How do we see the troubles and difficulties we face each day? From our perspective, limited in knowledge and power, or from the perspective of the One Who made and sustains all things? That can make the difference between living a life paralyzed by fear or moving on courageously, no matter the outcome. This is a key undercurrent of the Torah reading שְׁלַח Shelakh (“send,” Numbers 13–15) and the teachings on faith by Messiah Yeshua (Christ Jesus).
The prophet Zechariah had a special relationship with God. He received eight prophesies in the same night then additional prophesies and visions as well. Many of these messages reveal important information about the identity and calling of the future Messiah — Yeshua (Jesus).
Zechariah was a descendant of Aaron the high priest and most likely born in Babylon or Persia during the Babylonian exile. Zechariah was a contemporary of the prophet Haggai. Both tell us that even when the people of God are in exile and living in subjection to pagan powers, God is in control and remembers His people. He hasn’t forgotten their mission or their calling. Heaven brings on the exiles to re-awaken the people to that mission.
Gossip is a premeditated destruction of one human being by another. Scripture and James Foley’s “Drop a Pebble in the Water” poem teach that we need to let our “ripples” be encouraging and uplifting.
In the Torah reading בְּהַעֲלֹתְךָ Beha’alotcha (“when you raise up” [the lamps], Numbers 8–12) we learn two main lessons: First, what started in Sinai (approaching God’s Presence) won’t stay in Sinai. (Hint: It will travel with the people, in the midst of the assembly.) Second, God is always willing to give us every opportunity to repent and participate fully in His community.
Shavuot (Pentecost) is an invitation to all mankind to meet and fellowship with God. He sent the same invitation through Moshe (Moses) to the first generation of Israel post-Exodus that God sends through His Messiah, Yeshua (Jesus).
Why would the Tabernacle be covered with the skin of an unclean animal? Why would God call Himself by the name of a pagan god? Here are answers to such questions from the Torah reading בְּמִדְבַּר Bemidbar (“in the wilderness,” Num. 1:1–4:20).
“It’s good to be king!” Except when invaders are about to conquer your kingdom because of your predecessors forgot Who put the crown on their heads and Who gave them the Land they ruled. The closing chapters of the Bible book of Vayiqra (Leviticus) foretell of Israel’s dystopian future, but it didn’t have to be that way. The companion passage to the Torah reading בְּהַר Behar / בְּחֻקֹּתַי Bechukotai (“on the mountain” / “in My statutes,” Leviticus 25–27), shows a moment just before that horror arrived when a king tried to reverse centuries of oppression in the Promised Land, Heaven’s mercy for Israel and the world.