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Jewish Holiday Calendar
For May 2025 site updates, please scroll past this entry....
The Torah divides the calendar into two symmetrical halves: the Spring and the Fall, indicating the two advents of Messiah. The Biblical year officially begins during the month of the Passover from Egypt (called Rosh Chodashim, see Exod. 12:2), and the spring holidays of Passover, Unleavened Bread, and Firstfruits both recall our deliverance from Egypt and also our greater deliverance given by means of the death, burial, and resurrection of the Messiah, the great Passover Lamb of God. The holiday of Shavuot (i.e., "Pentecost") both commemorates the revelation of the Torah at Sinai as well as the revelation of the Ruach HaKodesh (Holy Spirit) at Zion, in fulfillment of the promise given by our Lord....
The intermediate months of summer end with the advent of the sixth month of the calendar, the month of Elul, which recalls the time Moses interceded on behalf of Israel after the sin of the Golden Calf. To commemorate this time of our history, we likewise focus on teshuvah (repentance) in anticipation of Rosh Hashanah and especially in anticipation of Yom Kippur, the great "Day of Atonement." In Jewish tradition the 30 days of Elul are combined with the first ten days of the seventh month (called the "Days of Awe") to set apart "Forty Days of Teshuvah" leading up to the Day of Forgiveness for Israel. Immediately following Yom Kippur, the mood changes as we begin preparing for a joyous week-long celebration called Sukkot (i.e., "Tabernacles") that concludes with the holiday of Simchat Torah.
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The Spring Holidays:
The spring holidays (חגי האביב) provide a portrait of the death, burial, and resurrection of the Messiah: Yeshua was crucified on erev Pesach (during the time of the sacrifice of the Passover lambs), buried during Chag Hamotzi (the festival of Unleavened Bread), and was resurrected from the dead on Yom Habikkurim (the Day of Firstfruits). Fifty days after Passover, on the climactic holiday of Shavuot (i.e., the feast of Pentecost), the Ruach HaKodesh (Holy Spirit) fell on the believers in fulfillment of the promise given by our Lord. Note that the giving of the Holy Spirit occurred precisely according to the calendar countdown given in the Torah (Lev. 23:15-16), and that it occurred after the resurrection of Yeshua -- just as our Messiah foretold (John 16:7; Acts 1:6-8, 2:1-4). This proves that the feasts of the LORD (מוֹעדי יהוה) were not abolished after the crucifixion. The meaning of the gospel is prefigured in the holidays given in Torah. See Luke 24:27, 24:44; John 5:46; Acts 26:22, etc.
![Spring Holiday Timeline (H4C]](../../../../About_HFC/Site_News/Archive-2025/roshchodeshim-line.gif) |
Kindly note that in accordance with both Torah and Jewish tradition, the following holiday dates begin at sundown (ויהי־ערב ויהי־בקר; Gen. 1:5):
- Month of Adar (Thurs. Feb. 27th [eve]) - Sat. March 29th [day])
Dates for Passover Week 2025:
Free Seder Guide
- Month of Nisan (Sat. March 29th [eve]) - Sun. April 27th [day])
- Month of Iyyar (Sun. April 27th [eve] - Tues. May 27th [day])
- Month of Sivan (Tues. May 27th [eve] - Wed. June 25th [day])
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Note: For more information, see the Calendar Pages....
May 2025 Updates
The Seeking Heart...
Seek first God's Kingdom, that is, become like the lilies and the birds, become perfectly silent — then shall the rest be added unto you." - Kierkegaard
05.16.25 (Iyyar 18, 5785) Some people think of "purity of heart" in moral terms, such as not looking with lust on others, not coveting, etc., though these are really symptoms of disordered love... Genuine purity is a matter of focus, making a decision to believe the miracle in order to find the "good portion" and the "one thing necessary" (Luke 10:42). We "believe to see" (Psalm 27:13). Purity of heart therefore realizes that all that you've ever longed for is found in God alone. "There is but one good; that is God. Everything else is good when it looks to Him and bad when it turns from Him" (C.S. Lewis). It is a great, great gift from heaven to know God as your heart's true desire - to fully understand that your relationship with Him is the ultimate concern and very treasure of your existence.
It is the Spirit that gives life (John 6:63). The Holy Spirit imparts the "pulse" of the Divine Life, and we gain newness of life when we trust God for purification from our sins through Yeshua our LORD. As King David further attested: Lev tahor bara li Elohim – "Create in me a clean heart, O God" and renew a spirit of 'yes' within me (Psalm 51:10). Only the new heart (lev chadash) created by the agency of God's Spirit can possibly yield the life of the Spirit within us. The miracle of a new heart transforms your whole inner nature - with the impartation of new appetites, new passions, new desires, and the rebirth of your will.
If you struggle with being inwardly divided, conflicted, or lacking in courage, ask the LORD to give you true purity of heart, a heart that wholeheartedly wills the highest... As Yeshua attested: "Blessed are the pure in heart, for they shall see God" (Matt. 5:8).
Hebrew Lesson:
Matthew 5:8 reading (click):
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The Eyes of the LORD...
05.15.25 (Iyyar 17, 5785) There is a story about how the Baal Shem Tov once hired a wagon driver to take him to a nearby village. On the way, the two men passed by a field laden with luscious produce. The driver stopped the wagon, turned to the Baal Shem Tov - whose identity he did not know - and said with a wicked grin, "I'm going to fetch us some good vegetables from that field now. You be on the lookout. Call out if you see anyone!"
Just as the driver bent down to pick some vegetables, the Baal Shem Tov screamed, "We're seen! We're seen!" The frightened man then ran back to the wagon and raced away. After traveling some distance he turned around and realized that no one was following them. "Why did you call out like that?" he chided the rabbi. "There was nobody watching." The Baal Shem Tov then pointed upward and said: "God was watching; God is always watching, as it's written: 'The eyes of the LORD are in every place, observing the evil and the good.'"
Hebrew Lesson
Proverbs 15:3 reading (click for audio):
Healing the Outsider...
05.14.25 (Iyyar 16, 5785) Our Torah portion this week (Emor) tells the disturbing story of a man who was executed for blasphemy (see Lev. 24:10-16). We are told that two people, one of whom was described generally as "an Israelite man," and the other as the "son of an Israelite woman" named Shelomit (שְׁלמִית), who was apparently married to an Egyptian man, got into a fight in the middle of the camp. Sometime during the fight, the son of the Israelite woman "blasphemed" God's Name and cursed. As a result, the man was brought to Moses who then asked God what was to be done. The LORD answered by commanding that those who heard the man blaspheme should personally lay their hands on his head and then the entire community was to stone the man to death...
The sages wonder what might have drove this man to revile God's Name, and they first note that since he was a son of an Egyptian man and an Israelite woman, he was essentially a Jew without a tribe. Moreover, since the right to inherit derived from the father, this man would have had no hope of inheritance in the promised land, no "place" among the people of God... Shelomit was from the tribe of Dan, and the midrash says that her son had appealed to the tribal leaders to provide him with a sense of identity and belonging. Sadly, he was refused, and his hurt and anger at being treated as an outsider eventually led to the fight "in the middle of the camp." Some of the sages place the blame for this man's death on those who refused to help him, since they refused to make him feel like a "member of the tribe." These people should have welcomed him as a brother and remembered their hardship as slaves and strangers in Egypt. Because of their hardness of heart, however, the man was abandoned, and this eventually led to his self-destructive actions. The sages note that the LORD required that the accusers were to first lay hands on this "unnamed man" to make them confront the fact that they were also responsible for his death.
Did you know that one of the most frequently occurring commandments is for the Jew to love the stranger? The commandment is repeated in various forms over 30 times in the Jewish Scriptures, for instance "You shall love your neighbor as yourself: I am the LORD" (Lev. 19:18); "You shall treat the stranger who sojourns with you as the native among you, and you shall love him as yourself, for you were strangers in the land of Egypt: I am the LORD your God" (Lev. 19:34); "Love the stranger, therefore, for you were sojourners in the land of Egypt" (Deut. 10:19); "You shall not wrong a sojourner or oppress him, for you were sojourners in the land of Egypt" (Exod. 22:21); "When a stranger sojourns with you in your land, you shall not do him wrong" (Lev. 19:33); "Do not oppress the stranger" (Zech. 7:10); "Cursed be anyone who perverts the justice due the stranger" (Deut. 24:19); "The stranger shall be as the native born children of Israel among you" (Ezek. 47:22), and so on. Clearly the LORD does not want people to feel ostracized, excluded, out of place, or otherwise left out of His providential and loving plans... Indeed, the message of the universal love of God is at the heart of the gospel itself, harkening back to God's earliest promises to redeem humanity and restore paradise lost. "Religion," tribalism, prejudice, ethnic pride, and so on, are anathema to the Kingdom of God.
Jewish tradition says that King David was born on Shavuot, the holiday of shtei ha-lechem, the "two loaves" that prophetically foretold of the advent of the "one new man" (Eph. 2:14-22) and of the mysterious inclusion of the Gentiles into the covenant promises of God (Eph. 3:6). God has a great compassion for the outsider, for the lost, and for those who are without inheritance in this world. During Shavuot it is customary to read the Book of Ruth which tells the story about redeeming love and the advent of King David. Recall that King David was a direct descendant of Ruth, who as a Moabitess was an outsider and "stranger" to the promises of God (Ruth 4:17). Despite being part of an despised and rejected group of people (see Deut. 23:3), Ruth overcame the law's demand by believing in the love and acceptance of a redeemer of Israel (Ruth 3:9). Ruth's great grandson was named David (דָוִד), meaning "beloved," which has the same numerical value as the word "hand" (יָד). It is no wonder that the LORD chose David to represent God's extended hand of love for the stranger, for the convert, for the outsider, the leper, and the lost, since his descendant Yeshua the Messiah came to love and redeem the entire world by means of His outstretched hand. "Blessed be the Name of the LORD."
"I was a stranger and you welcomed me" (Matt. 25:35). We are commanded (i.e., blessed) to practice ahavat ha'geir (אהבת הגר), the "love of the stranger." This means showing compassion and empathy to an "outsider" who may question their worth and place in your midst... On a somewhat deeper level, the duty to "love the stranger" applies not only to someone whom we regard as an "outsider," but more radically to the "stranger within ourselves," that is, to those aspects of ourselves we censor, deny, or reject. Self-hatred is a spiritual dead-end, chaverim.... Like the prodigal son, we have to "come to ourselves" to return home (Luke 15:17), yet we can't know that we are unconditionally loved until we venture complete disclosure and seek acceptance - despite the mess of our lives. That is the great risk of trusting in God's love for your soul. Those parts of ourselves that we "hide" need to be brought to the light, healed, and reconciled. After all, if we don't find healing for our self-rejection and pain, how can we hope to love and accept others? Dear Lord, deliver us from the torment of self-hatred, in the Name and passion of your love, amen.
Hebrew Lesson
Exodus 12:49 reading (click):
Addendum
The first time the word "Torah" (תּוֹרָה) occurs in the Bible refers to the faith of Abraham (see Gen. 26:5), and the second time refers to the law of Passover: "There shall be one teaching (Torah) for the native and for the stranger" (Exod. 12:49). There is a link here. Abraham lived before the time of the Exodus, of course, and therefore he observed Passover by offering the lamb in place of his son (Gen. 26:5). Abraham revealed that the inner meaning of Torah is that the "righteous shall live by faith" (Hab. 2:4, Rom. 1:17) and that God justifies the sinner who trusts in him (Heb. 11:17-19; Rom. 4:5). During the Exodus from Egypt, Moses declared that the blood of the Passover lamb would be a "sign" of imputed righteousness secured by faith - with no "leaven," or human works, added. This is the "life-for-life" principle that underlies the sacrificial system of the Tabernacle revealed at Sinai as well. Ultimately all true Torah points to Yeshua, the Lamb of God (שֵׂה הָאֱלהִים), who died upon the cross for our offenses and was raised again for our justification (Rom. 4:25).
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Consolation in Grief...
05.14.25 (Iyyar 16, 5785) Just a quick personal update, friends. I've been living in an emotional fog the last year or so, grieving, soul-searching, feeling strong one day, the next day like I am falling to pieces... The holidays have been especially hard. I don't sleep much; I am riddled with various pains. I sometimes review the past to understand what has happened but find no resolution. Despite the ambiguity and heartache, I nevertheless "remember the future" and the precious promises of God. In my tears there is hope.
Is the Lord present in the midst of the messiness of my life? Is he teaching me through godly sorrow to more fully surrender to Him? I know Him to be patient and kind, merciful and gracious, despite my omnipresent shortcomings and smallness of faith. I seek His consolations as am covered with sadness like a shroud. When I get exhausted over myself, I pray silence; my heart is renewed as I know he always at my right hand.
"Blessed be the God and Father of our Lord Yeshua the Messiah, who is the Father of Mercies (אַב הָרַחֲמִים) and God of all Comfort (וֵאלֹהֵי כָּל נֶחָמָה), the One who comforts us in all our affliction, so that we may be able to comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God" (2 Cor. 1:3-4). Amen.
Thank you for your prayers and support as I continue to press on in ministry, trusting in God's healing love and grace, and eagerly awaiting the day we shall all see Him face to face. May that day come soon! Amen. - John
Faith without Fear...
He said unto me, "My grace is sufficient for thee (דַּי לְ חַסְדִּי), for my strength is made perfect in weakness." Therefore I will boast all the more gladly of my weaknesses, so that the power of Messiah may rest upon me... for when I am weak, then I am strong. - 2 Cor. 12:9-10
05.14.25 (Iyyar 16, 5785) The Spirit of the LORD speaks to the heart of faith: "Fear not, for I have redeemed you; I have called you by name, and you are mine" (Isa. 43:1). God has personally redeemed you, friend; he calls you by name, and you belong to Him. The Lord loves you with an everlasting love (אהבת עולם) and draws you close (Jer. 31:3). He will never leave nor forsake you, even if you might face waters that seem to overwhelm or fires that seem to devour (Isa. 43:2). The will of your Heavenly Father will never lead you to a place where his love will not there sustain you. Faith finds its place in God's heart.
Worry is a place of exile and pain. We are commanded, al tira, "fear not," because fear was behind the original sin in the garden, just as mistrust lies behind our own hiding and self-imposed exile from God... Since sin expresses a heart of fear (Rom. 14:23), the way of healing is to courageously turn back to God, despite our uncertainties. We can trust God's love for us because of the cross of Yeshua our Lord. If we haven't received God's love and acceptance, we are still enslaved to fear and abide in a state of exile. The love of God casts out our fear because it casts out all our sins (1 John 4:18).
It is written, "God has not given us the spirit of fear, but of power and of love, and of a "sound mind" (2 Tim. 1:7). Memorize that verse. The Greek word for "sound mind" means "safe" because of the power and grace of the Living God... If you sense fearful oppression within your heart, turn to the Lord and offer him focused praise. Lift up your soul to him and thank him for your trouble. This has the double benefit of confessing your trust in God's care, as well as vexing the enemy of your soul. Come boldly to the throne of grace to find your help (Heb. 4:16); cast all your anxiety on him, for he cares for you (1 Pet. 5:7).
The Name of the LORD (יהוה) means "Presence" and "Love" (Exod. 3:14; 34:6-7). Yeshua said, "I go to prepare a place for you," which means that his presence and love are waiting for you in whatever lies ahead (John 14:1-3; Rom. 8:35-39). To worry is to "practice the absence" of God instead of to practice His Presence... Trust the word of the Holy Spirit: "For I know the plans I have for you, declares the LORD, plans for healing peace and not for evil, to give you a future and a hope (Jer. 29:11).
Take comfort that your Heavenly Father sees when the sparrow falls; he arrays the flower in its hidden valley; and he calls each star by name. More importantly, the Lord sees you and understands your struggle with fear... Come to him with your needy heart and trust him to deliver you from the burdens of your soul (Matt. 11:28).
Hebrew Lesson
Isa. 43:1b reading (click):
Inner Transformation...
05.14.25 (Iyyar 16, 5785) The fact that God knows the number of hairs on your head is just to say that he knows you better than you know yourself... Your heavenly Father "sees in secret," and that also means that he can and will save you from whatever is hidden within you that still resists his love and touch... We have to trust in God's power to heal us, even when it seems that healing is not forthcoming, even when we still find ourselves divided, troubled, and anxious. We have to believe that God's help is always present. "Be strong, and let your heart take courage, all you who hope for the LORD."
God sees what He does within us, His "it-is-finished" work, the effect of His great salvation within our hearts, even if at this present hour this may be hidden from our eyes... There is appearance, and there is reality; and only God sees what is ultimately real. We have to trust in His promise to be transformed into the divine nature, even if today we find ourselves sinful, needy, and in disrepair... By God's grace we are what we are. So don't give up. We are saved by hope (ἐλπίδι ἐσώθημεν, Rom. 8:24), a hope for you today.
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Made Whole by Faith...
05.13.25 (Iyyar 15, 5785) It is written in our Scriptures: "A double-minded man is unstable in all his ways" (James 1:8). Many people may have acquaintance with the teachings of Yeshua but hesitate when it comes to making the decision to believe in him... They may show some interest in matters of faith; they may even read the Bible and occasionally pray, and yet they continue on as before, even growing old without resolving whether or not to embrace the Lord. Sadly many remain unresolved as long as they live...
It is not easy to trust God in the midst of affliction, temptation, and sorrow. It may be easy to "profess" faith, but it's quite another to truly live it. On the other hand, it's harder still to be skeptical, to withhold the decision to believe, and to live in the chaos of being "two-souled" (δίψυχος) - a life of contradiction and instability. Indeed the "double-minded" person is lost to himself, uncertain of who he really is, why he was created, where he is going, and whether he is ultimately to find peace at the end of his wandering. Such a life is never at rest, "ever learning but unable to come to the full knowledge of the truth." As Soren Kierkegaard once wrote: "There are two ways to be fooled. One is to believe what isn't true; the other is to refuse to believe what is true."
God is near; he is not far from each one of us. "Draw near to God and he will draw near to you; purify your hearts, you double-minded" (James 4:8). Amen. Take hope. "The LORD is near to all who call on Him, to all who call on Him in truth" (Psalm 145:18).
Hebrew Lesson
Psalm 145:18 Hebrew reading (click):
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Sanctifying God's Name...
05.13.25 (Iyyar 15, 5785) From our Torah this week (Emor) we read: "You shall not profane my holy Name, that I may be made sacred among the people of Israel" (Lev. 22:32), which the early sages said provides the basis for "kiddush HaShem" (קידוש השם), or the duty to always honor God, even if that might mean enduring martyrdom for your faith....
Jewish halakhah (law) furthermore says we are to think of kiddush hashem whenever we recite the Shema, and that our inmost intent should be self-sacrifice (mesirat nefesh), or the willingness to give up our lives to God in complete surrender. After all, if we are not willing to give up our lives for God, how can we be willing to genuinely live for him? The purpose or goal of our very existence is to know and love God, to be sanctified in truth, but if we value our carnal lives on earth as more important, we exist in a state of contradiction. Therefore people obsessed with their own physical safety, health, pleasure, happiness, well-being, etc., do not know the true meaning of life...
Our lives on this earth were not meant to be an end in themselves, but rather a means to the greater end of knowing and loving the Eternal God. Indeed, God's love is better than any sort of life this present world can afford. As Jim Elliot once said, "He is no fool who gives what he cannot keep to gain what he cannot lose."
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Sanctifying God's Name means that we regard our relationship to God to be an end in itself - our ultimate concern - and there is nothing higher that may challenge our duty before heaven. "Seek first the kingdom of God and his righteousness" (Matt. 6:33). Our mortal life in this fleeting world is a means to the end of reaching our eternal destiny (Psalm 16:11), and esteeming the means above the end is therefore idolatry (Rom. 1:25). This is called chillul HaShem (חילול השם), or profaning the Name of God...
Faith in the LORD may lead us into collision with the world and its spurious power structures, however "we ought to obey God rather than men" (Acts 5:29). Taking a stand for the truth of God will make you an outsider to the "crowd" and its endless idols and vanities. Indeed a person of genuine moral conviction may be labeled an "enemy of the state," may be persecuted as a "terrorist," and may even suffer martyrdom.
Shadrach, Meshach, and Abednego rightfully defied the king's decree to bow down before the "golden image," and confessed that they were willing to die rather than betray the truth of the LORD of Israel (see Dan 3). This is a prime example of kiddush HaShem, honoring the truth of God even at the risk of losing our lives. For many Jews, reciting the Shema is a solemn declaration that we esteem the truth of God above all things, that God alone is our ultimate good, and that we must be willing to surrender our lives rather than to deny the greatness and glory of His Name. Many tzaddikim have died with the Shema on their lips...
Kiddush HaShem may be understand both literally and metaphorically. Literally understood, kiddush HaShem (i.e., martyrdom) is a possibility, one of the severest tests that may be given to the soul, and the temptation is to shrink back from the threat of death by denying the faith... Metaphorically understood, kiddush HaShem is a necessity, an essential act of the will that decides to "take up the cross" and follow Yeshua, and the temptation is to minimize the truth, to compromise the faith, and thereby to slowly fade away...
In this connection Yeshua asks, "What will it profit a person if he gains the whole world and forfeits his soul?" (Mark 8:36). Indeed, finding your life, value, and "place" here is to exile yourself from the promise of heaven. As Yeshua said, "Whoever finds his life will lose it, and whoever loses his life for my sake will find it" (Matt. 10:39). What is required, in other words, is categorically everything, with nothing left over. As Dietrich Bonhoeffer reminds us: "Salvation is free, but discipleship will cost you your life."
We see an example of both chillul HaShem and kiddush HaShem in the life of the Apostle Peter. On the one hand, though he had boldly professed that he would be willing to die for Yeshua, he later denied that he knew his Savior (Luke 22:33-34). After doing teshuvah (i.e., repentance) however, Peter became wholehearted and fearless, and Christian tradition says he eventually died as a martyr under the tyranny of wicked Emperor Nero...
Likewise, in our effort to relate to people of different faith, we may be tempted to downplay the demands of the gospel or to minimize the full deity of Messiah. Sadly I've seen this happen among Gentiles so enamored with the Jewish roots of the faith that they begin to question, then to deny the central truth of our Messiah (the deeper law of mercy). We must not confuse the covenants of God, for this leads to double-mindedness which is regarded as "spiritual adultery" (see Rom. 7:1-4). It is chillul HaShem - the desecration of the Name of God - to turn away from the meaning and message of the cross of Messiah (Gal. 6:14; 1 Cor. 2:2). The price of being loyal to Messiah is mesirut nefesh (מְסִירוּת נֶפֶשׁ) -- surrendering your life by "taking up the cross." The cross is a scandal to religion and all other attempts to whitewash the truth about the human condition (Gal. 5:11).
In the Kaddish we read: "yitgadal ve'yitkadash shemei rabba," meaning "may God's great Name be magnified and sanctified." Amen, and may we honor and sanctify the presence of the LORD by turning to Him with all our heart, soul, and strength, knowing Him in all our ways. He is faithful and will help us sanctify His Name...
Hebrew Lesson
Deut. 6:4 reading with comments (5 min audio):
Transformed by Love...
05.12.25 (Iyyar 14, 5785) How do we change? How are we made new? Is it through self-effort? making resolutions? changing our diet or wardrobe? going into counselling? joining a "religion" and practicing its sacraments? Or do we change by the miracle of God's compassionate intervention in our lives? When Yeshua invites us to turn and come to Him, he wants us to awaken to something so valuable that we would be willing to give up everything in the world to take hold of it (Matt. 13:45-46). True spiritual transformation is not just about leaving your sin behind you (as good as that is), but is rather about discovering the glory of true and infinite life. It's about being the beloved...
God's love sees the hidden beauty, worth, and value of your life. "Again, the kingdom of heaven is like a merchant in search of fine pearls, who, on finding one pearl of great value, went and sold all that he had and bought it" (Matt. 13:45-46). You may be tempted to identify with the merchant and regard this parable as a challenge to give up everything to obtain the surpassing worth of the kingdom of heaven, but another way to understand it is to see God as the Merchant, the central character of the story.... Instead of you paying the great price for the pearl, turn the story around: God pays the price - and you are regarded as His choice pearl! You are a treasured possession, the "apple of God's eye..."
Hebrew Lesson
Psalm 17:15 Hebrew reading (click):
We are changed by the power of God's love, but this means that we must allow ourselves to be loved without attempting to earn it (Rom. 4). If we are willing to receive love only if we regard ourselves as worthy or deserving of it, then we will reinforce the illusion that love can be bought, explained, or owed to us based on our merit...
Have you discovered the glory and wonder of God's unconditional love, despite the many sins and the shame of your life? Do you know "in your gut" that his love means no longer having to defend or explain yourself? God's love enables you to quit hiding what you really are from Him; you can give up the pretense of being something you're not. When you turn to the Lord in the transparency of your brokenness, weakness, and neediness, you will find Him there, accepting you for who you really are...
That's the message of gospel, after all. The cross of Yeshua is the end of "self improvement" projects, and that includes the "end of the law" as the means of attempting to find our acceptance before God (Rom. 10:4). We come to know God's love and acceptance "apart from the law," that is, despite our repeated failures, pain, and loss of the false self. We are truly changed as we disclose more and more of what we really are to God, that is, when we come "out of the shadows" to be made visible and healed before His glorious Presence. Then we discover the "lightness" of being united to the risen Messiah and the "law of the Spirit of life in Yeshua (תּוֹרַת רוּחַ הַחַיִּים בְּיֵשׁוּעַ). May God work within us all such a miracle!
Perfection and Holiness...
05.12.25 (Iyyar 14, 5785) Our Torah portion this week (i.e., parashat Emor) begins by explaining special requirements for Israel's priests, and then goes on to list the yearly cycle of Sabbaths and the seasonal festivals. First of all the priests (kohanim) were required to be "perfect," without any physical defect or uncleanness that might render them unfit for service. Everything about the priests – their clothing, hair style, skin condition, and especially their adherence to the meticulous steps required to offer the daily sacrifice (לֶחֶם אֱלהָיו) - was to be "defect free," and any deviation might incur the penalty of death itself (see Lev. 10:2; Num. 4:15, 2 Sam. 6:6-7). On the other hand, what sometimes disqualified a priest were things beyond his control, for instance, a variety of physical disabilities such as blindness, having a limp or disfigured limb, and so on (see Lev. 21:16-21).
Thinking about these requirements raises some provocative questions concerning the meaning of "perfection" in our lives, and particularly how we, as a deeply flawed people, can possibly be "perfect." The question is radical and affects how we are to understand practical holiness or the idea of "sanctification": Are we to seek to be perfect people, and if so, how do we understand what this means? Is our spirituality bound up with perfectionism, with flawless performance, and with always being and doing what is right?
In the Sermon on the Mount Yeshua warned that our righteousness should exceed that of the religious leaders of his day (Matt. 5:20), and he went on to say: "be perfect, as your heavenly Father is perfect" (Matt. 5:48). Here we note that the Greek word translated "perfect" (τέλειος) may mean "mature" or "fully developed" more than morally flawless, though regarding moral and spiritual practice this distinction is not clear cut, especially if by "mature" we mean godly in character, as the context of Yeshua's statement clearly implies (see Matt. 5:1-48). The Hebrew word translated as "perfect" (תָּמִים) can also mean "complete," but it can connote being "wholehearted," "sound," or even healed (שָׁלֵם). So the question arises, does the word "perfect" mean "flawless" or "healed" -- or perhaps both?
Of course we understand that only God alone is truly perfect (Deut. 32:4; Psalm 18:30), completely good (Matt. 19:17), flawlessly righteous (Psalm 145:17), entirely holy (Isa. 6:3; Rev. 15:4), and peerlessly unique (Exod. 15:11; Jer. 10:6-7), but how can we relate to God's overmastering perfection in the midst of our daily flaws and chronic imperfections? How dare we approach "to offer the bread of God" (Lev. 21:17)?
Followers of the LORD are called to be a nation of priests, a "select people," set apart to serve God in holiness (Exod. 19:5-6; 1 Pet. 2:9; Lev. 11:45), but it is clear we are blemished, imperfect, blind, halt, needy, and unclean... This is common to the human condition: all of us, Jew or non-Jew alike, are broken, flawed, and in the midst of the inevitable flow of life that leads to death and decay (Rom. 3:23). We are sick with sin and unable to heal ourselves, and therefore we need a radical transformation - "deliverance from ourselves" – that must come through divine intervention and the miracle of spiritual rebirth (John 3:3,7).
Nevertheless in this world the paradox still remains: we are finite yet long for the undying, the infinite; we are in flux yet anchored in hope; we are a "new creation" yet still saddled with the old nature; we are made holy yet we live in the midst of the profane; we are purified yet still need cleansing; we are healed yet are still wounded; we are redeemed of God yet still need to turn to God in teshuvah; we die daily yet have eternal life. Our hearts are to be a divine sanctuary, yet we are powerless to make God appear in our midst...
Perfection haunts us; we often defile the ideal with the real. Our romantic visions fail us; all of us are strangers, wanderers, in lonely exile. And the question then becomes – how do we embrace the "already-not-yet," the process, the fleeting days with their poignant moments – within the context of real hope, a vision that heals and brings us real comfort? How do we make peace with our imperfections, our present darkness, and our hunger for deliverance? How do we envision healing in the midst of our brokenness?
Ironically those defects that disqualify us as priests can be transformed (by grace) into compassion for others, and this can enable us to reach out to God in the midst of our flawed existence... After all, the deepest role of the priest is to draw others near to God, but this requires empathy and awareness of the needs of others. Therefore God clothed himself with our frailty, our infirmities, and the brokenness of our sin in order to redeem us in Yeshua. As it is written, we have a high priest who is able to sympathize (συμπαθέω) with our weaknesses (Heb. 4:15). The priest of the New Covenant is a mediator through through poverty of spirit and mourning (Matt. 5:3-8). Just as Joshua the high priest was graciously given robes of righteousness in exchange for his filthy garments (Zech 3), so we are given an imputed righteousness that comes through trusting in "the One who justifies the ungodly" (Rom. 4:5). "For our sake God made Him (i.e., Yeshua) to be sin who knew no sin, so that in him we might become the righteousness of God" (2 Cor. 5:21). This is a righteousness that is "apart from the law, though the law and prophets testified of it; namely, the righteousness of God given through the faithfulness of Yeshua the Messiah" (Rom. 3:21-22). Our present groaning for the complete deliverance is a gift given by the Spirit of God crying out within our hearts (Rom. 8:22-23).
C.S. Lewis once remarked, "God doesn't love you because you are good, but He will make you good because He loves you." This goodness is the miraculous inner working of an imparted godliness, the divine gift of a new heart and spirit (Ezek. 36:26). Awaken to your eternal perfection in the world to come: "You shall be perfect even as your heavenly Father is perfect" can be read as a prophecy.
Do not give up, friends; do not succumb to despair. We must learn to endure ourselves and believe in the healing to come. "Do not lose heart. Though our outer self is wasting away, our inner self is being renewed day by day. For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison, as we look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal" (2 Cor. 4:16-18). And may God help us walk in perfect faith in His unfailing love (Phil. 3:14).
Hebrew Lesson
Ezekiel 36:26a reading (click):
Note: This topic was meant to provoke us to do some hard thinking and to raise some questions... Yeshua is our perfect "inner priest" who mediates God's love and holiness for us, of course. In Him alone we find peace with God and a place for perfection. Shalom.
Parashat Emor - פּרשׁת אמר
05.11.25 (Iyyar 13, 5785) Shalom chaverim. Our Torah portion for this week (parashat Emor) lists the eight main holidays revealed in the Jewish Scriptures. In the Torah, these "holidays" are called "appointed times" (i.e., mo'edim: מוֹעֲדִים), a word which comes from the Hebrew root meaning witness (עֵד). Other words formed from this root include edah (עֵדָה), a congregation, edut (עֵדוּת), a testimony, and so on. The related verb ya'ad (יָעַד) means to meet, assemble, or even to betroth. The significance of the holy days, then, is for the covenant people of the LORD to bear ongoing witness to God's love and faithfulness, as it is written in the Psalms, "All the paths of the Lord are compassion and truth to those keeping his covenant and his testimonies" (Psalm 25:10).
Hebrew Lesson
Psalm 25:10 reading (click):
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Metaphorically the "paths of the Lord" (i.e., orechot Adonai: ארחות יהוה) are likened to "ruts" or grooves created by the wheels of a caravan (i.e., orechah: ארְחָה) passing repeatedly over the same ground. These paths signify the Divine Presence journeying with God's children in this world. In temporal terms, we are able to discern the path by means of the divine calendar. God's love and faithfulness attend to His covenant (brit) and to the commemorations of the yearly "appointed times" that testify of God's faithful love. Keeping God's testimonies, then, means that we will be careful to observe the holidays in order to witness to God's truth...
The key verse in our reading focuses on the holidays of the calendar: "Speak to the people of Israel and say to them, 'These are the appointed times of the LORD (מוֹעֲדֵי יְהוָה) that you shall proclaim as holy convocations (מִקְרָאֵי קדֶשׁ); they are My appointed times'" (Lev. 23:2). Note that these hallowed times - the very first of which is the weekly Sabbath - are "of the LORD," and that means they should be regarded as appointments given by God Himself to help draw us closer to Him, to reveal His prophetic truth, and to remind ourselves of His great plan for our lives. God did not give us the Torah in vain, friends, neither does He speak out of two sides of his his mouth... Yeshua was the Voice of the LORD speaking the words of Torah to Israel at Sinai, and therefore every "jot and tittle" (קוֹצוֹ שֶׁל יוֹד) is indeed relevant to our lives as his followers (Matt. 5:18-19).
Picturing the Atonement...
05.09.25 (Iyyar 11, 5785) This week's Torah portion, Acharei Mot, includes instructions given to the priests of Israel to perform an elaborate sacrificial ritual that vividly illustrates the nature of "atonement" (i.e., forgiveness and cleansing from sin) and which, by extension, provides insight into the priestly work of Yeshua as the "Mediator of the New Covenant." In order to see this, I will first briefly review Leviticus chapter 16 and the ordinance of "Yom Kippur" (or what is often called the "Day of Atonement"), and then I will go on to indicate some connections all this has with the sacrificial ministry of Yeshua.
So let us begin with the first verse of chapter 16, where we read that the LORD spoke to Moses some time after Aaron's two sons died when they offered "strange fire" (אֵשׁ זָרָה) in the Holy of Holies (as recorded earlier in parashat Shemini: see Lev. 10:1-11). You may recall that immediately following their death, no explanation was given for God's fiery judgment other than Moses' statement that those who serve as priests must be "sanctified," and with that Aaron "kept silent" (Lev. 10:3). After the dedication of the Tabernacle, however, we are given reason for God's judgment when the LORD spoke to Aaron saying that it was forbidden to consume alcohol when serving at the Tabernacle upon pain of death (see Lev. 10:8-11). Alcohol impairs thinking and muddles the difference between what is holy and unholy, the clean and the unclean, and consequently obscures the intent of Torah. The LORD requires that those who draw near to him be sober-minded, earnest and reverent in their service (Eph. 5:15-19). So chapter 16 begins with God instructing Moses regarding the basic etiquette of the priests, particularly warning that they were not to casually intrude into the Holy of Holies, since this represents the Throne of God, the place where the Divine Presence is manifest in the cloud upon the cover of the Ark of the Covenant (Lev. 16:1-2).
The LORD then said that Aaron was permitted to come before the Throne of God, the Holy of Holies (קֹדֶשׁ הַקֳּדָשִׁים), only in the role of the High Priest (הַכֹּהֵן הַגָּדוֹל), and only by means of the sacrificial blood of a bullock (young bull) offered for sin and a ram (male sheep) offered for a whole burnt offering. Only by the merit of these sacrifices would the High Priest be able to enter before the Holy One (Lev. 16:3). Note that these sacrifices were for Aaron to be regarded as sinless in his service before the LORD.
After Aaron washed himself by immersing himself in a mikvah, he would put on four special garments sanctified for the momentous occasion (Lev. 16:4). Instead of the "golden vestments" of distinction (בִּגדֵי הזּהב), however, he wore "white vestments" made of linen (בִּגדֵי לבן). These included a plain linen tunic, breeches, belt, and turban. The pure white linen represents both the humility of the servant as well as his purity.
During the course of the Yom Kippur service, the High Priest would change his vestments no less than five different times! When he performed his "outer service" in the courtyard, he would wear the golden vestments, but when he performed "inner service" of the Mishkan, he would wear the linen vestments. Before every change of vestment he would wash his hands and feet at the kiyor (water basin in the courtyard) and then immerse himself in a mikvah.
Aaron next would take from the congregation two kids of the goats (שְׁנֵי־שְׂעִירֵי עִזִּים) for a sin offering, and one ram (וְאַיִל אֶחָד) for a burnt offering (to be used later). First, however, he would was required to offer his bullock to atone for his sins according to the laws of sacrifice (i.e., by laying both hands on the head of the animal, confessing his sins, and then slaughtering it and catching its blood in a basin, and so on). When he was finished with his sin offering, he would take the two goats and present them before the LORD at the entrance of the tent, and then draw lots (גּוֹרָלוֹת) - one lot "for the LORD," and one lot "for "Azazel" (i.e., עֲזָאזֵל, from עֵז, "kid" and אוּזָּל, to be sent away"). Note that the two goats had to be the identical in appearance, size and weight. Two tablets of gold, one inscribed with God's name (יהוה), and the other the name Azazel (עזאזל) were placed inside a wooden box and Aaron would draw one tablet (or goral) out and put it on the head of the goat to his right, and the other on the head of the goat to his left. Aaron then took the goat designated "for the Lord" to be prepared as a sin offering, and the goat designated to be sent away was set aside to be presented to the LORD before being released into the desert (Lev. 16:7-10).
After the selection of the two goats, Aaron would sacrifice his bullock as a sin offering for himself and his fellow priests. Then he would take a fire pan full of burning coals from the outer altar (i.e., the brazen altar) and a double handful of finely ground incense (i.e., ketoret: קטרת) that would be brought beyond the veil (i.e., parochet: פרכת) into the Holy of Holies, where he would place the incense on the burning coals in the fire pan so the smoke would cover the top of the Ark of the Covenant of the LORD (ארון ברית־יהוה) containing the Tablets. Then he would take some of the bullock's blood and, with his forefinger, sprinkle it once above the east side of the cover of the Ark (i.e., kapporet: כַּפֹּרֶת), and then seven more times toward (or upon) the cover itself. If he did this correctly, he would not die (Lev. 16:11-14).
Next Aaron would sacrifice the people's sin offering, the goat selected as "for the LORD" (ליהוה) and bring its blood into the Holy of Holies beyond the veil where he would sprinkle the blood in the exact same manner as the bullock's blood was sprinkled. The blood upon the cover of the ark represented the people's atonement for breaking the laws of God. Aaron would then return to the Holy Place (i.e., the partition of the Tabernacle where the Menorah, the Showbread Table, the Menorah, and the Altar of Incense were situated) and sprinkle the blood over these objects as well, with special attention given to the golden Altar of Incense (מזבח הזהב), where its corners were daubed with the sacrificial blood (Lev. 16:15-19).
After atoning for the Holy Place of the Tabernacle (i.e., hakodesh: הַקֹּדֶשׁ), Aaron would call for the live goat -- the one selected "for Azazel" -- to be brought to him. Aaron would then lay both hands on the head of the live goat and confess over him all the iniquities, transgressions, and sins of people, "transferring" them to the head of the goat. Once this confession (i.e., viduy: וִדוּי) was accomplished, the goat would be "sent away" (azal) by the hand of a designated man into the desert. "The goat shall bear upon him all the people's iniquities into a desolate land (i.e., eretz gezerah: אֶרֶץ גְּזֵרָה), where the designated man would release him" (Lev. 16:20-22). Note that the "designated man" refers to one selected to do this holy task even on this special Sabbath. In Hebrew this anonymous person is called "ish itti" (אִישׁ עִתִּי), or a "timeless man," because his service transcends the restrictions of the Sabbath. Also note that the term "desolate land," or eretz gezerah, can be understood as a land of "decree," indicating that the "goat for Azazel" is a divine decree that surpasses our understanding (like the decree of the Red Heifer). Upon the release of the live goat, Aaron would return to the Holy Place, remove the white linen vestments, and then immerse himself in a mikvah at a sanctified place. He would then put on his regular High Priest vestments and go outside to offer his own burnt offering and the people's burnt offering at the altar of the outer court, being careful to burn the fat of the sacrifices upon the altar (Lev. 16:21-25).
The atonement service was finished when the bodies of both the bullock given for Aaron's sin offering and the goat given for the people's sin offering were taken outside of the camp to be completely burned in the fire. Both the one who sent the goat away into the desert and the one who burned the bodies of the sin offerings were required to wash their clothes and immerse themselves in a mikvah before they could reenter the camp (Lev. 16:26-28).
The LORD then told Moses that that this series of rituals was to be performed every year as the "Day of Atonements" (plural, i.e., yom ha'kippurim: יוֹם כִּפֻּרִים), an ordinance to be performed on the tenth day of the seventh month on the calendar (i.e., Tishri 10). The people were required to "afflict their souls" (i.e., fast) and the appointed High Priest would perform the same rites - in the same prescribed order - that were given to Aaron. "And this shall be a statute forever (לְחֻקַּת עוֹלָם) for you, that atonement (i.e., kaphar: כָּפַר) may be made for the people of Israel once in the year because of all their sins" (Lev. 16:29-34). No work was to be done on this special sabbath of fasting, "because it is a Day of Atonements to make atonement for yourselves before the LORD your God" (see Lev. 23:27-28).
Note that Yom Kippur, or the Day of Atonement, is called an eternal decree, "chukkat olam," though we might better understand the word "olam" (עוֹלָם), translated as "eternal," to refer to the heavenly realm, that is, as a "decree of eternity," which suggests something deeper than the symbolic rituals performed at the Tabernacle (and later at the Temple). Indeed, Yom Kippur foreshadowed the great work of Yeshua, the Mediator of the New Covenant, wherein everlasting atonement was secured by means of his sacrifice given at the cross.
The author of the Book of Hebrews writes, "When the Messiah appeared as Kohen Gadol (high priest) of the good things to come, then, through the greater and more perfect Tabernacle which is not made with human hands (that is, not of this creation), he entered into the Kodesh ha'Kodashim (Holy of Holies) once and for all - not by means of the blood of goats and bullocks but by means of his own blood, thus securing for us eternal redemption" (Heb. 9:11-12). The Levitical system of worship was a "shadow" of a greater reality to come, since "it is impossible (ἀδύνατος) for the blood of bullocks and goats to take away (i.e., ἀφαιρέω, used to translate the Hebrew כָּרַת, to "cut off") sins" (Heb. 10:4; Psalm 40:6-8).
In light of the ministry of Yeshua as our great High Priest of the New Covenant, we understand the blood of the sin offering "to the LORD" to represent the blood of atonement that was shed upon the cross for our purification from sin, whereas the offering made "to Azazel" represents the additional aspect of removing of our sins far "outside the camp."
Just as both of the goats of the Yom Kippur ritual constituted a single offering made to God (i.e., Lev. 16:5 states "he [Aaron] shall take ... two male goats for a (singular) sin offering"), so the sacrifice of Yeshua represents two aspects of a single offering before God. The blood of the first goat was given "to the LORD" for atonement, but the exile of the second goat was given to banish sins from the Divine Presence. Likewise Yeshua served as both our atoning sacrifice before the Father and as our "scapegoat" who "carries away our sins" (Isa. 53:4, 5; Matt. 8:17; 1 Pet. 2:24). The "sent away goat" represents the separation from God that Yeshua experienced on our behalf as He bore the wrath of God in our place... Because of the Messiah's sacrifice, our sins are now put away "as far as the east is from the west" and are forever buried in the bottom of the sea, never to be remembered again (Psalm 103:12; Mic. 7:19; Isa. 38:17; Jer 31:34). Yeshua is both our Sin Offering whose blood cleanses us from sin as well as our "Scapegoat" who forever banishes our sins from God's holy Presence. Amen. יְהִי שֵׁם יְהוָה מְברָךְ - "Blessed be the Name of the Lord."
Let me close with a few additional remarks about the significance of Yom Kippur. First, God gives his directions, though we are responsible to heed his voice, as it says: "You shall guard my decrees and keep my ordinances, to walk in them, which, if a man does, he shall live by them" (Lev. 18:4-5). The atonement is (in a sense) a "divine-human" cooperative, since 1) the people were asked to acknowledge their iniquities, transgressions, and sins, that is, to confess their need for atonement, 2) to "afflict" themselves by demonstrating sorrow for their various wrongdoings; and 3) to provide the means by which the atonement rituals could take place (i.e., the physical sacrifices, the garments for the High Priest, the upkeep of the Tabernacle, and so on). On the other hand, everything comes from the hand of heaven, and therefore it may rightly be said that God alone makes atonement for us. "No man" was to be in Holy of Holies when the blood was offered upon the cover of the Ark of the Covenant (Lev. 16:17), which suggests that Aaron represented a divine Mediator before the LORD. The blood of the sacrifice therefore was offered by God and by means of God's own gift.
Within the inmost section of the "three-in-one" Tabernacle was the "three-in-one" Ark of the Covenant that held the two tablets of the Law of God, the covenant that defined the boundaries for rightly relating to Him, and it was upon its cover that the blood was offered to illustrate that only divinely ordained sacrificial blood would cleanse the people from their sins. As the blood was sprinkled upon the kapporet, the dark cloud surrounded the Ark, and the Divine Presence accepted the appointed sacrifice. This is a picture of the atonement secured by Yeshua upon the cross, as he offered up his life in intercession for us, surrounded by the dark cloud, and therein the blood of our Savior was given to cleanse us from sin.
It is important to note that the word in the ancient Greek translation of the Torah (called the Septuagint) that was selected to translate the Hebrew word kapporet (i.e., the cover of the Ark, sometimes called the "mercy seat") is hilasterion (ἱλαστήριον), often translated "propitiation." The New Testament picks up this usage where it says: "God put forward Yeshua as a propitiation (ἱλαστήριον) through faith in His blood" (Rom. 3:25). In other words, the sprinkling of Yeshua's blood - represented by His Passion upon the cross - was "presented" upon the Heavenly Kapporet, before the very Throne of God Himself. Yeshua here functions as the great High Priest after the order of Malki-Tzedek (i.e., Melchizedek) who provides everlasting forgiveness for our sins (Heb. 9:7-10:10). Because of His sacrifice, the parochet - the wall-like covering separating the Holy of Holies - was rent asunder and God's love was let loose upon the world! All those who are trusting in Yeshua as their atoning sacrifice before God (i.e., kapparah: כַּפָּרָה) are able to draw near to God full of confidence in his acceptance and love (Heb. 4:16; Rom. 5:2; Eph. 3:12).
The requirement that the High Priest would be sinless in his service, donned in humble attire that would be "left behind" after the sacrifice was complete, raised up from the waters in newness of life to provide an ascending offering on our behalf, all picture the high priestly work of Yeshua our Lord. That the body of sacrifice was taken outside of the camp and completely consumed as a whole burnt offering (עֹלָה) alludes to Yeshua's death "outside the camp" as well (Heb. 13:11-12). The ongoing "decree of heaven" to recall the Yom Kippur service speaks to our ongoing need to savor our atonement by trusting in God's provision for us. Yom Kippur both recalls our need for forgiveness and reveals God's compassion and grace as he provides the means by which we are eternally restored to him. Amen.
Well chaverim, I sincerely hope that this overview of the Yom Kippur service - and its connection with the ministry of Yeshua - will bless you in your understanding of the greatness of our God. Shabbat shalom!
Hebrew Lesson
Isaiah 43:25 reading (click):
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Battle Against the Lie...
05.09.25 (Iyyar 11, 5785) We are living in anxious times, friends. The world is drunk with its delusions and truth has fallen in the streets... Outrage and rank stupidity are dark motifs of our moribund and cowardly culture. The Apostle Paul wrote that the time before the "End of Days" would be "perilous" (χαλεπός) and full of unrelenting human depravity (2 Tim. 3:1-5). Yeshua warned that apostasy would abound and that the hearts of many would run cold as ice (Matt. 24:12). In light of the raging spiritual war going on all around us, the following needs to be emphatically restated: "The important thing is to not lose your mind..."
The mind is the "gateway" to your heart, and it is therefore essential to guard your thinking by immersing yourself in the truth... Fear is often the result of believing the lie that God is not in control or is unable/unwilling to help you... "Not losing your mind" therefore means being grounded in what is real, and it therefore means understanding your identity and provision as a child of God. "God has not given us the spirit of fear, but of power (גְּבוּרָה / δύναμις) and of love (ἀγάπη), and of a "sound mind" (σωφρονισμός), lit. a "delivered" mind, "healed" from fragmentation (2 Tim. 1:7). The Greek word "sound mind" (σωφρονισμός) comes from the verb sodzo (σῴζω), meaning "to save," from saos (σάος) "safe," in the sense of being under restraining influence of the Spirit of God... The closest Hebrew word might be musar (מוּסָר), moral "discipline."
Part of the task of "guarding your mind" is being able to discern between good and evil. "The fear of the LORD is to hate evil (יִרְאַת יְהוָה שְׂנאת רָע); I hate arrogant pride and the evil way and perverse utterances" (Prov. 8:13). As Amos cried out, "Hate what is wrong, love what is right." We are called to love the truth and abhor the lie. Tolerating sin in a world ripe for judgment is a tacit form of "collaboration" with the enemy... Indeed, the only thing regarded as intolerable in the devil's world is the objection that people have a supposed "liberty" to sin. But the LORD is clear on this point: "Those who call evil good and good evil are as good as dead, who turn darkness into light and light into darkness, who turn bitter into sweet and sweet into bitter. Those who think they are wise in their own sight are as good as dead, those who think they possess understanding" (Isa. 5:20-21).
Our Torah portion this week includes the statement, Lo ta'amod al dam re'ekha: "You must not stand idly by when your neighbor's life is at stake" (Lev. 19:16). The principle of lo ta'amod (לא תַעֲמד) means that we have a moral duty to speak the truth when others are victimized. "Standing idly by" can therefore mean refusing to come forward with the truth about a situation from fear of the consequences, but it can also mean excusing the sin of our culture and of our friends. "A truthful witness (עֵד אֱמֶת) rescues lives, but the one who breathes lies (יָפִחַ כְּזָבִים) brings deception" (Prov. 14:25). As it is written, "You shall not spread a false report. You shall not join hands with a wicked man to be a malicious witness (עֵד חָמָס)" (Exod. 23:1). It is the truth that sets people free to serve God, but this presupposes the ability to discern how we all become enslaved to deception. "You are to distinguish between the holy (i.e., ha-kadosh: הַקּדֶשׁ) and the common (i.e., ha-chol: הַחל), and between the unclean (i.e., ha-tamei: הַטָּמֵא) and the clean (i.e., ha-tahor: הַטָּהוֹר)" (Lev. 10:10, see also Ezek. 44:23). Just as God separated the light from the darkness (Gen. 1:4), so we are called to discern between (בֵּין) the realms of the holy and the profane, the sacred and the common, and the clean and the unclean. Indeed, the Torah states "God called the light Day, and the darkness he called night," thereby associating His Name with the light but not with the darkness (Gen. 1:5). "For you all are sons of the light and sons of the day. We are not of the night nor of the darkness" (1 Thess. 5:5). We are instructed therefore to wear the "armor of light" (Rom. 13:12) and to be equipped to wage spiritual warfare in God's Name (Eph. 6:11-18).
Yeshua testified before the godless rulers of this world: "For this reason I was born, and for this reason I came into the world - to testify to the truth. Everyone who belongs to the truth listens to my voice" (John 18:38). The people of God are the people of truth!
Hebrew Lesson
Lev. 19:16 reading (click for audio):
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We have a moral duty to (humbly) correct others or to confront them about their sins. We must warn others that they too will one day stand before God in judgment of their lives. The Hebrew word tokhechah (תּוֹכֵחָה) means "reproof" and is connected with love. We are to judge with righteousness, using a "good eye" (ayin tovah) and always extend the hand of merit (kaf zechut). As it is written, "Do not hate your brother in your heart, but rebuke your neighbor frankly, so that you won't carry sin because of him" (Lev. 19:17). One of the most unloving things you can do to another person is to wink at their sin or to disregard their calling before God... A good friend will hold your "feet to the fire" and help you stay honest with yourself... He or she will encourage you to "press on" to realize your true identity as God's child. As it is written in Proverbs: "One who rebukes a person shall in the end find more favor than the one who flatters with words" (Prov. 28:23). Tokhechot may be likened to a good Father's moral correction of a son that leads to life (Prov. 6:23). "My son, do not regard lightly the discipline (musar) of the Lord, nor be weary at his rebuke (tokhechot). For the Lord disciplines the one he loves, and chastises every son whom he receives" (Heb. 12:5-6; Prov. 3:11-12).
We have to be careful about all this, of course, and ask God for great wisdom whenever we seek to offer correction to others. For example, when Nathan the prophet went to King David to confront him about his sin with Bathsheba, he told David the story of the poor man who was robbed of the only lamb he had by a rich man. David was outraged and ordered the perpetrator to be put to death. Only after David had pronounced judgment on the offender did Nathan reveal his parable: Attah ha-ish! "You are that man!" (2 Sam. 12:7). As the Baal Shem Tov remarked, God proceeds similarly with anyone due to be punished for a transgression - by retelling the story of his or her sin in a slightly disguised form, as if it had been committed by someone else. When the person condemns the fictitious sinner, he therefore comes to terms with his own sinfulness and culpability... Therefore we are instructed to judge others with awareness of our own frailty and with kaf zechut - the benefit of doubt extended toward the other person. As Yeshua reminded us, "Do not judge by appearances," but "be'tzedek tishpot amitekha" (בְּצֶדֶק תִּשְׁפּט עֲמִיתֶךָ), in righteousness judge your neighbor (John 7:24, Lev. 19:14). We all have a proverbial "log" in our own eye whenever we attempt to remove the "speck" we see in someone else's (Luke 6:42)... Using an "indirect method" method of communication requires a good deal of wisdom, however, and in general it is a good to refrain from a direct form of rebuke, unless the other person truly understands that you value and care for them. Above all it must be remembered that it is the role of the Holy Spirit to convict the heart of sin (John 16:18).
Another aspect regarding this topic is confession... "Confess your sins to one another and pray for one another so that you may be healed" (James 5:16). "We are only as sick as the secrets we keep," and yet confiding in another by disclosing our sins and struggles makes us vulnerable. In order to be "corrected" by a friend, we have to trust that we will be accepted... And we have to be honest -- first with ourselves, and then with the trusted other. As Margary Williams wrote in the Velveteen Rabbit: "Generally, by the time you are Real, most of your hair has been loved off, and your eyes drop out and you get loose in the joints and very shabby. But these things don't matter at all, because once you are Real you can't be ugly, except to people who don't understand." It is in this context that correction can be lovingly offered, while there is a shared sense of brokenness and genuine love. Simply "rebuking" others rarely does any good...
Notice that the great commandment to love your neighbor "kamocha" (as yourself) is given in connection with forgiveness. Leviticus 19:18 reads, Lo tikom, v'lo titor (לא־תִקּם וְלא־תִטּר): "You must not take vengeance nor bear a grudge ... but you must love your neighbor as yourself. I am the LORD." As an aside, let rhetorically me ask why the oft-repeated phrase, "I am the LORD" appears after so many of the Torah's commandments (i.e., "You shall do x... I am the LORD")? The sages reply, to remind us that God sees everything and nothing is hidden from His eyes... God knows our heart, chaverim, and perfectly understands our inner intentions. Yeshua, the Word of the LORD, is "sharper than any double-edged sword, piercing even to the point of dividing soul from spirit, and joints from marrow; it is able to judge the desires and thoughts of the heart" (Heb. 4:12).
In light of the madness and depravity of this evil world, it is essential to remember that God is in complete control of all things. He works "all things together for good" to those who are trusting in Him. And "there is no fear in love" (אין פַּחַד בָּאַהֲבָה), especially since we know that ein od milvado (אֵין עוֹד מִלְבַדּו) -- there is no real power apart from the LORD (i.e., He is the only true Power in the universe, despite the menace and threats that mankind routinely inflict upon one another). Indeed, our King the Messiah Yeshua is called Elyon lemalkhei-aretz (עֶלְיוֹן לְמַלְכֵי־אָרֶץ) - the "Ruler of the princes of the earth" (Rev. 1:5) - and that means they ultimately will answer to Him. Despite the madness and schemes of this world, we know that the LORD God Almighty reigns, and therefore we need not be afraid of man or his devices. The call to holiness is a call to act counter culturally -- call upon the Name of the LORD and walk in faith, chaverim!
A Closing Thought: Ultimately the problem we have with "holiness" is that we are decidedly unholy people. This is similar to the idea that the Law is "holy, just, and good," but we are "sold into slavery to sin" (Rom. 7:12-14). But thank God for our Savior Yeshua, who graciously imparts holiness to us and sets us free from the vain attempt to please God through the principle of "self-effort" (1 Cor. 1:30; Titus 3:5; Rom. 8:1-2)! Because of Him, we do not work toward a place of victory, but rather from the place of His victory (1 Cor. 15:57)! Our LORD Yeshua -- the Killer of death; the Slayer of the Serpent; the final Victory of God's awesome love for us! יְהִי שֵׁם יְהוָה מְברָךְ - "Blessed be the Name of the Lord."
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Mystery of the Scapegoat...
05.09.25 (Iyyar 11, 5785) Our Torah portion for this week (Acharei-Kedoshim) focuses on the solemn occasion of Yom Kippur (the "Day of Atonement"), which (among other things) included the mysterious rite of the se'ir mishtale'ach - the "sent goat" (a term later translated into English as "scapegoat" by William Tyndale). During a special ceremony, Aaron selected two male goats over which lots were to be drawn. Both goats were to be unblemished, healthy, and as much alike as possible. On one lot was inscribed "for the LORD" (לַיהוָה) and on the other was inscribed "for Azazel" (לַעֲזָאזֵל). After the lot was selected, the goat designated "for the LORD" was to be slaughtered as sin offering for the people, whereas the other goat was marked with a red band around its horns and left at the gate of the Tabernacle courtyard. Later in the service, Aaron would confess the sins of the entire community of Israel over this goat, which would then be "sent to Azazel" in the desert (Lev. 16:5-10; 21-22). Notice that in some ways the ritual of the "two goats" of the Yom Kippur service was similar to the ritual of the "two birds" used for the cleansing of the leper we saw earlier in parashat Metzora, since in both cases the focus was on purification from uncleanness (tumah) secured through the mediation of a priest...
The sending away of the goat "to Azazel" is regarded as one of the central rites of the entire Yom Kippur service, though it has puzzled many of the traditional Jewish commentators. The sages ask how the idea of ritually "transferring" the sins of the people onto a goat can be reconciled with the Torah's clearly expressed commandments that each person has a moral duty to undergo teshuvah and take responsibility for his or her own actions... In light of this paradox the sages wonder why the Torah commands that on the holiest day of the year a "scapegoat" for sins should become the focal point...
While many scholars think "Azazel" comes from the verb azal (אָזַל), meaning to "go away" (i.e., to banish), the Jewish sages generally regarded the name as a reference to a geographical location of some kind, perhaps to a mountainous region with precipitous cliffs (Bavli Yoma 67b). According to Jewish tradition, the "designated man" assigned to run the goat away from the camp would go to this location to push the goat off a cliff to its death (Lev. 16:21-22). But notice that the idea of killing the goat is a Rabbinical fiction, since the Torah simply states that the goat should be "sent away" (וְשִׁלַּח) into the wilderness. After all, if the animal was meant to be killed as a sacrifice for sin, why wasn't it slaughtered at the Tabernacle, as was required for all other sin offerings? Moreover, it is clear that the goat was not intended to be a sacrifice offered to "Azazel" or some other angelic being, since the Torah repeatedly forbids such acts of idolatry (e.g., Lev. 17:7).
According to Maimonides, "Azazel" symbolically represented the "extreme" point of being "outside of the camp," and the goat's exile was intended to instill fear that the same fate awaited those who refused to repent. Other commentators have said that since some of the Israelites made offerings to demons (i.e., se'irim [שְׂעִירִם], the same word for "goats"), the rite of the "sent goat" was intended to destroy the idolatrous impulse of the people (Lev. 17:7). Still others have suggested that the two goats represented the struggle between Jacob and Esau, who were similar in appearance but had very different destinies. Jacob represented holy sacrifice (i.e., the goat "for the LORD" at Zion) whereas Esau represented exile (i.e., Mount Seir, the "mountain of goat"). The midrash states that the "sons of god" (בְּנֵי־הָאֱלהִים) who intermarried with human women (Gen. 6:1-2) were actually two angels - Aza and Azael - who originally asked God to allow them to enter human history to prove their loyalty. These two angels rebelled, however, and introduced gross perversions into the human family, and the "sent goat" was therefore offered to atone for the sins of gross sexual perversions and other horrendous evils. Most of the sages regard this midrash as an allegory intended to warn against sexual sin, and therefore the description of the Yom Kippur service is immediately followed by a list of forbidden sexual relationships (Lev. 18).
Finally, a few commentators have suggested that the ritual of the sent goat was a sort of "concession" made to the devil. They argue that the name "Azazel" refers to a name of a particular demon (perhaps even of the devil himself) that was associated with the wilderness regions (see Matt. 4:1). Instead of allowing illegitimate sacrifices made to the "goat demons" (Lev. 17:7), the ritual of "banishing the goat" acknowledged the power of spiritual darkness, and constituted a repudiation of "the force that rules desolate places, whose power is revealed in bloodshed, war, destruction, and under whose authority are the demons, the se'irim, the he-goats" (Nachmanides, Moreh Nevuchim). "Azazel" therefore represents the dread of sin and evil, which is regarded as essential to genuine teshuvah, and the "banishing of the goat" is symbolic of the need to resist the power of the devil... The ritual of the sent goat is therefore not intended to "appease the devil" but is meant to banish impurity and perversity from the community in order to avoid offending the LORD. After all, the goat was not sacrificed but rather sent away from the Presence of God...
The author of the Book of Hebrews writes, "When the Messiah appeared as Kohen Gadol (high priest) of the good things to come, then, through the greater and more perfect Tabernacle which is not made with human hands (that is, not of this creation), he entered into the Kodesh Kodashim (Holy of Holies) once and for all - not by means of the blood of goats and calves but by means of his own blood, thus securing for us eternal redemption" (Heb. 9:11-12). The Levitical system of worship was a shadow of a greater reality to come, since "it is impossible (ἀδύνατος) for the blood of bulls and goats to take away (i.e., ἀφαιρέω, used to translate the Hebrew כָּרַת, to "cut off") sins" (Heb. 10:4).
In light of the ministry of Yeshua as our great High Priest of the New Covenant, we understand the blood of the sin offering "to the LORD" to represent the blood of atonement that was shed upon the cross for our purification from sin, whereas the offering made "to Azazel" represents the additional aspect of removing of our sins far "outside the camp." Just as both of the goats of the Yom Kippur ritual constituted a single offering made to God (i.e., Lev. 16:5 states "he [Aaron] shall take ... two male goats for a (singular) sin offering"), so the sacrifice of Yeshua represents two aspects of a single offering before God. The blood of the first goat was given "to the LORD" for atonement, but the exile of the second goat was given to banish sins from the Divine Presence. Likewise Yeshua served as both our atoning sacrifice before the Father and as our "scapegoat" who "carries away our sins" (Isa. 53:4, 5; Matt. 8:17; 1 Pet. 2:24). The "sent away goat" represents the separation from God that Yeshua experienced on our behalf as He bore the wrath of God in our place... Because of the Messiah's sacrifice, our sins are now put away "as far as the east is from the west" and are forever buried in the bottom of the sea, never to be remembered again (Psalm 103:12; Mic. 7:19; Isa. 38:17; Jer 31:34). Yeshua is both our Sin Offering whose blood cleanses us from sin as well as our "Scapegoat" who forever banishes our sins from God's holy Presence. יְהִי שֵׁם יְהוָה מְברָךְ - "Blessed be the Name of the Lord."
Hebrew Lesson
Psalm 103:12 reading (click):
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Being the Beloved...
05.09.25 (Iyyar 11, 5785) Our Torah for this week, parashat Kedoshim, begins: "The LORD spoke to Moses, saying: 'Speak to all the congregation of the people of Israel and say to them: You shall be holy (קדשִׁים תִּהְיוּ), for I the LORD your God am holy'" (Lev. 19:1-2).
Because we are chosen to be God's people, his redeemed children, we should be holy, just as God is holy (see 1 Pet. 1:15-16). Holiness, however, is not a matter of what you do but who you truly are. You are someone beloved who has been rescued and taken up from the "depths of Egypt" to be united with God.
Holiness is something you receive within your heart; it is a gift of being "set apart" to be sacred and beloved by God. Genuine holiness (i.e., kedushah) is connected with love and grace. "Being holy" therefore means coming alive and looking away from that which deadens the spirit (Col. 3:1-4); it means accepting yourself as the Beloved of the LORD...
As I've said before, the word kedushah (קְדוּשָׁה) means sanctity or "set-apartness" (other Hebrew words that use this root include kadosh (holy), Kiddush (sanctifying the wine), Kaddish (sanctifying the Name), kiddushin (the ring ceremony at a marriage), and so on). Kadosh connotes the sphere of the sacred that is radically separate from all that is sinful and profane. As such, it is lofty and elevated (Isa. 57:15), beyond all comparison and utterly unique (Isa. 40:25), entirely righteous (Isa. 5:16), glorious and awesome (Psalm 99:3), full of light and power (Isa. 10:17), and is chosen and favored as God's own (Ezek. 22:26).
Hebrew Lesson
Song of Solomon 6:3 reading:
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Extraordinary Encounters...
The following is related to our Torah reading this week, parashat Acharei Mot-Kedoshim...
05.09.25 (Iyyar 11, 5785) We "sanctify" our hearts whenever we consciously focus on what is sacred, awesome, wonderful, and glorious about Reality, and in particular, on the Living God, oseh shamayim va'aretz (עשֵׂה שָׁמַיִם וָאָרֶץ), the Maker of Heaven and Earth, and the great salvation we have in Yeshua. In our Torah portion this week (i.e., Acharei Mot) we read: "You shall not do as they do (לא תַעֲשׂוּ) in the land of Egypt, where you lived, and you shall not do as they do in the land of Canaan, to which I am bringing you. You shall not walk in their statutes" (Lev. 18:3). In other words, we are not to follow the crowd, to appeal to the status quo, or to mimic the customs of the world because we are a visionary people who walk by faith in the Torah of the LORD (Psalm 119:1-3).
Being in a vital relationship with God means separating from the ordinary and mundane, leaving our "original homeland" behind us and crossing over to the realm of blessing. Abraham had to leave the land of his father before he could receive the promise; the Israelites had to trek far into the desert before they received the vision at Sinai, and we have to leave our old lives behind to partake of newness of life. There is a radical break from the past -- we are transformed, reborn, and made into new creations by the miracle of God (2 Cor. 5:17). "Being holy" therefore means coming alive and looking away from that which deadens our hearts (Col. 3:1-4). Behold, the LORD God of Israel makes all things new!
The call to be holy is radical and completely contrary to the world and its messages of conditional approval. Worldly culture flatters itself by making a pretense of true originality and genuine love. It imagines itself to be "cool," unconventional, creative, sophisticated, artistic, and so on, but in truth it is trite, uninspired, and cloyingly tragic. To be truly original means encountering God in your daily experience, struggling through the day in faith, disregarding the clamor and demands of popular culture and its idolatry (i.e., fads, fashions, trends, etc.). God calls his people to come alive, to be new, and to experience abundant life; we are to treasure the unseen, the possible, and to keep faith in the healing good that will overwhelm all darkness. Now that's radical; that's original; that's powerful.
Note the connection between worldliness and idolatry, since idolatry essentially involves trying to find your identity, your worth, your satisfaction, and your ultimate fulfillment in the realm of the transitory and the finite (i.e., the world) rather than in God.... We are (rightly) warned against the vices of "worldliness" and are admonished to abstain from popular culture and its spurious values, but note well that worldliness extends well beyond all this, since it concerns understanding the identity and nature of the person as a whole. The fruit of worldliness is the result of being rooted in this world rather than in God's kingdom. The various desires of the human heart - even the desire for "normal things" like personal happiness in this world - may be regarded as "worldly" if they are devoid of submission to God and His rule. Conversely, even Christian workers may be "worldly" if they base their identity in what they do rather than who they are in the Messiah...
We are "in" but not "of" the world; we are embedded within our culture to be salt and light, and that means we stay true to our vision and relationship with the LORD our God... We don't have to reinvent the wheel, however, since we learn from one another and especially from the testimony of our holy Scriptures, but nevertheless we must personally venture out and encounter God within our own hearts, trusting in his love for our everlasting healing. B'chol dor va'dor: in each generation an individual should look upon himself or herself as having been personally delivered from Egypt. To be efficacious, the message of the Passover Lamb must be personally received by the heart of faith.
Renew the affirmation of faith and know who you are: "If then you have been raised with Messiah, seek the things that are above (τὰ ἄνω ζητεῖτε), where the Messiah is seated at the right hand of God; focus your thoughts on the things above - not on things here on earth - for you have died, and your life has been hidden with Messiah in God. Then when the Messiah, who is your life, appears, you too will appear with him in glory" (Col. 3:1-4). Amen.
Hebrew Lesson:
Leviticus 20:7 reading (click for 2 min audio):
Stealing the Mind (גְּנֵבַת דַעַת)
05.09.25 (Iyyar 11, 5785) It is written in Torah portion Kedoshim: "You shall not put a stumbling block before the blind (לִפְנֵי עִוֵּר לא תִתֵּן מִכְשׁל); you shall fear God; I am the LORD" (Lev. 19:14). Just as no one can deny the validity of logic by means of argument, so no one can intelligibly deny that truth is necessary... Indeed, every person intuitively believes that truth exists, since otherwise he or she would not ask any questions or make any statements. In other words, we instinctively presuppose the value and reality of truth whenever we communicate, and we understand that there is an implied social contract to be honest and not to deceive others. Deceitful language puts a "stumbling block before the blind" when it is used to withhold important information from others. Politicians who make mutually exclusive promises to different groups of people are dishonest and cloak their true intentions. The same may be said about people who sell products or services using misleading claims.
Those who willfully misdirect others violate the ninth commandment not to bear false witness (Exod. 20:16; 23:1). Such deception is called "genevat da'at" (גְּנֵבַת דַעַת), or "stealing of the mind," since it defrauds another person's thinking. Misleading people is a violation, then, of both the commandment not to steal and the commandment not to bear false witness. The Torah warns us never to exploit other people's vulnerability or to take advantage of their good will and trust. Those who use false words and deceitful language to blind the eyes of the gullible will assuredly face judgment, as it is written: "No creature is hidden from God, but everything is naked and exposed to the eyes of him to whom we must render an account" (Heb. 4:13). Lying to others is desecration, profanity, and ultimately a form of violence. Those who cause others to stumble will tragically discover that truth will be a stumbling block to them. May God help us to fear Him and to be yashar – upright in our communication with others. Therefore may each of us proclaim: "I have chosen the way of truth; I have set your judgments before me" (Psalm 119:30; also 2 Tim. 2:19).
דֶּרֶךְ־אֱמוּנָה בָחָרְתִּי
מִשְׁפָּטֶיךָ שִׁוִּיתִי
de'·rekh · e·moo·nah · va·char'·tee
meesh·pa·te'·kha · sheev·vee'·tee
"I have chosen the way of truth;
I have set your judgments before me." (Psalm 119:30)
Every Soul's Battle...
"Truth is not something you can appropriate easily and quickly. You certainly cannot sleep or dream yourself to the truth. No, you must be tried, do battle, and suffer if you are to acquire the truth for yourself. It is a sheer illusion to think that in relation to the truth there is an abridgment, a short cut that dispenses with the necessity for struggling for it." - Kierkegaard
05.08.25 (Iyyar 10, 5785) The central problem we all have is the strife and unrest we encounter with God, the war within our hearts and souls whether we will truly believe. This secret strife underlies and pervades all other concerns, for it is intuitively sacred and it haunts us as we hurry through our distracted lives. What's wrong with your heart? "We have peace with God" yet there is still something unsettling within, a question, a secret fear that we are still outside, a failure, even a disappointment before love. We are "two-souled," double minded, and therefore unsure of who we are and why we exist.
Our ability to walk with God is given to us by God's Spirit. When Yeshua said, "Seek first the Kingdom of God and his righteousness," he added, "and all these things shall be added to you." What are "these things" except the daily cares that consume the soul? When we worry we are in effect accusing God of faithlessness; we suspect that what we do is more vital than what God has promised to do for us...
"Seek first" is the call to do battle within the secret place of our hearts before God. That is the brazen altar wherein we make sacrifice. It is the struggle of the will to make the decision, to let go in surrender to God's promise. The question is not about any particular issue but is the heart of the issue itself, whether you will trust and press forward or doubt and fall back into despair. The battle is fought in the secret place of the heart, behind the closed doors, where your Father sees in secret.
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Return of the Heart...
"Only the person who has had to face despair is really convinced that he needs mercy. Those who do not want mercy never seek it. It is better to find God on the threshold of despair than to risk our lives in a complacency that has never felt the need of forgiveness. A life that is without problems may literally be more hopeless than one that verges on despair." - Thomas Merton
05.08.25 (Iyyar 10, 5785) Part of the meaning of teshuvah (i.e., "repentance"), at least for some of us, is learning to trust and believe in love. This is a very deep turning of the heart. If you were emotionally abandoned as a child, for instance, you were deprived of the security, nurture, and basic human connection needed to genuinely partake in love. Instead of developing a sense of belonging and acceptance that your heart desperately needs, you inherited a sense of shame that taught that you were inherently unlovable and unworthy. Consequently, as you grew up, you may have found it difficult to trust or ask others for help; you might have turned inward, relying only on yourself, protecting yourself from further pain. You may have became lonely, filled with sadness, anger, and fear. Ironically and tragically, as you protected yourself from abandonment you made your heart hard and numb, and that led to the abandonment of yourself....
We have to be careful here, friends, not to destroy ourselves. As Soren Kierkegaard astutely wrote, "To despair over one's sins indicates that sin has become, or wants to be, internally consistent. It wants nothing to do with the good, does not want to be so weak as to listen occasionally to other talk. No, it insists on listening only to itself, on having dealings only with itself; it closes itself up within itself, indeed, locks itself inside one more enclosure, and protects itself against every attack or pursuit from the good by despairing over sin." As C.S. Lewis later said: "the doors of hell are locked on the inside." Frederick Buechner also likewise warned: "Despair has been called the unforgivable sin - not presumably because God refuses to forgive it, but because it despairs of the possibility of being forgiven."
There are providential miracles... Healing can come when we return again to ourselves - unconditionally accepting ourselves despite the pain of our past - and open our hearts to be loved. It was when he "came to himself" that the prodigal made the decision to go back to his father (Luke 15:17). Therefore the Spirit of God calls out to the bereft: "Return to your heart and know" (Deut. 4:29). This is possible only if we are willing to turn to God for the grace we need to be made whole. It is by turning to God (i.e., teshuvah) that we find ourselves to be beloved and made whole. Believing in God's love for us enables us to truly love ourselves, and from that connection, we can move out to love others as well.
O friend of broken hope, savor the phrase, "Know therefore today and return to your heart..." It the heart that is the place of connection with God... As Yeshua said, "Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me" (Rev. 3:20). Today may you find courage to "return to your heart" and receive again God's love for your soul... Amen.
Hebrew Lesson
Deut. 4:29 reading (click for audio):
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Blessed Inner Poverty...
05.07.25 (Iyyar 9, 5785) The word ashrei (אַשְׁרֵי) in Hebrew can mean "the happy ones," from the adjective osher (אוֹשֶׁר), "happy," and the root word ashar (אָשַׁר) meaning to "go straight" or to walk uprightly (i.e., yashar: יָשָׁר). Ashrei can also mean "enriched," favored, or "blessed." Enriched is the man (אַשְׁרֵי־הָאִישׁ) who ... delights in the Torah..." (Psalm 1:1-2). The sages note that ashar is formed from aleph (א), representing the One true God, and sar (שַׂר), meaning ruler, which suggests that when the LORD is the Ruler of your life, you will be enriched and find genuine happiness. Indeed, the word ashrei is embedded in both the first and last words of the Torah scroll itself (i.e., bereshit (בְּרֵאשִׁית) and Yisrael (יִשְׂרָאֵל)), which hints that we are made happy when we submit to God's will (i.e., his Torah) for our lives...
The Torah of the LORD is most clearly manifested in Yeshua, the Living Torah and Messiah of God, the Wisdom of God: "And he opened his mouth and taught them, saying: 'Blessed are the poor in spirit, for theirs is the kingdom of heaven'" (Matt. 5:2-3). Paradoxically we are profoundly enriched by understanding our great inner poverty and our ongoing need for divine intervention... Only when we come to the end of ourselves, when we realize our powerlessness and radical insufficiency, can we come to know Yeshua as moshia (מוֹשִׁיעַ), as our Savior. And this is an ongoing state of dependency: we walk "with a limp" as did Israel. Therefore Paul said, ὅταν γὰρ ἀσθενῶ, τότε δυνατός εἰμι: "for when I am weak, then I am strong." You are made rich indeed when you encounter your spiritual bankruptcy, brokenness, and must entirely depend on God for your daily miracle...
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Spirituality often enough involves a sense of irremediable brokenness, a feeling that you are not whole, that you are a mess, and that your need for God's healing is constant and relentless... Contrary to the ideals of proud humanism, spirituality is a state of "blessed neediness," of being "poor in spirit," that aches with inner desperation for God's power of healing. Those who humbly cry out to the LORD understand their great need for deliverance, "Woe is me, for I am ruined..." (Isa. 6:5). As Yeshua said, "Everyone who exalts himself will be humbled, but the one who humbles himself will be exalted" (Luke 18:14).
Our Lord Yeshua testified: "The Son of Man came to seek and to save the lost" (Luke 19:10), and therefore He is found in the midst of the leper colonies of the hurting, the forgotten, and the rejected. As the "Man of Sorrows" (i.e., ish makhovot: אִישׁ מַכְאבוֹת) he understands the language of our pain (Isa. 53:3).
Faith and Offence...
05.06.25 (Iyyar 8, 5785) Some people attempt to share the gospel message by making a "sales pitch" for Jesus... The temptation in evangelism is to make the message seem as attractive as possible and to minimize the difficulties involved in making a genuine decision to walk with the Messiah. Often the appeal is made along the lines of the ego's self-interest. Jesus is put forth as a solution to life's problems, a panacea for the worries of life, a blessing for your love life, etc. "Believe in Jesus -- because it works for you! You'll be amazed by the results! God will bless you and you'll find happiness and contentment at last!"
Unless we are careful, using an approach like this can make a subtle appeal to the flesh, to the all-too-human desire for personal satisfaction, happiness, and even pride. But Yeshua never made a "cheap sale" of His message and mission. He never appealed to the flesh as a reason for following him. On the contrary, he repeatedly stated the cost of discipleship and warned of being hated for his sake. "For the gate is narrow and the way is hard (i.e., τεθλιμμένη, "oppressive") that leads to life, and those who find it are few" (Matt. 7:14). Indeed, Yeshua often intentionally offended people when they encountered him. Far from making it easy to believe, Yeshua regularly put up stumbling blocks when people approached him. He never was a "people pleaser" and he never apologized for speaking the truth, just as he never sought the crowd's approval nor sought a "market" for his mission. Even less did Yeshua seek the approval of the status quo, that is, the religious establishment of the Jews or the political establishment of Rome.
In short, Yeshua's life was scandalous to human beings and their various conceits. Encounters with him were always "tests" that evoked one of two responses: offense or faith. For example, Yeshua scandalized his family (Matt. 12:48), his community (Matt. 13:54-57, John 6:42), the gawking crowd (John 6:26-30), various religious seekers (Mark 10:17-22), the religious establishment (Matt. 15:12), the political establishment (Luke 13:32), and even his own followers (John 6:61). His question is always, "Who do you say that I am?" People either were offended at him or accepted him, but Yeshua made it impossible for them to be indifferent about who he was.
For instance, when a delegation of scribes and Pharisees came up from Jerusalem to meet with him, they immediately asked Yeshua why his followers did not adhere to the "tradition of the elders" by not washing their hands before they ate bread (Matt. 15:2). Yeshua turned the tables on his critics by asking them why the elders transgress the commandment of God by adhering to tradition. God commanded kibbud av ve'em, "Honor father and mother," but the sages decreed that a gift given to the Temple would preempt this obligation, even if the parents were in great need. Yeshua rejected their reasoning as sacrilege and went on to lambast them as hypocrites who put on a show of religion (Matt. 15:8-9). Yeshua then called the crowd over to contradict a prevailing religious dogma of the day: "It's not what goes into your mouth that defiles you, but rather what comes out." After this, the disciples approached Yeshua and said, "Did you know that the Pharisees were offended (i.e., scandalized) when they heard you say this?" Yeshua answered, "Every plant that my heavenly Father has not planted shall be uprooted. Let them alone: they are blind leaders of the blind, and if the blind lead the blind, both shall fall into the ditch" (Matt. 15:13-14). When the religious gatekeepers encountered Yeshua, they were offended because they did not believe. They tripped over the "Stone of Stumbling" (אֶבֶן נֶגֶף) when they encountered the "Rock of Hindrance" (Isa. 8:14, Matt. 21:44, 1 Pet. 2:8). As Yeshua later stated, "whoever falls on this stone will be broken to pieces, but on whomsoever it falls will be ground to powder" (Matt. 21:44).
The encounter with the Pharisees contrasts with the following one, in which a Canaanite woman begged Yeshua to heal her daughter (Matt. 15:21-28). Unlike the Pharisees, this woman came recognizing the identity and authority of Yeshua as the "Lord, Son of David," and believed in His power as healer and deliverer. Despite her repeated appeals, however, Yeshua "did not answer her a word," and finally his exasperated disciples begged him to send her away (Matt. 15:23). The woman finally drew close to Yeshua and prostrated herself before him, saying, "Lord, help me." Yeshua finally answered her directly by saying, "It is not right to take the children's bread and throw it to the dogs." Here is another case of possible offense. When she agreed with his words and chose not to be personally offended, however, Yeshua praised her faith and healed her daughter as she requested.
The underlying issue in these two narratives is not about personal hygiene or defilement, nor even of Yeshua's mission to the house of Israel as opposed to the Gentiles, but rather offense verses faith. As David McCraken wrote, "The opposite of offense is faith, but the only way to faith is through offense" (The Scandal of the Gospels, 19). The "clean" and pious Pharisees lacked faith, whereas the "unclean" Gentile dog showed great faith. As Yeshua reassured John the Baptist: אַשְׁרֵי הָאִישׁ אֲשֶׁר לא־יִכָּשֵׁל בִּי / "Blessed are those who take no offense at me" (Matt. 11:6).
Contrary to modern church growth theorists, Yeshua often deliberately delivered his message in the most offensive way possible. For instance, when Yeshua came to his home town of Nazareth and attended a synagogue service, he was called to recite the Haftarah from Isaiah (Isa. 61:1-2). After the reading, he sat down and said, "Today this Scripture has been fulfilled in your hearing" (Luke 4:16-21). The people were shocked, scandalized, and offended at such audacity, and asked, "Is this not Joseph's son?" (cp. Matt. 13:55-57). Yeshua then warned them to look beyond their natural expectations (i.e., offense) in order to see the truth: "No prophet is accepted in his own hometown." Instead of appealing to the people to consider his claims, however, Yeshua further scandalized their sense of ethnic pride by offering his commentary on the Haftarah reading. First he reminded the congregants that in the time of Elijah the prophet, many widows of Israel suffered during the famine, but God only sent the prophet to a Gentile woman of Sidon (1 Kings 17:9-24). He then continued this theme by reminding them that though there were many lepers in Israel during the time of Elisha the prophet, none of them were cleansed except the Na'aman the Syrian (2 Kings 5:1-16). When the synagogue members heard these words, they were enraged. Their ethnic pride was offended and their sense of identity as God's favored people was threatened. Who is this man to say such things to us? So intense was their outrage that the congregation rose up to murder Yeshua by throwing him over a cliff (a prophetic picture of the scapegoat of the Yom Kippur ritual). Yeshua, however, miraculously "passed through the midst of them" and made his way back to Capernaum (Luke 4:28-31).
Other scandals surrounding the identity and authority of Yeshua are given in the New Testament, such as his claim to be "Lord of the Sabbath," to be able to forgive other people's sins, to be the Voice of YHVH concerning the intent of the Ten Commandments, to be the Judge of the world, to be honored as God, the Savior of the world, the Redeemer of Israel, the Holy One of God, the Good Shepherd, the Way and the Truth and the Life, the First and the Last, the true Light, the Great I AM, the LORD of Glory, and on and on.... In every case of disclosure, the possibility of offense or faith is given.
Undoubtedly the greatest offense of all, however, concerned Yeshua's claim to be none other than YHVH in the flesh. In John's Gospel, following the story of how Yeshua forgave the woman taken in adultery, he announced, "I am the Light of the world; whoever follows me will not walk in darkness, but will have the light of life" (John 8:12). The Pharisees objected that his testimony was invalid since it was based solely on his own authority. When Yeshua appealed to the testimony of his Father, the Pharisees hinted to the crowd that Yeshua might be a bastard (John 8:19). Yeshua was unfazed by their slander and simply stated that they "did not know his Father." He then went on to say, "I am going away, and you will seek me, and you will die in your sin. Where I am going, you cannot come.. Unless you believe that I am, you will die in your sins" (John 8:21-24). Finally, the all-important question is addressed to him: "Who are you?" (this question is in direct response to Yeshua's earlier question, "Who do you say that I am?" (Mark 8:29)). In reply Yeshua said, "Just what I have been telling you from the beginning..." While he was speaking, many believed in Him, and Yeshua then said to them, "If you remain in my word, you are my disciples indeed, and you will know the truth, and the truth will set you free" (John 8:31-32). When these new "believers" objected that they were never in bondage to anyone, Yeshua told them they were slaves to the power of sin and therefore children of the devil, separated from God (John 8:33-47). Yeshua's words again caused offense, and the people began to say he was crazy, a "Samaritan," and possessed by a demon. Yeshua said on the contrary, he honored God, but they were dishonoring him, and that was certainly characteristic of the devil. He continued to preach, "Truly, truly, I say to you, if anyone keeps my word, he will never see death" (John 8:51). This apparently was the last straw, the final offense regarding Yeshua's identity. "Who do you think you are? Abraham died as did the prophets. Who do you make yourself out to be?" Yeshua continued, "Your father Abraham rejoiced that he would see my day. He saw it and was glad." Then the Jews said to Him, "You are not yet fifty years old, and have You seen Abraham?" Yeshua said to them, "Most assuredly, I say to you, before Abraham was, I AM" (John 8:58). When they heard this, the outraged crowd began gathering rocks to stone Yeshua for blasphemy. They understood that Yeshua was claiming to be none other than YHVH in the flesh - a scandal and an outrage to both religious sentiment and to human reason. As Kierkegaard said, this is the "Absolute Paradox," the point at which offense and faith entirely collide. Behold the man! Here was none other than God Himself standing among them clothed in flesh and blood....
The eternal, essential Truth has entered into time; the Infinite Source of life has been joined to the finite, the necessary has been joined with the contingent. "The absurd is that the eternal truth has come into existence in time, that God has come into existence, has been born, has grown up, has come into existence exactly as an individual human being, indistinguishable from any other human being." To the natural mind, the mind that seeks "objective truth" and rational comprehension, this is an impossible offense as well.
Yeshua regularly offended those whom He encountered, including his own followers. When he said that he was the bread of life, and that this "bread" was his flesh given for the life of the world, his followers asked, "How can this man give us his flesh to eat?" Yeshua then amped up his rhetoric by saying, "Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you" (John 6:51-59). When his disciples later complained that this teaching was "difficult" (e.g., kosher law forbade the drinking of blood), Yeshua directly asked them, "Does this offend (scandalize) you? It is the Spirit that gives life to His words; human reasoning will not help (John 6:63). Here again the "test" evoked one of two responses: offense or faith. The measure of the offense corresponded with the measure of their faith. The greater the offense, the less faith, and conversely. His question is always, "Who do you say that I am?" Some of his followers could not answer this question and therefore "turned back and no longer walked with him" (John 6:66). Finding offense at the teaching of Yeshua always provides an opportunity for us to discover where we need to exercise faith. If we find ourselves resisting or rationalizing some of the words of our Lord, we are presented with a decision point in our walk with Him.... So where is it with you? Personal suffering? Selling everything you have to follow Him? Taking up the cross and being willing to die for Him? Loving your enemies? Plucking out your eye if it causes you to sin? Nothing less than complete trust is the goal, of course, though often we must wrestle through to the place of surrender in our hearts. Where are you inwardly resisting the message of Yeshua in your life?
Many "postmodern evangelical" churches focus on entertainment, on getting "results," and being "seeker sensitive" in the attempt to "spread the gospel" message. This so-called "gospel" focuses on meeting people's practical needs rather than heeding the message of the Kingdom of Heaven and salvation. The way of Yeshua, however, is anything but pragmatic. His focus entirely turns us around. To be great you must be a slave; to live you must first die to yourself; theology is far more important than mere humanism; you must love your enemies and pray for those who abuse you; you must count the cost before becoming a disciple; you must give up everything in order to follow Him; you must be willing to suffer and even die for the sake of His truth. Indeed, Yeshua taught us that our duty to love God is simply nonnegotiable. After all, though He was offered all the kingdoms of the world with all their "glory" in exchange for merely a "compromise" in His theology, Yeshua adamantly refused (Matt. 4:8-10; Deut. 6:13; 10:20). Yeshua's rebuke of the devil is a rebuke to all idolatrous pragmatists who likewise reason that the end justifies the means.
Indeed, the devil is the ultimate pragmatist, appealing to people to abandon the idea of unchanging truth for the sake of expediency (i.e., "consensus," "tolerance," "ecumenicism," "church growth," "results," "tithes," and so on). Satan is the ultimate liar, the ultimate propagandist, and the ultimate con artist. He is a master at seducing and enslaving people. Yeshua, on the other hand, brings OFFENSE. There is NO GOSPEL MESSAGE apart from offense - first, the offense of the ego's deflation (i.e., being convicted as a law breaker deserving of Hell), and second, the offense of the Cross (i.e., that no human merit can effect the salvation given through Yeshua ALONE). The offense of the gospel is the proclamation that there is no other way to heaven than through the Cross of Yeshua, and there is no other Name than the Name of Yeshua for the salvation of human beings (John 14:6; Acts 4:12; 1 Cor. 1:23; 1 John 2:23). Pragmatists offer up an "inoffensive" gospel that appeals to the "felt needs" of seekers (i.e., pagans). Although good works are commendable, there is no offense in promoting social justice in the world today, just as there no offense in seeking to alleviate the suffering of the world's poor and downtrodden. However there is considerable offense by proclaiming that Yeshua is the ONLY way of salvation, and by stating that His sacrifice upon the cross (alone) is what makes us right with God. That kind of talk will be regarded as closed minded, intolerant, and even as hateful to people who attempt to justify themselves apart from God. The pragmatist is willing to overlook the offense of the gospel for the sake of "unity" that brings the people of the world together. Ecumenicism is therefore the holy grail of the organized church. However, there is NO model for this approach given in Scripture, and especially not in the teaching and ministry of Yeshua our Messiah...
Pragmatists within the organized "church" regard big numbers, big events, big money, "big deals" to be the measure of the success of the Gospel. Nonsense. There is more power in the lowly faithfulness of one surrendered soul working in the vineyard than in a throng of 10,000 Christian dabblers. Drawing a crowd never resulted in large-scale conversions in Yeshua's ministry. On the contrary, Yeshua called individuals to take up the Cross and follow Him. He knew the nature of the crowd, the mob, the power of "groupthink" (John 2:23-25). The fickle crowd that once hailed Him as King of Israel later chanted "crucify him! crucify him!" Indeed, Yeshua understood the nature of the crowd....
Pragmatism and the theology of Yeshua are POLES APART on the continuum of truth. Church leaders who seek to grow the church by pragmatic means are in serious error, since they want to justify sinful means (i.e., manipulation, deception) to promote what they believe to be a greater good (i.e., the perpetuation of "Christian" culture, the growth of the institutionalized church, etc.). However, we know that the LORD God of Israel does not promote or endorse sin, regardless of any supposed benefit given to the world at large. The end never justifies the means. God is not a pragmatist, and there are no "noble lies" for sake of the Kingdom of Heaven. The failure to communicate the truth about the cost of discipleship can lead to disillusionment and despair among those who are seeking the truth. If we do not ground people in true Gospel message, they will become scandalized when they face inevitable difficulties or encounter suffering in their lives (Mark 4:16-17).
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Postscript...
It ought to be mentioned that though Yeshua was indeed a "Stone of stumbling" and "Rock of Offense," we are commanded to avoid needlessly offending others (Rom. 12:18; 1 Cor. 10:32; 2 Cor. 6:3). "Follow peace with all men and holiness" (Heb. 12:14). However, in some cases standing up for our Lord will cause others to be offended. Those who live godly lives will suffer persecution (2 Tim. 3:12). When we share the message of salvation, for example, the conscience of others may incite them to anger. We do not need to apologize on behalf of the truth, though of course we must also be careful to speak the truth in humility and genuine love (Eph. 4:15).
Podcast...
A Living Faith...
05.06.25 (Iyyar 8, 5785) Shalom chaverim yikarim. We read in our Torah this week (Kedoshim): "You shall keep my decrees and my judgments, the pursuit of which man shall live: I am the LORD" (Lev. 18:5). The Kotzker Rebbe advised reading this verse as "You shall keep my decrees and judgments to bring life into them," meaning that we should bring all our heart, soul, and strength into the teaching of Torah. The commandments nourish the soul as food does the body. Just as we seek to season our food to make it flavorful, so we seek to observe the truth with conviction and joy.
"All things that are exposed are made manifest by the light, for whatever makes manifest is light. Therefore He says: "Awake, you who sleep, arise from the dead, and Messiah will give you light. Therefore be very careful how you live – not as unwise but as wise, but redeem the time, because the days are evil." (Eph. 5:13-16)
Amen. "May the beauty of the LORD our God be upon us: and establish the work of our hands upon us; yea, establish the work of our hands" (Psalm 90:17).
Hebrew Lesson
Psalm 90:17 reading (click):
The Goal of Holiness....
05.06.25 (Iyyar 8, 5785) In our Torah portion for this week (Kedoshim) we read: "Speak to all the congregation of the people of Israel and say to them, 'Be holy as I the LORD your God am holy'" (Lev. 19:2). This doesn't mean wrapping ourselves up in some protective cloak of religious rituals as much as it means accepting our own atonement: reconciling who we are with our past, finding healing and love, and walking in genuine hope...
Holiness isn't as much "separation" from the profane as it is "consecration" to the sacred, and in that sense it is a kind of teshuvah, a turning of the heart back to reality.... Negatively put, "being holy" is turning away from fear, despair, and anger; positively put, it is embracing the worth and value of life, respecting the Divine Presence, and walking in the radiance of God's love. Amen, let is be so. Hashivenu Adonai....
Hebrew Lesson:
Lam. 5:21 reading (click):
Loving the Stranger...
05.05.25 (Iyyar 7, 5785) From our Torah portion this week (Acharei-Kedoshim) we read: "The stranger who dwells among you shall be to you as one born among you, and you shall love him as yourself; for you were strangers in the land of Egypt: I am the LORD your God" (Lev. 19:34). But how is it possible to love someone who is a "stranger" apart from empathy for someone who is lost? The unspoken assumption here is that since we know how it feels to be an outcast, oppressed and without a sense of belonging or home, so we ought sympathize with others who feel that way too.
When we acknowledge the suffering of others we also acknowledge our own. We let go of the weapons of blame and retribution when we give voice to the "stranger" within ourselves, when we realize that others share in our suffering: "Do not oppress a sojourner, for you know the soul of a stranger (וְאַתֶּם יְדַעְתֶּם אֶת־נֶפֶשׁ הַגֵּר), for you were strangers..." (Exod. 23:9). The Hebrew verb used here (i.e., yada, to know), implies intimacy, personal and direct understanding. You "know the soul" of the stranger by reliving their place, and by using the "good eye" to see how they share common our pain, joy, hope, and so on.
Being sensitive to the heartache of others helps us find our own healing: We are brought out of our "inner Egypt" into freedom and wholeness. Remembering what it was like to be a stranger helps us extend compassion to ourselves, and that brings healing to our hearts.
The mitzvah to love the stranger applies not only to someone whom we regard as an "outsider," but even more radically to the "stranger within ourselves," that is, to those aspects of ourselves we censor, deny, or reject...
Like the prodigal son, we have to "come to ourselves" to return home (Luke 15:17) - believing that we are somehow redeemable - yet we will be unable to know how we are unconditionally loved until we venture complete disclosure. That is the great risk of trusting in God's love for your soul: You must accept that you are accepted despite your own unacceptability... Those parts of ourselves that we "hide" need to be brought to the light, atoned for, healed, and reconciled. If we don't love and accept ourselves, then how can we hope to love and accept others?
Hebrew Lesson
Deut. 10:19 reading (click):
Loving our Neighbor...
05.05.25 (Iyyar 7, 5785) Our Torah portion this week, Acharei Mot, contains the verse, "You shall love your neighbor as yourself; I am the LORD" (Lev. 19:18), which is generally regarded as the most fundamental commandment of Torah. The Talmud recounts that when challenged by a pagan to teach the meaning of the Scriptures "while standing on one foot," Hillel said, "What is hateful to you, do not do to your neighbor: that is the whole Torah and the rest is commentary; go and learn it." Hillel summed up the Torah as "doing no harm" toward others (i.e., the "Silver Rule"), which agrees with the Apostle Paul's statement, "Love does no wrong to a neighbor; therefore love is the fulfillment (πλήρωμα) of the law" (Rom. 13:10). Of course Yeshua earlier taught His followers, "whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets" (Matt. 7:12; 22:36-40).
Some of the mystics have said that when two people love one another, the Holy One reigns between them, as alluded to by the Hebrew word for "love" (i.e., ahavah: אהבה), the gematria of which is thirteen (1+5+2+5=13), but when shared with another it is multiplied: 13 x 2 = 26, which is the same value for the Sacred Name (יהוה), i.e., (10+5+6+5=26). In other words, when we love, esteem, and respect one another, the LORD's presence is multiplied and revealed among us (1 John 4:7-8). "Where two or three gather in my Name..."
Hebrew Lesson
Leviticus 19:18b reading (click):
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In this connection, it is interesting to note that the gematria for the Hebrew commandment, "You shall love your neighbor as yourself" (i.e., וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹך) equals 820, the same value as the word yekidash'ti (וְקִדַּשְׁתִּי), "And I [the LORD] will sanctify" (Exod. 29:44). When God commands us to "love your neighbor as yourself," he graciously includes the addendum: "I am the LORD," which the sages say recalls the revelation of the Name YHVH (יהוה), and that therefore is understood to mean, "I will help you to do this," or (in this case) "I will sanctify you through your acts of lovingkindness."
Of course followers of Yeshua have the ongoing obligation to love and care for one another (see John 13:34, 15:12,17, Rom. 13:8; 1 Thess. 4:9; 1 Pet. 1:22, 1 John 3:11, etc.). After all, in this world the only tangible way we can express our love for God is by extending gemilut chasadim (loving acts) to others (James 2:15-17, 1 John 3:17, 4:20). Indeed, Yeshua taught that our obligation to love and care for others may sometimes even preempt our outward duty to love God Himself. For example, what good is it to "tithe mint and cumin" and yet neglect the needs of those who are suffering? (see Matt. 23:23).
Tragically, the idea of "loving" or "serving" God can even be used as a pretext for rejecting those with whom we might disagree... What else explains religious hatred, hidebound denominational prejudices, and other forms of sanctimonious humbug at work in the various world religions of today? Even in so-called Christian churches we see this sort of bigotry at work. As Yeshua forewarned: "the hour is coming when whoever kills you will think he is offering service to God" (John 16:2). Sadly this sometimes applies even to those who claim to love and worship the very Prince of Peace (שַׂר־שָׁלוֹם). The world's religious zealots are routinely trying to "do God a favor" by hating and even killing others... This is "Jihad-version" of religiosity is a terrible sickness of spirit. In light of the sacrificial love and grace of God, can there really be anything more perverse than this?
Love is the central idea of all true Torah. Though there are some slight language differences between the Exodus and Deuteronomy versions of the Ten Commandments, both begin with "I AM" (אָנכִי) and both end with "[for] your neighbor" (לְרֵעֶךָ). Joining these together says "I am your neighbor," indicating that the LORD Himself is your neighbor (see diagram below). When we love our neighbor as ourselves (אָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ), we are in effect demonstrating our love for the LORD, while on the other hand, every social transgression is a transgression against God. As our Scriptures teach, "If anyone says, "I love God," but hates his brother is a liar," since "love fulfills the law" (1 John 4:20; Rom. 13:8). When we love our neighbor as ourselves we walk in the Torah of the LORD, which is perfect (Psalm 19:7).
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The Heart of Atonement...
05.05.25 (Iyyar 7, 5785) Most of our deepest anxieties come from the fear of death, whether we are conscious of this or not... Death represents fear of the unknown, fear of being abandoned, fear of being rejected, fear of being separated from others, and so on. I am so glad Yeshua gives us eternal life, which for me is not so much about immortality of the soul as it is being loved and accepted by God... That is what "at-one-ment" means, after all (John 17:22-23). Because God loves and accepts us, we trust Him to be present for us, even in the darkest of hours, on the other side of the veil, where he there "prepares a place for us" (John 14:2). As Yeshua said, "I tell you the solemn truth, the one who hears my message and believes the One who sent me has eternal life (חַיֵּי עוֹלָם) and will not be condemned, but has passed (i.e., μετά + βαίνω, lit., "crossed over" [עָבַר]) from death to life" (John 5:24). God's love "crosses over" from death to life and now forever sustains me.
Our Torah reading for this week (Acharei Mot) provides details about Yom Kippur, or the "Day of Atonement," a special service that gave ritual expression of God's love by making purification for our sins. As I've explained before, the word for love (i.e., ahavah: אהבה) equals the number thirteen (1+5+2+5=13), but when shared it is multiplied: 13 x 2 = 26, which is the same value for the Sacred Name (יהוה), i.e., (10+5+6+5=26). Likewise the Hebrew word for "life" is chayim (חַיִּים), is written in the plural to emphasize that life cannot be lived alone but must be shared. Notice that within the word itself are embedded two consecutive Yods (יי), representing unity in plurality (Yod-Yod is an abbreviation for YHVH, also indicating the "deep Akedah" of Father and Son). God gave up His life so that we can be in relationship with Him, that is, so that we can be "at-one" with His heart for us. Whatever else it may mean, then, the Hebrew word for "atonement" (i.e., kapparah, "covering," "protection," "purification," "forgiveness") is about accepting God's heart for you - being unified in his love - and if you miss that, you've missed the point of the Torah's teaching....
Hebrew Lesson
Psalm 118:17 reading (click for audio):
Theodor Herzl Day...
05.04.25 (Iyyar 6, 5785) This coming Thursday, May 8th, is "Herzl Day" in Israel (i.e., Yom Herztl: יום הרצל), a national holiday established by the Knesset to commemorate the achievements and Zionist vision of Theodor Herzl (1860-1904), a man considered by many to be the father of the modern State of Israel (though his mission was fostered by several dispensationalists Christian leaders).
During Herzl Day a memorial service held on Mount Herzl in Jerusalem, the site of Israel's national cemetery, where Herzl's tomb is located. It should be noted that though Herzl was a remarkable man, he was greatly influenced and helped by Bible-believing Christians who foresaw the vision of Zion and the reestablishment of the State of Israel and who therefore assisted him by providing support for his political vision.
For more information about Herzl Day, click here.
Hebrew Lesson
Psalm 122:6 reading (click):
Parashat Acharei-Kedoshim
05.04.25 (Iyyar 6, 5785) Shavuah tov be'Yeshua, chaverim. This week we have another "double portion" of Torah. Our first Torah portion is called "Acharei Mot" (אחרי מות), which transitions from the preceding readings regarding ritual purity (tahora) to recall the tragic incident of Nadab and Abihu, the two sons of Aaron who were killed when they offered "strange fire" upon the Altar of Incense during the dedication of the Tabernacle (see Lev. 10:1-2). Because these priests approached the Holy of Holies in an incorrect manner, the LORD further commanded Moses to instruct Aaron that he should enter the innermost chamber only in a carefully prescribed manner once a year - on the tenth day of the seventh month - during the sacred time called Yom Kippur (i.e., the "Day of Atonement").
On this most solemn day, Aaron was instructed to immerse himself in a mikveh (pool of fresh water) and to dress in all-white linen. He then was instructed to slaughter a bull as a personal sin offering. Aaron then brought some ketoret (incense) to burn within the Holy of Holies before returning to sprinkle the blood of the sin offering seven times before the Ark of the Covenant (i.e., the kapporet or "Mercy Seat"). Aaron repeated this procedure using the blood of one of two goats that was selected (by lot) to be slaughtered as a sin offering on behalf of the people. After this, Aaron took more of the sacrificial blood and purified the Altar of Incense and the other furnishings of the Tabernacle. Later, the fat of these sacrifices was burned on the Bronze Altar, though the hide and the flesh were to be entirely burned outside the camp.
After purifying the Tabernacle, Aaron would go to the gate of the courtyard and lay both hands upon the head of the other goat (designated "for Azazel," a name for the accusing angel) while confessing all of the sins and transgressions of the people. This "scapegoat" was not slaughtered, however, but was driven away into the wilderness, carrying "all their iniquities unto a land not inhabited." Finally, Aaron returned to the Tent, washed and changed his clothes, and offered two more burnt offerings – one for himself and one for the people – to complete the purification process.
This elaborate ritual was ordained to be a decree for Israel, and the day of Yom Kippur was to be observed every year as a time of "affliction and mourning" for all the people. The portion ends with further instructions about making sacrifices, including the prohibition against offering sacrifices apart from the rites of the Tabernacle. The consumption of blood is explicitly forbidden, since blood was reserved for sacrificial purposes upon the altar.
Our second Torah portion, called Kedoshim (קדשׁים), provides a series of social and ethical commandments concerning the practical expression of holiness in daily life: "Speak to all the congregation of the people of Israel and say to them, You shall be holy (קדשׁים תהיו), for I the LORD your God am holy" (Lev. 19:2). Indeed this portion lists more mitzvot (commandments) regarding practical ethics (musar) than any other of the Torah, thereby directly connecting the holiness of the community with obedience to God's moral truth.
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After stating the requirement to be holy, the LORD begins to explain, "Each of you must respect (i.e., yirah: יִרְאָה) his mother and his father, and you must keep my Sabbaths. I am the LORD your God" (Lev. 19:3). The duty to revere (or honor) one's parents recalls the Fifth Commandment (Exod. 20:12), which is the starting point of learning to respect other people in our lives. Notice that the word for "my Sabbaths" (שַׁבְּתתַי) implies both the keeping of the weekly Sabbath as well as the "appointed times" of the LORD. As we shall see, sanctifying time is a way we can express practical holiness in our lives...
Various practical commandments are given in this Torah portion through which a Jew is sanctified, or set apart to be kadosh - holy - and therefore fit for relationship with God. God is not only "wholly Other" (i.e., transcendent) but also pervades all of creation (i.e., "immanent"), and those who are called into His Presence must therefore be holy themselves. Such practical holiness results in sanctification obtained through the observance of commandments (mitzvot). These commandments include both mitzvot aseh (commandments to do something) and mitzvot lo ta'aseh (commandments to refrain from doing something). In addition, chukkim, or "statutes" are given that further separate the Jewish people from the customs and profanity of the surrounding nations.
The Ladder of Truth...
"It is not the truth that needs people, but people who need the Truth." - Kierkegaard
05.02.25 (Iyyar 4, 5785) The Hebrew idea of "truth" (i.e., emet: אֱמֶת) is richer than factual description or "correspondence" between language and reality, since it contains moral implications and possibilities: what is true is also right, good, reliable (honest), beautiful, and sacred. The Hebrew word comes from a verb (aman) that means to "confirm" or establish, and the noun form (i.e, emunah: אֱמוּנָה, "faithfulness" or "trustworthiness") expresses the will to live by what is ratified, the "amen" of decision.
The Hebrew concept is therefore existential: truth that is not lived is not really truth. Speaking the truth (dibbur emet) and abhorring dishonesty are considered foundational to moral life, as it says: "Speak the truth (דַּבְּרוּ אֱמֶת) to one another; render true and perfect justice in your gates" (Zech. 8:16). Yeshua said, "Amen, amen I say to you...." throughout his ministry to stress the reliability and certainty of God's truth (Matt. 5:18, 26, etc.). Indeed, Yeshua is called "the Amen, the faithful and true witness" (Rev. 3:14). In that sense truth is not a "what" of correspondence but rather a "who," since reality turns on the magnetism of the divine presence (Col. 1:16).
The ancient Greek word translated "truth" is aletheia (ἀλήθεια), a compound formed from an alpha prefix (α-) meaning "not," and lethei (λήθη), meaning "forgetfulness." Greek scholars say the word lethei itself derives from the verb lanthano (λανθάνω), which means "to be hidden," so the general idea is that a-letheia (i.e., truth) is non-concealment, non-hiddenness, or (put positively) revelation or disclosure. Thus the word of Yeshua - His message, logos (λόγος), revelation, and presence - is both "unforgettable" and "irrepressible." Yeshua is the Unforgettable One that is manifest as the express Word of God (דְּבַר הָאֱלהִים). He is the Light of the world (אוֹר הָעוֹלָם) who imparts the "light of life" (John 8:12). Though God's message can be supressed by evil and darkened thinking, the truth is regarded as self-evident and full of intuitive validation (see Rom. 1:18-21).
Note that the LXX (i.e., the ancient Greek translation of the Jewish Scriptures commonly called the Septuagint) dates from the time of the philosopher Plato, though of course the Hebrew text dates back to the time of Moses (13th century BC) and even earlier. About 300 BC, "Theophrastus," a student of Aristotle, wrote of the Jews that 'being philosophers by race, they converse with each other about the Divine." Abraham, who dates from about 2,000 BC, was the first avowed monotheist who openly repudiated the polytheism and idolatry of ancient Ugaritic culture (Abraham also long predates the rise of Hinduism and the animistic hymns of the Vedas and their priestly commentary found in the Upanishads by a thousand years, just as ancient Judaism predates "Islam" by thousands of years). Similarly, both David and his son Solomon (10th century BC) wrote "existential" works of philosophy, predating the modern world by nearly 3,000 years...
Truth is more of a verb than a noun, chaverim. We must live the truth in order to know it....
Hebrew Lesson:
Psalm 25:5 Hebrew Reading:
Finding your Greatest Good...
05.02.25 (Iyyar 4, 5785) The heart (הלב) is the center of the will - the locus of desire, affection, and love... However, the heart itself must be constrained by wisdom (חוכמה), since unbridled desire is slavery to the lower nature (יצר הרע), as it says: "The righteousness of the upright will deliver them, but the faithless will be ensnared by their own desires" (Prov. 11:6). The problem for many of us is having "disordered loves," that is, serving various idols of the heart that demand our attention yet divert us from what we really need. The difficultly is not so much that we indulge in lesser loves as much as we do not know the love of God that heals us and sets us free. As C.S. Lewis once said, "God cannot give us a happiness and peace apart from Himself, because it is not there. There is no such thing" (Mere Christianity). The righteous have found the most precious secret: "I shall behold your face in righteousness; when I awake, I shall be satisfied with your likeness" (Psalm 17:15).
It has been said that "there is nothing so whole as a broken heart." We become whole when we discover that the idols of our hearts do not truly satisfy us. Usually this involves a "severe mercy" as we learn that what we thought we "needed" proved to be just another illusion... Then and only then can we begin to believe in and to accept God's love as our highest good. Such "perfect love" casts out the fear induced by the idols of the heart. When we seek first the kingdom of God and His righteousness, the passions of our heart are ordered correctly. As it is also written in our Scriptures: "Delight yourself in the LORD, and he shall give you the desires of your heart. Commit your way to the LORD; trust also in him, and he will bring it to pass. And He shall bring forth your righteousness as the light, and your judgment as the noonday" (Psalm 37:4-6).
The Lord is near to the shavur lev (שבור לב), the one with a broken heart. The Hebrew word "lev" (לב) metaphorically refers to our inner life, that is, our affections, mind, and will. This is revealed in the letters of the Hebrew word itself: the Lamed (ל) depicts a "staff" used to direct something (i.e., the will), and the Bet (בּ) depicts the "house" of the physical body. Lev then represents our inner life of thought and feeling expressed in our actions. Those who are broken in heart – the nishberei lev (נִשְׁבְּרֵי־לֵב) – have discovered that they cannot control their own lives, that they are inwardly "shattered," and therefore they need divine help. Contrary to conventional wisdom, God helps those who cannot help themselves; He prefers to use broken vessels in His service (Psalm 51:19). As A.W. Tozer observed: "Beware of any Christian leader who does not walk with a limp."
Yeshua taught, "Blessed are the pure in heart, for they shall see God" (Matt. 5:8). As I've mentioned before, the Greek word translated "pure" is katharos (καθαρός), sometimes used describe the cleansing of a wound (catharsis), or to describe the unalloyed quality of a substance revealed through refining fire. Metaphorically, then, purity of heart refers to separation from the profane - singleness of vision, wholeheartedness, passion, and focused desire for the sacred. Faith is a great trembling of love: "With this ring I do worship thee..." As we center our affections on Yeshua, we become pure in heart -- i.e., unified, made whole, and healed of our inner fragmentation. We see the Lord both in this world, through his effects, and then panim el panim (פָּנִים אֶל־פָּנִים), "face to face," in the world to come. Our hope purifies us for that coming great day of full disclosure (1 John 3:2-3; Heb. 12:14). That day is surely drawing near, friends.
Hebrew Lesson
Psalm 37:4 reading (click):
Leprosy of Ingratitude...
The following is related to our Torah reading this week, parashat Tazria...
05.02.25 (Iyyar 4, 5785) Tazria, or "leprosy," is a spiritual sickness brought about by sinful thinking and faithlessness... In this connection Kierkegaard notes: "The gospel about the Ten Lepers (Luke 17:11-19) is about how the nine were healed of their leprosy – and then caught, so to speak, an even worse leprosy: their ingratitude and unthankfulness.
Herein lies the difference between sickness of the body and sickness of the spirit." Ten metzorot (lepers) were healed in body, but only one was healed both in body and soul -- the "stranger" who recognized God's kindness and who made an effort to offer his thanks...
Hebrew Lesson:
Psalm 41:4 reading (click):
Why Torah Matters...
"The word of God is always most precious to the man who most lives upon it." - Spurgeon
05.02.25 (Iyyar 4, 5785) Where is it written, "All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the godly one may be complete, equipped for every good work" (2 Tim. 3:16-17), it is to be noted that "the Scriptures" referred to here are the Jewish Scriptures (i.e., the Torah, the Prophets, and the Writings), since they are the foundation, the context, and the overarching matrix for the later New Covenant revelation... These were the Scriptures Yeshua used to contextualize and explain his ministry to his followers: "And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself" (Luke 24:27). Indeed when Paul wrote these words to Timothy the "New Testament" Scriptures had not yet been compiled by the leaders of the first-generation followers of Messiah.
How important is the Torah, friends? It is essential as the foundation for all that follows, including the very meaning of the gospel message! In other words, the Torah has both a logical, a linguistic, and a theological priority regarding our understanding of the New Testament, and the failure to read in context invariably leads to faulty interpretations and doctrinal errors of various kinds. "To the Jew first, and [then] to the Greek" (Rom. 1:16) is a principle not only of how the gospel message would transcend ethnic Israel to be offered to all the nations, but also about how we should approach the subject of Biblical hermeneutics. God "breathed out" (θεόπνευστος) his revelation in order, and the message itself must be understood in light of that order (Gal. 4:4-5). Moreover, since all of the New Testament finds its semantic roots in the Torah of Moses and the other Hebrew Scriptures, it is important to study Biblical Hebrew first before studying the Greek New Testament, since the Greek words were translated from the ideas originally given in the Hebrew texts of the Torah.
All of the Torah is amazingly wonderful; it is an inestimably great blessing! After all, what would we know of the creation of the universe and of humanity apart from its pages? What would we know of the reason for sin, sickness and death -- and therefore our need for salvation itself apart from the account of the fall of man as described in Book of Genesis? Or what we know of God's moral truth apart from the revelation of the law at Sinai? Or how could we understand the need for sacrificial blood atonement apart from the sacrificial laws given in Leviticus? Or how would we understand the struggle of the journey of faith apart from the Book of Numbers? Or how would we appreciate the essential duty to love God with all our hearts -- the great Shema -- and the corresponding duty to love others as we love ourselves apart from the Book of Deuteronomy?
So the Torah provides the framework by which we read the Gospels, and apart from this framework we miss much of the original intent and meaning of the Bible... Again, that was Yeshua's approach to the Scriptures, after all. He repeatedly explained to his followers that would have to suffer and die, according to the Scriptures (see Luke 9:22, 9:44; Matt. 16:21; Mark 8:31). He told the disciples on the road of Emmaus: "All things had to be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me (Luke 24:44). Indeed Yeshua chided the rabbis of his day saying: "You search the Scriptures because you think that in them you have eternal life; but it is they that bear witness about me" (John 5:39), and he also said, "If you would have believed Moses, you would believe in me, because he wrote about me" (John 5:46).
So love the Torah, friends; learn its message and study its passages carefully. That's good New Testament theology, after all: "For everything that was written in former times was written for our instruction, so that through endurance and through encouragement of the Scriptures we may have hope" (Rom. 15:4). The Holy Spirit still speaks to the heart of those who love Yeshua, the everlasting King of the Jews: "Oh how I love your Torah (תּוֹרָה); it is my meditation all the day" (Psalm 119:97).
Hebrew Lesson
Psalm 119:79 commentary (click to listen):
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The Mercies of God...
"For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones... I have seen his ways, but I will heal him; I will lead him and restore comfort to him and his mourners..." (Isa. 57:15, 18)
05.02.25 (Iyyar 4, 5785) It is written in our Scriptures: "The sacrifices of God are a broken spirit (i.e., ruach nishbarah: רוח נשברה); a broken and contrite heart, O God, you will not despise" (Psalm 51:17). Yet how are our hearts broken unless we know the heartache of heaven shared on our behalf? That we feel ourselves lost within ourselves, in despair over our lives, in desperate need for the healing touch from God that brings us to comfort...
We are "in" but not "of" the world, so that means that we share in the common hardships and sorrows of this world. However, the difference is this: We do not suffer alone, for God's love surrounds us with comfort. For those who know Yeshua, suffering does not demand an intellectual answer to "why" we suffer as much as it evokes the heart's cry for God's presence... In the midst of our troubles the Spirit groans within us: "My soul clings to you and your right hand upholds me" (Psalm 63:8). We come to God in our brokenness, holding fast to his promise of comfort, and God upholds us with his hand. "This is my comfort in my affliction, that your word gives me life" (Psalm 119:50).
Hebrew Lesson:
Psalm 51:17 Hebrew Reading (click):
God is not indifferent to our sufferings, chaverim, and indeed, that is the basic message of the cross... Indeed how can we believe in God's love apart from the cross? How can we know the truth of his heart? God knows those who are broken and contrite (Isa. 57:15). The LORD is full of comfort; he loves the afflicted, he has grace for the humble, he forgives the fallen, and he revives the heart. The Lord says: "I have seen his ways, but I will heal him; I will lead him and restore comfort to him and his mourners..." Compassion is his nature - as the cross of Yeshua reveals - and therefore we can come to him in our need, in our affliction, and as those who are "poor in spirit" (Matt. 5:3).
God loves us even when we feel forsaken, all alone in our private struggles. The Spirit impels us to cry out for deliverance and experience consolation in our distress. This is a common experience in God's people: in our sorrows we seek him, and then we rediscover his mercies and great compassion. Great is his faithfulness (Lam. 3:23). "I have seen his ways, but I will heal him; I will lead him and restore comfort to him and his mourners..."
Hebrew Lesson:
Psalm 119:50 Hebrew Reading (click):
Witness of the Spirit...
05.01.25 (Iyyar 3, 5785) "Because you are his children, God has sent the Spirit of his Son into your hearts, crying, "Abba! Father!" (Gal. 4:6). Note here the Spirit does not cry out using "esoteric" or magical names for God, nor does the Spirit refer to one of God's many titles based on the divine attributes, but instead uses a term of intimacy and profound trust. After all, the word "abba" (אַבָּא) is not so much a name for God as it is a claim about who you are -- it is a confession that you belong to the Lord as his beloved child...
Throughout his ministry Yeshua referred to the LORD simply as his "Father," though he used the intensive address "Abba, Father" (Ἀββᾶ, ὁ πατήρ) just before his arrest and crucifixion, that is, during his intercession at Gethsamane (גַּת שְׁמָנִים), near the olive oil press on the Mount of Olives where the anointing oil for the Temple (שֶׁמֶן הַמִּשְׁחָה) was made, and therefore he called upon "Abba, Father" while in deep suffering and tribulation of heart (Mark 14:36). "Take this cup away from me. Yet not what I will, but what you will..."
The mixed dialect of Hebrew and Greek here (i.e., Ἀββᾶ, ὁ πατήρ) may indicate identification with both the Jewish people and the Gentiles who would be united in his passion, as it says, שָׁלוֹם שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב - shalom shalom la'rachok vela'karov: "Peace, peace, to him who is far off and to him who is near," says the LORD; oo'refativ: "and I will heal him" (Isa. 57:19, Eph. 2:15).
Knowing God as your heavenly "father" is an intimate matter of the heart, an inner cry or groan coming from the miracle of spiritual rebirth. "The Spirit himself bears witness to our spirit that we are God's children" (Rom. 8:16). Amen, may we know who we are in Him.
Hebrew Lesson
Isa. 12:2 Hebrew reading (click):
Priests and Lepers...
05.01.25 (Iyyar 3, 5785) In our Torah portion for this week (Tazria) we read: "When a person (i.e., adam: אָדָם) has on the skin of his body a swelling (שְׂאֵת) or a scab (סַפַּחַת) or a bright spot (בְּהֶרֶת)... he shall be brought to the priest" (Lev. 13:2). Here the sages note three common afflictions that befall the "children of Adam," namely, 1) swelling (i.e., שְׂאֵת), representing arrogance; 2) scabs (סַפַּחַת), representing worldly vanity (from a root (סָפַח) that means to "join together"); and 3) bright spots such as moles or macula (i.e., בַּהֶרֶת), from a root (בָּהָר) meaning to enlighten, representing carnal reasoning to regard the ways of God.
When we see only the affliction, we must go to the priest – to one who helps mediate the Divine Presence – to see how deep the affliction is and what its root might be... Symbolically, since we are all priests to one another (see Exod. 19:6; 1 Pet. 2:5,9; Rev. 1:6), we share our afflictions with one another, allowing ourselves to be seen, and to confess our need for healing. "Therefore, disclose (ἐξομολογέω, lit. 'confess out') your sins to one another and pray (εὔχομαι) for one another, that you may be healed..." (James 5:16).
Followers of Yeshua are intended by God to be healers (Luke 9:1). The most common word for healing in the New Testament is therapeuo (θεραπεύω), a word that means to serve, to care for, and to restore to health. Unlike some ministers who draw crowds to demonstrate the power of miraculous "faith healing," true spiritual healers take the time to listen to others, to hear their inward pain, and to extend compassion and grace to them. They help open the inner eyes of the heart by extending hope and a new vision about what is real... Indeed, lasting healing focuses less on being cured than on finding hope that will never die.
Hebrew Lesson:
Psalm 103:3 reading (click for audio):
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