREAT MOURNING, RACHEL WEEPING FOR HER CHILDREN; AND SHE REFUSED TO BE COMFORTED, BECAUSE THEY WERE NO MORE.”

Matthew 2:18 NASB

Matthew is quoting a prophesy from Jeremiah 31:15. Ramah was a city in the tribal territory of Benjamin, which is one of three tribes directly connected to the Matriarch Rachel. The other two tribes connected to Rachel were Ephraim and Manasseh via Joseph.

Jeremiah 31:1-30 is about the restoration of the people physically and spiritually so they would be deemed “virgin” again in Heaven’s eyes. This is the immediate context of the New covenant prophesy (Jeremiah 31:31-34). Jeremiah is speaking before the Babylonian exile. The reason that the prophet Daniel knew that the Babylonian exile would last 70 years is because he had access to Jeremiah’s writings.

David had personally purchased the land on which the Temple was built, the place where God was to place His name, and the enemies of God had destroyed it. Imagine the despair and lamentation of that? We don’t have to imagine it, we can read the book of Lamentations, which is a record of the depths of despair of the destruction of Solomon’s temple. The walls knocked down, the buildings destroyed, the temple destroyed, and her people hauled away.

Yet, further in this passage there is hope for Rachel”

“Thus says the LORD, “Restrain your voice from weeping And your eyes from tears; For your work will be rewarded,” declares the LORD, “And they will return from the land of the enemy. “There is hope for your future,” declares the LORD, “And your children will return to their own territory. “I have surely heard Ephraim grieving, ‘You have chastised me, and I was chastised, Like an untrained calf; Bring me back that I may be restored, For You are the LORD my God. ‘For after I turned back, I repented; And after I was instructed, I smote on my thigh; I was ashamed and also humiliated Because I bore the reproach of my youth.’ “Is Ephraim My dear son? Is he a delightful child? Indeed, as often as I have spoken against him, I certainly still remember him; Therefore My heart yearns for him; I will surely have mercy on him,” declares the LORD.”

Jeremiah 31:16–20 NASB

Who are Raquel’s children again? Benjamin and Joseph, and Jospeh’s sons were Ephraim and Manasseh. Who are the main ringleaders of the northern tribes? Ephraim and Manasseh.We refer to the 10 northern tribes, which were lead by Ephraim and Manasseh, as the “lost tribes,” because Assyria conquered the Kingdom of Israel and sent much of the population away in exile. These were descended from Rachel, and they were scattered and sent afar off. But in this prophesy, we see that something will call these scattered ones back.

The promises that were passed on through Abraham, Isaac, Jacob, Judah, David and to the Messiah were to a blessing not just to Abraham’s descendants, but to the entire world. God is not just interested in restoring the descendants of Jacob physically to the land of Israel but also spiritually.

““Set up for yourself roadmarks, Place for yourself guideposts; Direct your mind to the highway, The way by which you went. Return, O virgin of Israel, Return to these your cities.”

Jeremiah 31:21 NASB

You see in Jeremiah 31:21 the prophet describes the people of Israel as a virgin people, which is amazing because you read repeatedly in the prophets how they talk about the people of Israel before the exiles as playing the harlot, because although they were supposed to be espoused to God, they could not keep their eyes on Him. They had wandering eyes, wandering all over the place. The people of God were with every other deity out there, they didn’t have their eyes set only on their God, no, they were looking for all the other deities, even Moloch, who encouraged them to cast their own children into the fire, for the sake of fertility.

Even today, the kingdom of death (the way of the Tree of Knowledge of Good and Evil) lies to us, telling us that we can have more children by sacrificing our children to demons. The Kingdom of life shows us that we can be restored, not through the death or our children but by the death, resurrection and ascension of His Son, Yeshua. When we allow God to write His laws on our hearts, we will not have to guess and question who God is and what He asks of us. The way to eternal life will not be a mystery, but a gift by God to us. Jesus said, “If you have seen me, you have seen the Father.”

The Seed of the Woman, the Messiah, did not come just to give us an intellectual knowledge of the Kingdom, but a heart knowledge of the Kingdom of Heaven, too. We have hope that our past is in the past, just as Sarai became Sarah and Abram became Abraham.

Summary: Tammy

View Details

A sober warning amid the three tests for a prophet of God in Torah reading רְאֵה Re’eh ("see," Deut. 11:26–16:17) is that a false one may foretell something that actually happens. This helps us understand an equally jarring admonition from Yeshua haMashiakh (Jesus the Christ): “Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter” (Matt. 7:21 NASB95).

In this study, we'll look into Moshe's explanations of three of the Ten Commandments: Follow no other gods, make no idols and respect the Name. A thread that runs through them is respect for the LORD's reputation. Respect is earned, and the LORD has delivered mightily.

View Details

God is not one of many gods. Rather, He is the only Creator, the only One worthy of worship. The main theme of the Torah reading עקב Ekev/Eykev (“consequence,” “because,” Deuteronomy 7:12–11:25) is explanation of the First Commandment, “Have no other God’s before me.”

And there are key lessons we can get from comparing what Yeshua the Messiah (Jesus the Christ) experienced after His baptism and during His three temptations in the wilderness with what Israel experienced between the Exodus and 40 years of judgment in the wilderness before entering the Promised Land.

View Details

Ancient Israel's path from bondage in Egypt to freedom in the Promised Land was a decades-long, multigenerational journey. Our journey from our "house of bondage" (what held us captive to a life apart from the Creator) to freedom in Heaven's Messiah, Yeshua (Jesus) also spans a lifetime. A key passage in Torah reading וָאֶתְחַנַּן Va'etchanan ("and I pleaded," Deut. 3:23–7:11) gives us hope that Heaven won't let go of us when we're holding up our arms for help from the only true Source.

View Details

The Torah double portion מַּטּוֹת מַסְעֵי Matot-Massei (Numbers 30–36) focuses on vows. The theme of this section, echoed by Messiah Yeshua (Christ Jesus) and His apostle Ya'akov (James), is say what you mean and mean what you say. This is true whether we are engaging with our equals, our leaders or those who are in a more vulnerable and marginalized position in our society. We should also communicate honesty and forthrightly with God, because no idle word will be forgotten by our God. Every comment, every joke, every insult will be noted and accounted in His book.

View Details

People are looking at what is going on in American culture and government right now and see a repeat of what was going on in pre-Nazi Germany. Some are advocating for preparing to fight, and some look for guidance from priest Phinehas' bold action in Torah reading פִּינְחָס Pinchas (Numbers 25–29) to stop iniquity in the house of God.

However, here's a look at the actions Pinchas actually took leading up to that moment reveals the extreme restraint exercised by the founders of the U.S., drawing from David's example when persecuted by Saul. These lessons teach followers of Messiah Yeshua (Christ Jesus) how to "stand" as times get darker leading up to the Day of the LORD.

View Details

In the Torah readings of חֻקַּת‎ Chukat (“statute of,” Numbers 19:1–22:1) and בָּלָק Balak (Numbers 22:2-25:9), we see the mysterious instructions for the red heifer, Israel's apostasy; judgment by "fiery" snakes then the brass serpent; and also a talking donkey. One may wonder why all of these are coming together.

One thread through it all is the downhill slide of the first generation of Israel post-Exodus as they are dying off and the second generation are ascending into leadership. Chukat and Balak cover nearly 40 years of time in the history of Israel between the Exodus from Mitzraim (Egypt) and her entry into the Promised Land.

How the snake relates to the donkey and the savior finds its fullness in the arrival of Yeshua haMashiakh (Jesus the Christ).

View Details

The Torah reading קֹרַח Korakh/Korach ("Korah," Numbers 16–18) presents us a difficult lesson in the dangers of democracy. As Americans, we pride ourselves on living in a country where all citizens who are age 18-plus are granted a vote in how our school boards, cities, counties, states and the nation itself are governed.

Korach and those following him wanted to rule God's house itself in a similar manner. Ambassadors and disciples of Messiah Yeshua (Christ Jesus) should carefully and humbly take to heart how God's judgment utterly humiliated and destroyed Korach and his rebels.

View Details

How do we see the troubles and difficulties we face each day? From our perspective, limited in knowledge and power, or from the perspective of the One Who made and sustains all things? That can make the difference between living a life paralyzed by fear or moving on courageously, no matter the outcome. This is a key undercurrent of the Torah reading שְׁלַח Shelakh (“send,” Numbers 13–15) and the teachings on faith by Messiah Yeshua (Christ Jesus).

View Details

The prophet Zechariah had a special relationship with God. He received eight prophesies in the same night then additional prophesies and visions as well. Many of these messages reveal important information about the identity and calling of the future Messiah — Yeshua (Jesus)

Zechariah was a descendant of Aaron the high priest and most likely born in Babylon or Persia during the Babylonian exile. Zechariah was a contemporary of the prophet Haggai. Both tell us that even when the people of God are in exile and living in subjection to pagan powers, God is in control and remembers His people. He hasn't forgotten their mission or their calling. Heaven brings on the exiles to re-awaken the people to that mission.

View Details

The otherness (aka holiness) of the Kingdom of God can be a preservative for the world and an offense. Heaven’s messages and messengers can bring life-saving hope or abhorrent reminders of a life that’s being squandered. A key lesson from the Torah reading אָמַר Emor ("say," Leviticus 21–24) is the ongoing and recurring work Heaven does through us by way of Yeshua the Messiah (Jesus the Christ).

View Details

Some are concerned about making the Bible more relevant to modern society, by playing down or sidestepping the "icky" or seemingly backward depictions and instructions in it. However, among the key lessons from the dual Torah reading אחרי מות Acharei Mot (“after the deaths”) and קדושים Kedoshim (“holies/holy”) (Leviticus 16–20) is that the what seems obsolete is anything but that — especially for how they undergird the gospel of Messiah Yeshua (Christ Jesus).

View Details

The human condition is often ugly and gross. Yet the Creator still wants to live among us. He wants to deliver us out of the grossness and corruption of our culture. Yeshua (Jesus) sat with sinners, but He didn’t sin with them. That's the lesson behind all the icky instructions in the dual Torah reading Torah readings תַזְרִיעַ Tazria (“she will conceive”) and מְּצֹרָע Metzora (“leper”) covering Leviticus 12–15.

View Details

The closer we desire to be to God, the more He expects of us — more repentance, more humility, more love and compassion for those He created. We know who God and what He expects of us because of His words, the instructions He has given us to follow.This is a key lesson from the deaths of two key priests in the Tabernacle from the Torah reading שמיני Shemini ("eighth," Leviticus 9–11). God has given us counsel and instructions on how we are to conduct ourselves in the world, in our families, in our communities. He also tells us how we are to interact with Him.

View Details

The last of the seven days of the Festival of Matzot (Unleavened Bread) commemorates ancient Israel's crossing of the Red Sea, when Heaven delivered not just from slavery but also from certain death at the hands of the slave masters who pursued them. Apostle Paul connected Israel's passing from death to life through the sea to the passage of everyone who does likewise by trusting in Yeshua the Messiah (Jesus the Christ) and commemorating the freedom through baptism.

View Details

There's ample reasons to stand in awe of Heaven's love and mercy as we recall what when Heaven showed the Jail-keeper of humanity Who is boss that "Good Friday" and resurrection day two millennia ago. But we shouldn't forget the enduring lessons about our salvation from the seven days of Unleavened Bread that surrounded ancient Israel's deliverance in the Exodus and ours today.

View Details

The seven-day Chag Matzot (Festival of Unleavened bread) is an annual memorial of and spiritual reflection on our redemption, reformation and restoration into the Kingdom of God. Part of the lesson of purging out leaven during the festival is mastering the malice and wickedness that is beckoning us to open our heart's door to them. Rather, we should let in Yeshua (Jesus) to our hearts and, thus, lives as He knocks.

View Details

The Shabbat (Sabbath) before Pesach (Passover) is called Shabbat haGadol (the Great Sabbath), because it commemorates when lambs were selected for the first Pesach, to protect the inhabitants of the home from the Heaven-sent Destroyer.On one particular Lamb Selection Day, the fullness of that annual commemoration — Messiah Yeshua (Christ Jesus) — entered Jerusalem as part of a mission to protect those in the ever-expanding house of God from the bondage of lives separated from Heaven.

View Details

The Torah reading וַיִּקְרָא Vayikra (“and He called,” Lev. 1:1–6:7) picks up immediately after God moved into the newly constructed Tabernacle (Ex. 40:34–38), ancient Israel's tent shrine for the LORD. But the question then was, “Now what happens after God enters the Tabernacle and everyone must get out, for their own safety?” To answer this and to help understand the seemingly strange and rather grotesque imagery of the sacrifices in the Leviticus, approach the book as one would a parable, like one tackles the parables of Messiah Yeshua (Christ Jesus).

View Details

Every believer is a mobile temple — dwelling place — to God. As we build our trust in Heaven's Anointed One, Yeshua (Jesus), God will test that foundation from time to time. If we are building our faith with strong materials, the building will remain standing. If we are building our faith with weak materials, the building will fall. That's a key lesson from the parable of the Tabernacle, brought to a crescendo in Torah reading וַיַּקְהֵל/פְקוּדֵי Vayakel/Pekudei, (“and he assembled”/“accounts,” Exodus 35:1–40:38).

View Details

Christians speak often of the "New Covenant," but many view it through the lens of replacement theology and supercessionism. Doing so completely disconnects the New Covenant inaugurated in Yeshua HaMaschiach (Jesus the Christ), Who is both priest and king of His people, from the covenants (sealed contracts) God made with His people through Abraham, Isaac, Jacob and even Moses. Without an understanding of those covenants, the New Covenant has no real meaning. The why behind these contracts is at the heart of the Torah reading כי תשא Ki Tisa ("when you take"; Exodus 30:11–34:35).

View Details

The Tabernacle, God’s mobile embassy on Earth, was not merely a magic charm to give you the desires of your heart. That is how the surrounding nations engaged with their deities.Rather, the Torah reading תצוה Tetzaveh ("you shall command," Exodus 27:20–30:10) teaches that the Tent of the Testimony guides us toward how our hearts are tuned to the harmony of Heaven. How much more, then, would the Tabernacle made man — Messiah Yeshua (Christ Jesus) — reveal the Father to us.

View Details

The exacting details of Israel's Tabernacle, God’s embassy on earth, are not recorded in Torah reading תְּרוּמָה Terumah ("contribution," Exodus 25:1–27:19) just as a feature for Architectural Digest. Rather, they are part of a testimony that God wants to live in the middle of His people.This is the "big tent" testimony about the Creator through Israel's history. In the Bible, His house grows from an easily portable tent to Solomon's "wonder of the world" temple to the final temple that will be so large it covers most of the Middle East. God wants to accommodate all who want to meet Him. But only those who are "on fire" for God — who are eager for His eternal kingdom — will be there.

View Details

One of the key lessons from Torah portion מִּשְׁפָּטִים Mishpatim (Exodus 21–24) and from the Prophets and Gospels is that God and Messiah Yeshua (Christ Jesus) doesn’t separate religious and civil laws. The reasons for that are encapsulated in the Greatest Commandment and the Golden Rule — and in the Torah laws that restricted and ultimately abolished slavery.

View Details

The Ten Commandments are a testimony, a witness of the Holy One and Heaven’s plan for humanity on Earth now and l’olam v’ed (over the horizon and beyond, i.e., “forever and ever”). But thankfully, in the orah reading יתרו Yitro ("Jethro," Exodus 18:1–20:23) we learn how Heaven offers to free us from the things that have chained us to a life headed toward true death and introduce us personally to a way that leads to true life and peace — no matter what happened before or what's going on now.

View Details

When we look at the Torah reading בְּשַׁלַּח Beshalach ("when he sent" or "after he had let go," Ex. 13:17–17:16), we need to ask ourselves five big questions: Is God with us? Are we really free? Where are we going? How will we get our "daily bread"? Where will we find "living water"? And via a number of parallel passages in the Prophets, Writings and Apostolic Scriptures, we learn that the answer to all those questions is Yeshua the Messiah (Jesus the Christ).

View Details

What does the Passover, an event that happened over 3,500 years ago, have to do with our current lives? Why should we concern ourselves with studying about God’s judgment on Mitzraim (Egypt)? In the Torah reading Bo, we see in the Torah section בוא Bo ("come," Exodus 10:1–13:16) a battle of wills between Heaven and the king of Mitzraim (pharaoh). Heaven was not just picking a fight with the people of Mitzraim. Heaven was not punching down, so to speak. Heaven was trying to free not just Israel from bondage but also the entire world.

View Details

Some may think that the gospel started with the Bible books named after it. But that good news of the Kingdom of Heaven long preceded — and prepared the way for — the arrival of Yeshua the Messiah (Jesus the Christ). In the Torah reading וארא Va’era ("I appeared," Exodus 6:2–9:35), we see how Moses foreshadowed the gospel message and the work of the Messiah.

View Details

Genesis ended with the descent of Israel into slavery and Exodus shows us the ascent of Israel to freedom. God had made a promise to Abraham, Isaac and Jacob and after several generations in Egypt. In the Torah reading שמות Shemot ("names," Exodus 1:1–6:1), God was making good on His promise to return His people to His Promised Land. Moses and Aaron would be His primary instruments to fulfill the promise, but there are other "saviors" we meet before God sends Moses to save His people: the daughter of Pharaoh, and Tzipporah, the daughter of Yitro (Jethro). God kept His promises to Israel in bondage, and because of that we can rest assured He will keep His promises to us. God is eternal, and so are His promises. Key to those promises is Messiah Yeshua (Christ Jesus). Shemot helps us remember that He will bring them to pass on His timetable.

View Details

The deathbed blessing–prophecies in the Torah reading ויחי Vayechi (“he lived,” Gen. 47:28–50:26) of Ya'akov (Jacob) to his 12 sons — especially, Yosef (Joseph) who was betrayed by his oldest brothers then reunited with the same but changed men — is a model for how Messiah Yeshua (Christ Jesus) and we His followers give our all in mending the broken heart connection between Heaven and Earth.

View Details

The account of Yosef (Joseph) in Genesis 37–50 is key to unlocking the role of Israel and Messiah Yeshua (Christ Jesus) in the world and throughout the Bible. And the Torah reading ויגש Vayigash ("he approached," Gen. 44:18–47:27) is pivotal point in his story.

View Details

The startling rise of Joseph to multicolored coat and in-your-face-dreams fame then seemingly inglorious fall into slavery and imprisonment in Egypt seems a cruel lot for the favored son of Israel. But the Torah passage מִקֵּץ Miketz (Gen. 41:1–44:17) further reveals why his journey occupies such a large section of Scripture and foreshadows Messiah Yeshua (Christ Jesus). Together with Miriam's "Magnificat" prayer (Luke 1:26–56) at Chanukah, we can see seeking Heaven's wisdom can point us to the purpose in seeming purposelessness.

View Details

A key point in the Torah reading וַיֵּשֶׁב Vayeshev (Genesis 37–40) is the betrayal of Yosef (Joseph) by his brothers, including their debate about what to do with him and their sale of him to traders bound for Mitzraim (Egypt). This seems to parallel what happened many centuries later, when Messiah Yeshua (Christ Jesus) was rejected by His brothers (Israel, led by descendants of Judah) and went into exile in Mitzraim.

View Details

God hates divorce — schism in what should be a supportive whole. But Heaven also brings division to separate truth from falsehood — good from bad — for the sake of all humanity. That's a key lesson from the Torah reading וַיִּשְׁלַח Vayishlach ("and He sent," Genesis 32:4–36:43) that shows why those who live like Eysau (Esau) can't be part of the legacy of Israel: Messiah Yeshua (Christ Jesus).

View Details

Ever since the beginning, people have been trying to connect with the divine, that which transcends the drudgery of the common, that which helps us divine truth from falsehood.The account of Jacob's ladder in the Torah reading ויצא Vayetze/Vayetzei ("he went out," Gen. 28:10–32:2) is a foreshadowing of Heaven reaching to Earth in Immanuel ("God with us"), Who is fully realized in Messiah Yeshua (Christ Jesus).

View Details

Heaven warned the spiritual leaders of ancient Israel through the prophet Malachi that they were showing more respect for human leaders than for the One who created the world and Israel. The priests were despising their legacy for the world, handed down through giants of character, as described in the Torah reading תּוֹלָדוֹת Toledot (Genesis 25:19–28:9).Likewise, we have this legacy handed down to us from Adam to Noach to Abraham to Yitzkhak to Ya'akov to David to Yeshuah the Messiah (Jesus the Christ). Now we are a part of that legacy, grafted into the olive tree that Heaven planted — the commonwealth of Israel. We are called to move this forward into the world and the carry the good news of the Kingdom into the world — not to bring chaos but order, not to bring destruction but life.

View Details

In the Torah reading חיי שרה Chayei Sarah (“Sarah’s life,” Gen. 23:1–25:18), we see the lengths Abraham goes to buy this final resting place for his wife Sarah, including his refusal to bury her on a Gentile's property and his insistence on paying full price (or more) for a solid guarantee of ownership. It's a lesson not lost on Abraham's descendant King David, who 1,000 or so years later needed to buy a resting place for God Himself. It's because of the Son of God — Yeshua (Jesus) — that Abraham, David, and all those who love God will receive the reward of living with God in a regenerated body, in the future place of rest.

View Details

The legacy of Abraham's wife Sarah, the focus of Torah reading חיי שרה Chayei Sarah (“Sarah’s life,” Gen. 23:1–25:18), is not only her future daughter-in-law Rivkah (Rebecca) but also distant relatives Ruth and the Samaritan woman Messiah Yeshua (Christ Jesus) met at the well.

These women, just as Sarah before them, extended acts of kindness and mercy to a stranger who would change their lives forever and they were rewarded for their kindnesses to strangers with a permanent connection with the Messiah.

View Details

We look on in dismay at how degenerative American culture and politics have become, fret how so many of our fellow Americans vote for politicians and laws that accelerate that decline. It's very tempting to harden our hearts against such people.

But via the Torah reading Vayera וַיֵּרָא Vayera (“he appeared,” Genesis 18–22), God calls us to be like Abraham, who walked in faith, depending completely on God's mercy yet acknowledging God's justice as he watched Sodom and her neighboring cities go up in flames. Abraham's heart was so sensitive that he implored God to save them all — even the most wicked of them — if only 10 of her citizens were righteous before God.

View Details

In the Torah reading לֶךְ-לְךָ Lech Lecha (Genesis 12–17), we are introduced to Abram (later renamed Abraham) when he is called to leave his hometown to for a new land.

God calls us into community, not only with Him but with His people. This is why He establishes a land, a place of rest where people can focus on fellowship with Him, whether one is in the land or not.

This Promised Land, originally occupied by Abraham, is meant to be a “home” for all of His people. It's where God put His name, where the Word became flesh, died and rose, and where the King of Kings will return to restore the world to the maker's specifications.

View Details

Do you want to be like one who was "taken" in the Flood, washed away (Isa. 54:9–11)? Or do you want to be "left behind" to experience the "living water" pictured as flowing from God’s throne into all the world on the Day of the LORD (Ezek. 47:9, 11–12; Rev. 22:1–2)?

We are living the time of the second exile — after the resurrection of Messiah Yeshua (Christ Jesus) and after the destruction of the Temple in A.D. 70. The Torah reading נֹחַ Noach (Genesis 6:9–11:32) teaches us to see Heaven's elephant in our room while we have the time to change.

View Details

God made mankind as the pinnacle of creation. He created us to aspire to do things beyond our reach, to learn about the world beyond our horizons and to change our environment.

Men and women are pre-programmed to seek out our purpose in relation to each other and to the world at large. This gives us the ability to either accomplish great good in the world or great evil.

And that's where the lessons come in from Adam and Eve's choice between the Tree of Knowledge and the Tree of Life, recorded in the Torah reading רֵאשִׁ֖ית Beresheet ("in the beginning," Gen. 1:1–6:8). We can learn from them to choose the path that leads to life, rather than the one that leads to death.

View Details

The repetitive cycles of our lives feel pointless. God created the world cyclical, but He did not create cycles of suffering and sin. These cycles seem pointless, but what God has created is never pointless.

From the Bible book of Ecclesiastes and related passages, we learn that our current world is abnormal. This is not the way God created it. It’s only our "normalcy bias" that leads us to assume that these cycles of history, of life and death are normal. Death is an aberration in time, but we have become accustomed to it because we live with it.

View Details

The Torah does not end on a high note, but on a solemn one. The final dual reading — הַאֲזִינוּ Ha’azinu (“listen,” Deuteronomy 32) and וְזֹאת הַבְּרָכָה Vezot Haberachah (“and this is the blessing,” Deuteronomy 33–34) — is written so that when the descendants of Israel eventually hit rock bottom, they would see the way back home.

This restoration only is possible by the perfect Atonement offering — the Mashiakh (Christ). This is why we read through the entire Torah over the course of the year and put into practice those things that apply to us.

View Details

For everyone except Israel’s high priest, the Tabernacle/Temple service of Yom Kippur (Day of Atonement) is all about faith — no one else is present there. It takes several layers of faith to believe that what the high priest is doing would heal the rift between Heaven and Earth. So it's only that Yom Kippur finds its fullness and its enduring lessons-in-practice through faith in Messiah Yeshua (Christ Jesus).

https://hallel.info/atonement-2022/

View Details

Just as the trumpet blast during Rosh Hashanah (aka Yom Teruah) and God’s other appointments were calls to awe and joy in Heaven, so too, the resurrection and transformation on the Day of the LORD will be a happy time — for those with their hearts tuned to Heaven's station.

Amid all the disasters foretold to be coming on the world during this time, there's the good news that the Messiah will be bringing the misery of a sin-stained world to an end.

https://hallel.info/trumpets-2022/

View Details

Messiah Yeshua (Christ Jesus) taught that the life choices that are truly profitable long-term aren't obvious to those with the worldview of the now (John 12:25).

That teaching parallels the main theme of the Torah reading נִצָּבִים Nitzavim (“standing,”Deut. 29:9-30:20): “choose life.” One would think that choosing life over death would be a no-brainer, but we learn that this command is simultaneously easy and extremely difficult.

View Details

There's an old saying, "Good fences make good neighbors." And the Torah reading תבוא Ki Tavo (“when you come in,” Deut. 26:1–29:8) emphasizes that blessings flow from God to people who establish and enforce proper boundaries.

Those include not only fences around property but also fences that clearly establish economic, spiritual and moral boundaries. But there can be no "wealth of nations" without "moral sentiments."

This is an often overlooked lesson from Messiah Yeshua's parable of the prodigal son.

View Details

Here's a key point in Moshe's talk with the second generation of Israel freed from Mitzraim (Egypt), as recorded in עקב Ekev/Eikev (“consequence,” Deut. 7:12-11:25): Teach the next generation how to be righteous, or they will slip into sin and corruption.

Discover how this is fundamental to Heaven's mission through Yeshua the Messiah (Jesus the Christ), that the righteousness of One can save the many who have suffered since the sin of one, Adam.

View Details

When we think about living in a tumultuous time, when things seem to be coming apart at the seams, nationally or personally, take heart in the comfort that God has carried His people through all sorts of challenges and terrible things. That's the message we can glean from Isaiah 40, a special parallel reading for the Torah reading ואתחנן Va’etchanan (“and I pleaded,” Deuteronomy 3:23-7:11) about mourning what has been lost and hoping in what lies ahead.

No matter what we are facing personally or how bad we think the situation of the country or world, we must remember that there are many who have gone before us who have faced and endures far worse than this. For those who believed in God, they made it through by depending on God, regardless of whether they would make it through or succumb. They learned — and we must too — that there is something worse than death.

Many in the United States and elsewhere have forgotten that there are things worse than death. They have willingly given up basic freedoms — of speech, worship and assembly — for the false hope that they might extend their lives on Earth by doing so.

View Details

The Torah reading דְּבָרִים Devarim ("words," Deuteronomy 1:1–3:22) contains a recounting of the roller-coaster ride of Israel from deliverance to defiance between the House of Bondage (Egypt), the Mountain of the Testimony (Sinai) and the Land of Freedom-Rest (Promised Land). There was no way for Moses to soft-pedal the fact that the first generation chose to believe the 10 spies bad report about the impossibility to occupy the Promised Land, rather than the good report of the two spies, which was affirmed by Moses and God Himself.

Just as the first generation of the Exodus believed the "bad report" of the spies, rather than believing the faithful witness of Caleb and Joshua, the majority of the generation that Messiah Yeshua (Christ Jesus) came to in the flesh believed in the lies of their faithless shepherds rather than the simple faithful witness of the Torah.

The roller-coaster ride of ancient Israel fluctuated between of periods of trust in the LORD, apathy and rebellion mirrors the turmoil that swirls around our daily lives today.

View Details

Paul, an apostle of Yeshua haMashiakh (Jesus the Christ), wrote in Romans 9–11 that it was necessary for believers from the nations ("gentiles") to be "grafted in" to Israel so "all Israel will be saved." The dual Torah reading מטות Matot (“tribes”) and מסעי Massei (“journeys of”) (Numbers 30–36) goes through great detail on how the 12 tribes (plus Levi) must be kept together yet distinct. From this and Paul's writings we learn the key Bible lesson of strength in the whole — Israel — when it is made of up parts defined by their integrity of mission and morals.

View Details

Passion to safeguard the ways of the LORD for future generation links the Torah reading פינחס Pinchas (Numbers 25:10–30:1) with its parallel passages about the final days of the First Temple (Jeremiah 1:1–2:3) and the anger from Yeshua haMashiakh (Jesus the Christ) about the turning of the Second Temple into a "den of robbers" (John 2:13–22). Those accounts underscore that God has a passionate love for His people and doesn't want them to succumb to the disastrous ends of their passions.

View Details

The prophet Bilam (Balaam), described in the Torah reading בָּלָק Balak (Numbers 22:2–25:9), was a gentile prophet from the ancient country of Aram. We see that even though Bilam was a Gentile, he was a prophet of God.

God did not only send prophets to Israel. God, in His mercy, sent prophets to all the nations of the world.

Unfortunately, we meet with Bilam, not in his early years when God first called him to prophetic office, when his heart was open to God. Instead, we are meeting Bilam at the point when his evil inclination has overtaken the good in him. We follow along with him as his greed, corruption and vanity lead him to his downfall, which was so complete, that his story is given to us a template of how the Antichrist will one day function in the world, deceiving, if possible, the elect.

View Details

The Torah reading חֻקַּת Chukat (Numbers 19-21) is the prerequisite to understanding Hebrews 9, and the latter's explanation of how Yeshua haMashiakh (Jesus the Messiah) cleanses our consciences from rebellion against the Creator is essential to understanding the Torah's life-affirming yet mysterious lessons of the red heifer and Yom Kippur (Day of Atonement).

View Details

How did Moses, Aaron, Samuel and Yeshua haMashiakh (Jesus the Christ) responded to those who rejected their leadership and betrayed them in the most heartbreaking and cruel ways? They responded to insult and betrayal with dignity and humility, asking God to judge those who slandered and betrayed them, not seeking their own vengeance.

The Torah reading קֹרַח Korakh, covering the infamous Korah rebellion in Numbers 16-18, and companion passages from 1Samuel and the Gospels show us how the Golden Rule is a key to transforming leaders and individuals to look out for the needs of others to ensure the survival of us all.

View Details

It is human nature to engage in confirmation bias. We have certain closely cherished beliefs, and we will give more weight to facts that confirm those beliefs versus facts that contradict those beliefs.

The Torah reading שלח Shelakh (“send,” Numbers 13–15) recounts how 10 "spies" of ancient Israel returned from the Promised Land with an "evil report." They brought back the same basic facts about the geography, agriculture and social structure of the people currently living there.

The only difference was their interpretation of those facts. They looked at land through the bias of the world, while Joshua and Caleb looked at the same facts and view them through their bias of faith in the power of God.

In Joshua 2, Rahab of Jericho overlooked her bias to see which deity was truly worth following. And in Matthew 10, Messiah Yeshua (Christ Jesus) sent out His closest students with instructions to not be biased by the opposition they faced.

We easily and often fall into the same trap.

View Details

We find in the Torah reading בְּהַעֲלֹתְךָ Beha’alotcha an interesting juxtaposition of the elders who were picked to be the LORD’s hands and mouth helping Moshe (Moses) in Israel vs. those who wanted to stuff their mouths with the flesh of Mitzraim (Egypt). The latter were “greedy” for “meat” and not the manna bread that came down from Heaven. Yet God provided those ungrateful complainers both.

his account helps reveal the important point behind the controversially cryptic words of Yeshua haMashiakh (Jesus the Christ) in John 6: "eat My flesh" and "drink My blood."

View Details

While sponsoring four who were finishing their Nazarite vow (Num. 6:1–21, Messiah Yeshua's shaliach (apostle) Paul connected the importance of the Torah as the guidebook for believers with his mission to take the good news of the focus of that guidebook (Messiah) to the nations who would hear it (Acts 21:15–22:24). The lessons of the Nazarite vow are key to Paul's lesson.

Two key lessons from the Torah reading נָשֹׂא Nasso (“take up” or “carry,” Num. 4:21–7:89) are that the Holy One of Israel has always been concerned about lifting up the powerless (emphasized in the supernatural burden of proof for a jealous husband) and preparing the people of the world to enter Heaven's "big tent" plan to accommodate many in the people of God.

View Details

The Book of Leviticus may seem like a lot of dos and don'ts for a Tabernacle service that hasn't existed for two millennia. But what's revealed at the end, in Torah reading בְּחֻקֹּתַי Bechukotai/Bekhuqotai (“in My statutes,” Leviticus 26–27), is that it is the gospel of hope, promises from Heaven of the new covenant, that our past can be removed, setting us up for a bright future ahead of us.

View Details

The Torah reading בְּהַר Behar (“on mount” [Sinai]; Leviticus 25) teaches us how to be a kinsman-redeemer. It's a beautiful ancient role for a family member with the character to step up and bail out a relative who has fallen on hard times.

The Bible book of Ruth provides an example of such a redeemer in action, and the Messiah is foretold to be the ultimate one for the world.

In the greater family of God on Earth, the lessons of the annual festivals of Shavuot (Pentecost) and Sukkot (Tabernacles) plus the multiyear cycles of Shemitah (sabbatical year) and Yobel (Jubilee) instruct us in how to be of service to the less fortunate within our sphere of influence.

A successful kinsman-redeemer helps others with the blessing of means that God has provided. We are not called to go into debt to help others, we are not compelled by God to drown ourselves to save someone else.

From these cyclical memorials of God in action past, present and future, we also can learn how God is building up His Kingdom. It starts with the call of individuals then nations into His Kingdom to live as citizens in His presence.

View Details

Two of the great characteristics of the Creator is that He is both the Holy One, vastly different from us, and God With Us, wanting to be near us.

The otherness of God is a key theme of the Torah reading אָמַר Emor (“say,” Leviticus 21-24), how God is separate from us, how He called the priesthood to be separate from the rest of Israel in service to Him and how we are to live separate from but near to the rest of the world.

This separation, called "holiness," is not to be taken as a source of arrogance or pride, but as a lesson to the world that God cares so much about us that He does not want us to live in physical and moral filth and disorder. Rather, Heaven wants us to live in physical and moral cleanliness and order.

View Details

If you faithfully follow the news, you have heard that an early draft of a U.S. Supreme Court opinion to overturn Roe v. Wade was leaked to the media, which has created a firestorm of media attention. A 1973 Supreme Court decision that created a “right” to abortion, Roe was contentious at the time, and the prospect of its overturn is equally contentious.

In our day, we pretend that we are more sophisticated than our ancestors millennia ago, because we kill our children while they are yet unborn, in the privacy of a clinic. Medical personnel dispatch the unborn modern sophistication.

In the Torah reading Kedoshim, we discover that the excuses for killing the unborn today are the same as those given by pagan priests for the infanticidal sacrifices to the god Molech several thousand years ago.

View Details

The Torah reading מות Acharei Mot ("after the deaths," Leviticus 16–18) takes us through the mysterious and somber rituals of Yom Kippur (Day of Atonement).

Some may read the Letter to the Hebrews in the Apostolic writings and think that because Yeshua (Jesus) was offered once for all sins, transgressions and iniquities then Yom Kippur is a relic of the "old covenant" between Heaven and Israel.

Instead, we learn throughout the Bible that this annual memorial is really an essential lived-out reminder of Yeshua's "new covenant," through which Heaven transforms the whole world into a land of peace. Let's explore four reasons why Yom Kippur is even more important for believers in Messiah Yeshua to celebrate.

View Details

The world doesn’t cancel debts. It seeks vengeance. Only Heaven willingly cancels debts stacked against it. And if we want to be citizens of Heaven, we should willingly cancel the debts against us too. That's the lesson behind the Torah reading פקודי Pekudei (“accounts” or “countings,” Ex. 38:21–40:38) and the parable by Messiah Yeshua (Christ Jesus) of the unjust steward (Luke 16:1–17).

View Details

Why is the Tabernacle so special? When you look at this reading as it’s presented, the events of the Torah reading ויקהל Vayaq'hel (“and he assembled,” Exodus 35:1–38:20) are set in the aftermath of the golden calf (Exodus 32). While the Tabernacle architectural and interior design details in this reading make it seem identical to prior Torah readings before the golden calf incident, the key lesson of these passages is that the primary function of the Tabernacle was to establish the presence of HaShem ("The Name," i.e., the LORD) in the midst of His people.

The LORD has desired to dwell with people since the foundation of the world (Eden), has taken steps to reestablish that relationship. God created is Israel, instructed Israel to build the Tabernacle and sent the Messiah as the Tabernacle made flesh. Then God plans to bring that to ultimate reality (New Jerusalem). God’s desire to dwell with His people has never changed.

A key first lesson of the Tabernacle is its gate, its door. That teaches that something important must change as a person moves in from the realm outside the Presence of God.

View Details

The slide of ancient Israel from redemption by God from slavery in Mitzraim (Egypt) down to apostasy from God at the golden calf is an important and enduring lesson from the Torah reading כי תשא Ki Tisa (“when you take,” Ex. 30:11–34:35).

And the intercessory prayers of Moshe (Moses) and Messiah Yeshua (Christ Jesus) to redeem after great treachery are examples for how we should view those around us.

View Details

The Sanctuary of Israel was created as a dwelling place for the LORD among His people. He repeatedly implored Moses to “build it as you saw on the mountain.” This was not a “mere” copy, but a facsimile, a visual representation on earth of what happens in heaven.

The Book of Hebrews makes it abundantly clear that Yeshua is the fullness of what all the elements in the Tabernacle represent. Heaven’s goal is to live among His people. This study of he Torah reading תצוה Tetzaveh (“you shall command,” Exodus 27:20-30:10) emphasizes how see that this close connection between Heaven and humanity is God’s self-expressed desire.

View Details

The tablets in the Ark of the Covenant represents the heart of God, with His law (the Ten Commandments) written on them. In the Torah reading תְּרוּמָה Terumah ("contribution," Exodus 25:1–27:19), we explore the detailed instructions from Heaven on how to build that precious container.

The high priest, the Ark of the Covenant and the Messiah are synonymous. They have God’s law written on their hearts, and God’s words are at the core of who and what they are.

View Details

"(T)he Son of Man did not come to be served, but to serve, and to give His life a ransom for many" (Matthew 20:28 NASB). While some see the instructions in the Torah about relationships between masters and slaves as proof of no transcendent Source for the text, others see the context as part of a "poison pill" that Heaven put in the human heart sickness that seeks subjugation of others deemed weaker or powerless.

That's the surprising lesson we learn from the Torah portion מִּשְׁפָּטִים Mishpatim (Exodus 21–24) and companion passages on the wrong treatment (Jeremiah 34:8–22) and right treatment (Philemon 1–22) of those who are at our mercy.

View Details

God gave Moshe (Moses) a very wise and discerning father-in-law. Yitro (Jethro) was a blessing to Moshe all the days of his life. The Torah reading יתרו Yitro (Exodus 18:1–20:23) shows us how he saved Moshe from burnout.

Yitro's humble advice to Moshe resonates with all of us as he encourages us to not take more work than we can handle and to be willing ask for help from those in our lives who have been blessed by God with discernment and mercy.

Just as Moshe delegated the spirit of discernment on the elders of Israel, how much more would Yeshua the Messiah (Jesus the Christ) delegate the Spirit of God to His students and those who do His work on Earth.

View Details

1Corinthians 10 was the apostle Paul’s midrash on Israel’s history, detailing how division arose among the children of Israel during their journey from Egypt to the Promised Land.

In the Torah reading בְּשַׁלַּח Beshalach ("when he sent," Ex. 13:17–17:16), we see that it didn’t take Israel very long to forget all of the miracles that God had rendered on their behalf for their freedom and struck out in anger against Moses and Aaron. These lessons can teach us how to trust our Deliverer, Yeshua the Mashiakh (Jesus the Christ) and follow Him to true rest for our restless souls.

View Details

The God that spoke to the Pharaoh of Joseph was the same God Who spoke to the Pharaoh of Moses, who we meet in the Torah reading וארא Va'era ("I appeared," Exodus 6:2–9:35). God does not change or grow, but He expects us to grow and change for the better. When we do, He is pleased. When we don't, He is not pleased.

God showed great favor to the "Pharaoh who knew Joseph" because this Pharaoh accepted the warnings given to him by God and by Joseph. He and his people were blessed because of his humility and wisdom.

Similarly, the chief priests wouldn't relent from their jealousy against Yeshua the Messiah (Jesus the Christ), yet Paul turned did turn away from his equally zealous persecution of believers.

View Details

At Sukkot (Festival of Tabernacles), we celebrate Heaven's work to heal the breach between the God and humanity, so that once again, the Creator can live with His creation. And one of the most enduring and repeated reassurances the Holy One is Immanu El — God with us.

In the Torah reading שמות Shemot (“names,” Exodus 1:1–6:1), we see Heaven's revelation of "the Name," translated as "I am" or "I will be." But in this passage, we also see a foreshadowing of the "name above all names": God With Us. This study explores the "now and not yet" prophecies of Messiah Yeshua (Christ Jesus) in the "Book of Immanuel" (Isaiah 7–12).

View Details

One of the key lessons from the blessings of the 12 founders of the tribes of Israel in Torah reading ויחי Vayechi ("he lived," Gen. 47:28–50:26) is that ancestry doesn't mean much if each generation doesn't carry on the legacy handed down. We can learn from these blessings and from the final messages of King David for Solomon (1Kings 2:1–12) and of Messiah Yeshua (Christ Jesus) for the Twelve (John 13–17) what Heaven wants us to pass on to our children and to the world.

We all have to choose spiritually and physically (belief in action) to follow what is right to receive the blessings that God has for us to further the Kingdom of Heaven on Earth.

View Details

The account in the Torah reading ויגש Vayigash (“he approached,” Genesis 44:18–47:27) of Yosef's (Joseph) accusing his brothers of being "spies" on Mitzraim (Egypt) can seem like ancient geopolitical intrigue or toxic sibling rivalry.

But when compared with parallel passages in Ezekiel 37, Joshua 14 and Matthew 10, we may start to see a pattern: Israel's role on Earth is as Heaven's delegate-spy-ambassador to bless and restore humankind. And Yeshua (Jesus) is the quintessential Son of God and Son of David is the ultimate Anointed One sent from Heaven in that role.

View Details

The strange imagery of seven emaciated cows and seven fat ones in Pharaoh's dreams that Joseph interpreted — with Heaven's help — grab one's attention in the Torah reading מקץ Miketz (“from the end,” Gen. 41:1–44:17).

But beyond the lessons of Heaven's supreme wisdom and the importance of preparation for lean times is the key teachings from Joseph's intrigue-filled reconciliation with the brothers who sold him into slavery. In this we see key attributes to look for when Heaven's Son, Yeshua the Messiah (Jesus the Christ) seeks to reconcile with His people — and the world.

View Details

Just as there was one door to Noach’s ark and the salvation it offered from the waters of the flood, there is only one Door to salvation to save us from the eternal destruction of wickedness that will come at the final judgement.

From the Torah passage נֹחַ Noach (Gen. 6:9–11:32), we see how its main figure tried to warn his generation of the trouble that laid ahead for the earth.

Similarly, Yeshua (Jesus) did the same in His generation, and He has called each generation of His followers to warn their generation of the coming "time of trouble."

As the proverb says, history may not repeat itself, but it rhymes. And studying the history of the world from the Torah (Genesis, Exodus, Leviticus, Numbers and Deuteronomy) is how we can know what will happen, even if we don’t understand exactly when these things will happen.

View Details

It could be easy to dismiss as myth the Bible account of the Garden of Eden (Genesis 2–3). Can god-like wisdom come from eating fruit from a special tree? How could the fate of humanity be tipped toward toil and sorrow just because Adam and Eve selected fruit from the Tree of the Knowledge of Good and Bad versus the Tree of Life?

But this passage from the beginning of the Book of Beginning — בְּרֵאשִׁית Beresheet ("in the beginning," Gen. 1:1–6:8) really directs us to the key question the Creator asked the first couple before and after their fruit selection: Will you choose life or choose death? Appeal, similar to what Moshe posed in Deut. 30:19 and what's seen in the Book of Revelation, was presented physically in the form of two trees, both of which the Holy One created.

And this choice of the path toward life versus the path toward death is one that each of us have to keep making from one moment to the next.

View Details

Moses was not the only Hebrew Bible dignitary who wrote a song of deliverance. In this study, we will explore King David's song of deliverance, as recorded in 2Samuel 22.

Just as Israel had been delivered from Egypt, David had been delivered from two different enemies: King Sha'ul and the Philistines.

Yet, David didn’t brag about his military prowess or his own cunning, but about God's deliverance. He acknowledges that God is the source of his righteousness, wisdom and power.

View Details

If Yom Kippur (Day of Atonement) is merely a time to fast, and get your ticket punched with your messianic family and friends, you are wasting your time and theirs.

This time is not just a time to afflict one's body by abstinence from food and water, but more importantly, a time to afflict one's soul by facing up to your sins, transgressions and iniquities and giving them over to the Messiah Yeshua (Christ Jesus), so He can heal your heart and soul.

View Details

The Shabbat (Sabbath) between Rosh Hashanah (Feast of Trumpets) and Yom Kippur (Day of Atonement) is called the Shabbat Shuvah, or Sabbath of Restoration/Return.

Traditional readings for this day from the prophets Hosea, Micah and Joel warn us that when our spiritual eyes are opened, He will show us where our community, our nation has veered away from Him, just as He will show us where we have turned away from Him on a personal level.

During this time of preparation for God’s judgement, we have an opportunity to see where have we gone off the right path. We should want to turn away from evil and turn back to the good. God has promised us through all the Prophets, the Apostles and through the Messiah Himself that the heart of God is toward His people. Heaven is looking for us to repent and change our hearts towards Him.

View Details

Blowing a trumpet is meant to draw attention to a particular event. Whether it's a call to arms or a call to remembrance, when one hears a trumpet or shofar blast, it's a sound that cannot and will not be ignored.

Yom Teruah — the Feast of Trumpets — the first of God's fall appointments is a call to repentance and to prepare to face God in judgment, which is memorialized 10 days later on Yom Kippur — the Day of Atonement.

One can't help but connect Trumpets to the seven trumpets of Revelation. And in this study, we will see more deeply the connection between this festival and God's preparation of the Commonwealth of Israel (Eph. 2:11–22) to face the final judgement.

View Details

Moses said effectively, "Choose life, not death" (Deut. 30:19-20). It sounds like such an easy thing to do. But the truth is that it’s easier to walk the path of death than it is to walk the path of life. Our "flesh" drags us to follow our own inclinations, what we think is right rather than what God thinks and what He has taught us is right. In the Torah portion נִצָּבִים Nitzavim ("standing," Deut. 29:9-30:20), Moses tells us that the Torah is not too hard for us, but it can be immensely difficult for us if we are not following through in letting the Spirit of God lead us.

View Details

Thanks to social media and cable news, many of us have found ourselves overly caught up in politics. We have our own opinions about how the government should work for us and we vote every two to four years. But what we should have in our minds first is the Word of God, and knowing that He's in charge. Our obedience to God is more important than our voting record. Our obedience to God is everything. Here are some lessons from major Bible leaders.

View Details

If the United States of America are in decline as a superpower, it is not the fault of the Communist Chinese, the Russians or the European Union. It is our own fault. The diagnosis and the remedy of this decline are the Torah portion כי תבוא Ki Tavo ("when you come in [to the Land]," Deut. 26:1–29:8).

View Details

The Tenth Commandment tells us, "Do not covet..." (Ex. 20:17; Deut. 5:21). Coveting is not a word we often use in the modern English, but when we do use it, we usually define it as desiring someone else's stuff.

But the Torah passage כי תצא Ki Tetze ("when you go forth," Deut. 21:10-25:19) teaches us that there’s more at heart than just desire for that brand new car in your neighbor’s garage. We are taught to be content with what we have — especially, our spouse — and not to usurp or seize what’s not ours. Treating others fairly is part of the "Golden Rule," also known as the "Second Greatest Commandment": Love our neighbor as ourselves (Lev. 19:18).

View Details

The practical application of the Fifth Commandment to honor one’s mother and father (Ex. 20:12; Deut. 5:16) goes far beyond our parents. In the Torah passage שֹׁפְטִים Shoftim ("judges," Deut. 16:18–21:9) and via the teachings of Yeshua the Messiah (Jesus the Christ), we learn that this instruction also applies in our we interact with and respect those who have power over us.

Hallel Fellowship: Recent Episodes