In our Torah reading for this week (i.e., parashat Eikev), Moses continues his farewell address to Israel by saying, “And because (עֵקֶב) you listen to these rules and keep and do them, the LORD your God will keep with you the covenant and the love that he swore to your fathers” (Deut. 7:12). Note that the word eikev (עֵקֶב), often translated “because,” literally means “heel,” which recalls Jacob (יעקב) the “heel-holder” who wrestled with the pain of his past to learn to bear the name Israel (יִשְׂרָאֵל), the “prince of God” (Gen. 32:28)… And like Jacob, we must grapple to believe that the covenant of God’s love and acceptance is for us, too…
The Sassover rebbe interpreted the opening verse of our Torah portion, “And because you will listen…” (וְהָיָה עֵקֶב תִּשְׁמְעוּן) as, “and it shall be when your heel is ready to take a step, you will listen to your heart.” This is the step of faith. As you begin to walk with God, you will come to know yourself as a child of the great King. Likewise regarding the related verse in the Torah, “Because Abraham heard my voice” (עֵקֶב אֲשֶׁר־שָׁמַע אַבְרָהָם בְּקלִי), the sages read, “Abraham heard the word ‘down to his heel’” (Gen. 26:5). Like Abraham, we will hear God’s voice as we walk with him by faith…
“I never knew you…” O dreadful vision to consider that we, even though we profess faith in God, may become strangers to the truth, and that the essence of our life was discovered to be a lie, a vanity, everlasting loss…
That is the substance of Yeshua’s warning to each of us. “The inner is not the outer.” Not every one who says that he believes in him truly does so, and not every one who thinks he knows him does so truly (Matt. 7:21). Truth is revealed by what a person does with his or her life, since this manifests who they are and what they really believe, far more than mere words. We can say a lot of things about what we may believe, but the test is whether we are doing the will of God – or not. Those who “enter the kingdom” are those who seek to do the will of God as the utmost passion of their existence.
Clearly none of this is about religion or religious “scrupulosity.” It is far more serious than that. Yeshua warned that many people do various religious activities, “good deeds” such as feeding the poor, protesting social injustice, or ministering to the oppressed, and so on. Some may even teach or preach the very gospel message itself, but alas! all these may be outsiders who break the inmost law of truth by refusing to surrender to God.
Hear Yeshua’s words: “Many will say to me, ‘Lord, Lord, didn’t we prophesy in your name, and in your name cast out demons and do many powerful deeds?’ (Matt. 7:22). But note the plural pronoun used in this self-reference. Why does the crowd speak on its behalf regarding what “they” have done to justify themselves? Are these people trusting in their religious associations or virtues to make them right with God? Do they identify themselves with some church or righteous cause and assume that should suffice to obtain favorable judgment from heaven? Be careful. Yeshua always speaks to the individual heart, not to groups, tribes, or political parties… “I never knew you” is spoken in the plural: Οὐδέποτε ἔγνων ὑμᾶς.
But Yeshua is saying something more. In this admonitory vision of judgment there is a surprising twist. There is no indication that he denied that some people objectively did such things. Many did prophesy (or teach) about God; many did cast out demons and do “powerful” or miraculous works. The essence of the judgment, however, is that despite all this, despite their ostensible allegiance to God, they were really practitioners of lawlessness, workers of iniquity, and therefore they were cast out: “I never knew you” (Matt. 7:23).
Yeshua had warned us before. He made the matter clear: “Enter by the narrow gate. For the gate is wide and the way is easy that leads to destruction, and those who enter by it are many. But the gate is narrow and the way is hard that leads to life, and those who find it are few” (Matt. 7:13-14). The “wide” gate is the way of the crowd, spacious enough to accommodate the masses. It’s the way of open-ended “tolerance” coupled with the unthinking repudiation of moral convictions. The “paradox of tolerance” is that absolute tolerance is self-contradictory and ultimately leads to self-destruction. As Karl Popper said: “If everyone is tolerant of every idea, then intolerant ideas will emerge. Tolerant people will tolerate this intolerance, and the intolerant people will not tolerate the tolerant people.”
The “narrow way,” on the other hand, leads to life. It is not the popular way. It is not the way of the masses or the “politically correct” crowd. It’s not amenable to the way of the jaded skeptic who has no faith in truth. It is not the path of the proud or arrogant. Nor is it the way of “religion” or social justice organizations. It does neither “jihad” nor affect compassion through worldly philanthropy. It is certainly not the way of the State nor political movements driven by mass appeals of the tyrants and demagogues. Nor is it the way of the “institutional” churches. It is not a mass “Christian” movement. It is not concerned with teachings of theologians, or professors, or even preachers who are simply “interested” in the things of God but who never engage in raw personal struggle and agony of heart to do the will of God. No, the way of true surrender involves confessing your brokenness and poverty – your need for deliverance from yourself – and in humility coming before the light to ask God for the miracle of salvation, “life-from-death” deliverance, resurrection, and newness of life…
Something more is therefore needed than merely thinking about God or doing various forms of good works, and that “something more” is having an honest and genuinely tested relationship Yeshua, knowing him in the secret communion of your heart as you live whatever remains of your days in surrender to his will. Doing so will nake you a wise person who “builds his life upon the Rock” – the solid foundation of God’s heart given in Christ – and you will thereby be able to weather the inevitable storms of life without failing (Matt. 7:24-27).
So do you truly know the Lord, friend? Or better – does He really know you? Again, this is not some abstract knowledge about God or the practices of religion, but constitutes the passion of the heart. It is the “knowledge” of knowing someone that you truly love. And that is the key: love. To know God is to know his love and to receive his passion. You simply cannot know Yeshua apart from knowing his love for you, for these are bound together as one.
God loves you despite yourself. It’s not your love for God that saves you but God’s love for you: ῾Ημεῖς ἀγαπῶμεν αὐτόν, ὅτι αὐτὸς πρῶτος ἠγάπησεν ἡμᾶς. “We love him because he first loves us” (1 John 4:19). We were born into this world alienated, lost, spiritually dead, and therefore unable to know the truth of God’s heart. Our love (and knowledge) of God comes from God’s love for us, and we receive that love by the miracle of his intervention in our lives. There is no other way. We do not ascend a “stairway to heaven” to find God, but he descends to the depths and rescues us from the shadowy world of exile and fear.
Yeshua was once asked: “What shall we do to do the works of God?” and he answered: “This is the work of God, that you believe in him whom he sent” (John 6:28-29). This, then, is the will of God; this is what the Lord requires from us; this is the key that opens the door to enter in the Kingdom: to believe in God’s personal love for us given in Yeshua and to live the truth of that love humbly and in all our ways.
If you forget the essence of your soul you begin to lose sight of your reason for being, the “why” that underlies all other whys… This essence, however, is not discovered by means of reason, but by revelation — it is a divine disclosure that awakens you to newness of life. Teshuvah is a return to the arms of your Heavenly Father…
Our Torah portion this week (Vaetchanan) says: “But you who have cleaved to the LORD your God are all alive today” (Deut. 4:4). The Hebrew word devakut (דְּבָקוּת) means “cleaving” and refers to communion with God. This word comes from the root word davak (דָּבַק), meaning to “cling” or “stick” (the Modern Hebrew word for “glue” is devek (דֶבֶק) which also comes from the same root).
The sages comment that we can cleave to God only one day at a time. As Yeshua said: “Take therefore no thought for tomorrow: for tomorrow shall take thought for the things of itself. Sufficient for the day its own trouble” (Matt. 6:34). One day at a time.
The LORD gives us daily bread (לֶחֶם חֻקֵּנוּ) so that we may persevere for this day. “For he is our God, and we are the people of his pasture and the sheep of his hand today — if you hear his voice” (Psalm 95:7). Today, if you hear his voice, do not harden your heart (Heb. 3:15). “Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God, but encourage one another every day, as long as it is called “today,” so that none of you may be hardened by the deceitfulness of sin” (Heb. 3:12-13).
Our Torah portion for this week (Vaetchanan) includes some of the most foundational texts of the Jewish Scriptures, including the Ten Commandments, the Shema (the duty to love God and study His Torah), and the commandments of tefillin and mezuzot. In addition, in this portion Moses predicts the worldwide exile and the eventual redemption of the Jewish people in acharit hayamim (the prophesied “End of Days”).
We always read this portion of the Torah on the Sabbath that follows Tishah B’Av, called Shabbat Nachamu (שבת נחמו), the “Sabbath of Comfort,” since the haftarah speaks about God’s future consolation in the coming kingdom of God (“Comfort ye, comfort ye my people [Isa. 40:1]). With the advent of this special Sabbath, we have just seven weeks to prepare for the new year (i.e, Yom Teruah) and the High Holidays – a “jubilee” season that heralds the return of Yeshua… In addition, on the 15th day of the month of Av we will celebrate chag ha-ahavah (חַג הָאַהֲבָה), or “the holiday of love.” Since it marks the “last” festival of the Jewish year, prophetically the 15th of Av (called Tu B’Av) pictures our marriage to the Lamb of God (Seh Elohim), the LORD Yeshua our beloved Messiah. On a soon-coming day those who belong to the LORD and are faithful to follow His ways will be blessed with the unspeakable joy of an eternally intimate relationship with Him. This is heaven itself – to be in the Presence of the LORD and to be regarded as His beloved (Rev. 19:6-9).
Yeshua foretold the destruction of the Second Temple when he lamented: “O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing! Behold, your house is left unto you desolate. For I tell you, you will not see me again, until you say, Barukh Haba Ba’shem Adonai: ‘Blessed is he who comes in the name of the Lord.’ Yeshua then left the Temple and was going away, when his disciples came to point out to him the buildings of the Temple. But he answered them, “You see all these, do you not? Truly, I say to you, there will not be left here one stone upon another that will not be thrown down.” (Matt. 23:37-24:2). Note well that we are not awaiting the construction of the “Third Temple” which will be hastily erected during the time of Jacob’s Trouble during the Great Tribulation, but we await the “Fourth Temple,” that is, the Temple that will be built by Tzemach Tzaddik (צֶמַח צַדִּיק), namely, the Messiah the Son of David (מָשִׁיחַ בֶּן־דָוִד) who will come again to establish the Kingdom of Zion upon the earth in fulfillment of the promises of God (Zech. 6:12; Jer. 23:5).At that glorious time the mourning of the Jewish people will forgotten, as it is written: “Thus says Adonai Tzeva’ot (יהוה צְבָאוֹת): The fast of the fourth month (Tammuz), and the fast of the fifth month (Tishah B’Av), and the fast of the seventh month (Gedaliah), and the fast of the tenth month (Asarah b’Tevet), will be to the house of Judah for joy and rejoicing and for pleasant appointed seasons. Therefore love truth and peace” (Zech. 8:19). In that coming day, “The LORD will be king over all the earth. On that day the LORD will be one and his name one.”
…
…
As I’ve mentioned repeatedly over the years, the word “Zion” (i.e., tziyon: צִיּוֹן) is mentioned over 160 times in the Scriptures. That’s more than the words faith, hope, love, and countless others… And since Zion is a poetic form of the word Jerusalem, the number of occurrences swells to nearly 1,000! It is therefore not an overstatement to say that God Himself is a Zionist…. “Out of Zion, the perfection of beauty, God shines forth” (Psalm 50:2). Zion represents the rule and reign of God in the earth and is therefore synonymous with the Kingdom of God. The entire redemptive plan of God — including the coming of the Messiah Himself and our very salvation — is wrapped up in the concept of Zion. It is the “historiography” of God — His “philosophy of history,” if you will.
In a sense, the great vision of Zion is the heart of the Gospel message and the focal point of God’s salvation in this world. Zion represents our eschatological future — our home in olam haba (the world to come). Even the new heavens and earth will be called Jerusalem — “Zion in her perfection” (Rev. 21). “This is what Adonai Tzeva’ot says: I am very jealous for Jerusalem and Zion, but I am very angry with the nations that feel secure” (Zech. 1:14-15). “For Zion’s sake I will not keep silent, for Jerusalem’s sake I will not remain quiet, till her righteousness shines out like the dawn, her salvation like a blazing torch” (Isa 62:1). “The builder of Jerusalem is God, the outcasts of Israel he will gather in… Praise God, O Jerusalem, laud your God, O Zion” (Psalm 147:2-12).
We are presently living in the “days of the Messiah,” just before the time of great worldwide tribulation that will lead to the prophesied acharit hayamim (אַחֲרִית הַיָּמִים), or the “End of Days.” This is the age in which the spirit of the Messiah is available to all. These are “days of God’s favor” that are ending soon. According to traditional Jewish sources (Pesachim 54b; Midrash Tehilim 9:2), no one knows the exact time when the Messiah will appear — though there are some hints. The condition of the world during the end of days will be grossly evil (2 Pet. 3:3; 2 Thess. 2:3-4, 2 Tim. 3:1-5). The world will undergo various forms of tribulation, collectively called chevlei Mashiach (חֶבְלֵי הַמָּשִׁיחַ) – the “birth pangs of the Messiah” (Sanhedrin 98a; Ketubot, Bereshit Rabbah 42:4, Matt. 24:8). Some sages say the birth pangs will last 70 years, with the last 7 years as the most intense period — the “Time of Jacob’s Trouble” / עֵת־צָרָה הִיא לְיַעֲקב (Jer. 30:7). Just before the second advent of Yeshua, a period of tribulation and distress for Israel will occur. After this “great tribulation” period, however, Yeshua will usher in Yom YHVH, the “Day of the LORD,” and the sabbatical millennium, the 1000 year reign of King Messiah will commence (Rev. 20:4).
..
…
Although “Day of the LORD” (i.e., yom Adonai: יוֹם יְהוָה) is often associated with Tishah B’Av and the catastrophic destruction of the Jewish Temple, the words of the prophets were only partially fulfilled, and there awaits another Day coming when God will terribly shake the entire earth (Isa. 2:19). “For the great day of their wrath has come, and who can stand?” (Rev. 6:17). The prophet Malachi likewise says: “‘Surely the day is coming; it will burn like a furnace. All the arrogant and every evildoer will be stubble, and that day that is coming will set them on fire,’ says the LORD Almighty. ‘Not a root or a branch will be left to them'” (Mal. 4:1). For those who are godless, the great Day of the LORD is a time of horrific judgment, but for those who belong to the LORD, it represents a day of victory and great blessing. Regarding that day the prophet Malachi said, “Then you will trample down the wicked; they will be ashes under the soles of your feet on the day when I do these things” (Mal. 4:3).
Ultimately the Great Tribulation period is purgative and healing (sometimes called yissurim shel ahavah, or “the troubles of love”). The prophets wrote that Zion will go through labor and then give birth to children (Isa. 66:8). Thus the Vilna Gaon wrote that the geulah (national redemption) is something like rebirth of the nation of Israel. This accords with the prophetic fulfillment of Yom Kippur as the Day of Judgment and time of Israel’s national conversion. In the verse from prophet Jeremiah regarding the “Time of Jacob’s Trouble,” it’s vital to see the goal in mind – “yet out of it he is saved” (וּמִמֶּנָּה יִוָּשֵׁעַ). When Yeshua returns to Zion, all Israel will be saved (Rom. 11:26). The sages note that childbirth is a time of radical transition and struggle for the baby — from the time of relatively peaceful existence within the womb into the harsh light of day — and therefore a similar transition between this world and the Messianic world to come is about to take place…
Our Torah reading for this week (i.e., parashat Devarim) is the very first portion from the Book of Deuteronomy (i.e., Sefer Devarim: ספר דברים), which is always read on the Sabbath that immediately precedes the somber holiday of Tishah B’Av (תשעה באב). In Jewish tradition, this special Sabbath is called “Shabbat Chazon” (שַׁבַּת חַזוֹן), “the Sabbath of Vision,” since the Haftarah that is read (i.e., Isa. 1:1-25) comes from the vision of the prophet Isaiah (ישעיהו הנביא) regarding the destruction of the Holy Temple in Jerusalem. In both Jewish tradition and liturgy, teshuvah (repentance) and viduy (confession of sin) are the themes of this preparatory Sabbath.
From our Torah portion this week (i.e., Masei) we read: “These are the journeys of the people of Israel (מַסְעֵי בְנֵי־יִשְׂרָאֵל) who went out of the land of Egypt…” (Num. 33:1). The sages ask why the word “journeys” (plural) was used here, since only the first journey – from Rameses to Sukkot – literally marked “yetziat mitzrayim,” the going out of Egypt – and the other journeys were outside of Egypt, in the desert. They answer that the journey out of Egypt goes beyond the physical land into the spiritual- an exodus from captivity to the world into the realm of the spirit. As has been said, it took the LORD 40 days to get Israel out of Egypt, but it took 40 years to get Egypt out of Israel… The “journey out of Egypt” is therefore a journey of smaller journeys that leads to deliverance.
Along the way we are repeatedly tested. The “desert experience” reveals what is hidden in our hearts… The murmuring and rebellion of the Israelites in the desert is our own, and our challenge is to find healing from our fears. Anger, doubt, boredom, cravings, and outright rebellion are symptoms of a deeper problem, and to change we must first confess our inner poverty, neediness, and emptiness (James 5:16). When we stop making excuses we can learn to trust in God’s provision for our lives; we will taste of the heavenly manna and be satisfied; we will be delivered from our fears by be filled with God’s love. The impulses that sought to lead us away from God will no longer be able to pretend to be the truth, since God’s peace and love will direct the heart. We will begin to take hold of the promise…
Be encouraged my fellow sojourners walking by faith through the desert of this present world. The Torah uses a repetitious expression, “Sanctify yourselves and you shall be holy” (הִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדשִׁים) (Lev. 11:44) because when we make an effort — no matter how feeble at times — to draw near to the LORD, He will draw near to us… Indeed the walk of faith is one of ascent and descent and ascent again: It’s often “two steps forward, one step back…” It is a long road, a process, as we learn to obey and seek to grow closer to God. Authentic repentance doesn’t imply that we will never sin or make any mistakes, of course, but rather means that the oscillating pattern of “up, then down, then up” is the basic way we walk. Our direction has changed for good; we have turned to God for life and hope. We now understand our sins in light of a greater love that bears them for us even as we draw ever closer to the One who calls us home…
This week we read a “double portion” of Torah to conclude Sefer Bamidbar, or “the Book of Numbers.” Our first Torah portion, parashat Mattot (מַטּוֹת, “tribes”), begins with the LORD giving laws regarding the making of vows (nedarim). After this, the Israelites were commanded to wage war against the Midianites for seducing the people to sin at the incident of “Baal Peor.” During the ensuing battle, the wicked sorcerer Balaam was killed, as well as five tribal kings of the land of Midian. Our second Torah portion, parashat Masei (מַסְעֵי, “journeys”), provides the boundaries of the land of Canaan that were to be initially occupied by the Israelites. Note that these borders are not the same as those described earlier to Abraham (see Gen. 15:18-21), since that area will be given to Israel only after our Messiah Yeshua returns to establish Zion during the Millennial Kingdom (see Ezek. 47:15-48:35). During that coming time, Jerusalem (i.e., Zion) will be the center of the earth and renamed as “Adonai Shammah” (יְהוָה שָׁמָּה), “the LORD is there.”
The Lord is likened to a potter and we are as clay in his hand (Isa. 64:8). Life on the “potter’s wheel” can be messy, unsettling, and sometimes excruciatingly hard, but it is God’s sovereign work to form your life according to his design and purposes….
Contrary to the assumption that the life of faith should always be triumphant, we all inevitably will experience various setbacks, pratfalls, troubles and sorrows in our lives. This does not mean that God does not care for us however, because on the contrary, this is by his design; a plan supervised by God’s love and blessing, and the afflictions we therefore encounter are part of his work for our good (Rom. 8:28; Heb. 12:6). We descend in order to ascend. It make seem counterintuitive, but the heart of faith gives thanks for all things – the good as well as the evil (see Job 2:10). We affirm: “This too is for the good,” yea, even in the midst of our struggle, no, even more — precisely in the midst of our struggle — for this, too, is for our good. Faith is the resolution to trust in the reality of God’s goodness even during hard times when we feel abandoned or lost (Isa. 50:10). The Lord uses the “troubles of love” (יִסּוּרֵי אַהֲבָה) for our good – to wake us up and cling to him all the more, since this is what is most essential, after all…
In our Torah reading for this week (i.e., parashat Eikev), Moses continues his farewell address to Israel by saying, “And because (עֵקֶב) you listen to these rules and keep and do them, the LORD your God will keep with you the covenant and the love that he swore to your fathers” (Deut. 7:12). Note that the word eikev (עֵקֶב), often translated “because,” literally means “heel,” which recalls Jacob (יעקב) the “heel-holder” who wrestled with the pain of his past to learn to bear the name Israel (יִשְׂרָאֵל), the “prince of God” (Gen. 32:28)… And like Jacob, we must grapple to believe that the covenant of God’s love and acceptance is for us, too…
“I never knew you…” O dreadful vision to consider that we, even though we profess faith in God, may become strangers to the truth, and that the essence of our life was discovered to be a lie, a vanity, everlasting loss…
Our Torah portion this week (
Our Torah portion for this week (
Yeshua foretold 
Our Torah reading for this week (i.e., 
From our Torah portion this week (i.e., 
This week we read a “double portion” of Torah to conclude Sefer Bamidbar, or “the Book of Numbers.” Our first Torah portion, 
The Lord is likened to a potter and we are as clay in his hand (Isa. 64:8). Life on the “potter’s wheel” can be messy, unsettling, and sometimes excruciatingly hard, but it is God’s sovereign work to form your life according to his design and purposes….