These studies cover the writings by the closest shelakhim (apostles) of Yeshua haMashiakh (Jesus the Christ). Commonly called the “New Testament,” this standard canon includes the four Gospels, the letters and the Apocalypse (Revelation).
One of the key lessons from Torah portion מִּשְׁפָּטִים Mishpatim (Exodus 21–24) and from the Prophets and Gospels is that God and Messiah Yeshua (Christ Jesus) doesn’t separate religious and civil laws. The reasons for that are encapsulated in the Greatest Commandment and the Golden Rule — and in the Torah laws that restricted and ultimately abolished slavery.
The Ten Commandments are a testimony, a witness of the Holy One and Heaven’s plan for humanity on Earth now and l’olam v’ed (over the horizon and beyond, i.e., “forever and ever”).
But thankfully, in the orah reading יתרו Yitro (“Jethro,” Exodus 18:1–20:23) we learn how Heaven offers to free us from the things that have chained us to a life headed toward true death and introduce us personally to a way that leads to true life and peace — no matter what happened before or what’s going on now.
When we look at the Torah reading בְּשַׁלַּח Beshalach (“when he sent” or “after he had let go,” Ex. 13:17–17:16), we need to ask ourselves five big questions: Is God with us? Are we really free? Where are we going? How will we get our “daily bread”? Where will we find “living water”?
And via a number of parallel passages in the Prophets, Writings and Apostolic Scriptures, we learn that the answer to all those questions is Yeshua the Messiah (Jesus the Christ).
What does the Passover, an event that happened over 3,500 years ago, have to do with our current lives? Why should we concern ourselves with studying about God’s judgment on Mitzraim (Egypt)? In the Torah reading Bo, we see in the Torah section בוא Bo (“come,” Exodus 10:1–13:16) a battle of wills between Heaven and the king of Mitzraim (pharaoh). Heaven was not just picking a fight with the people of Mitzraim. Heaven was not punching down, so to speak. Heaven was trying to free not just Israel from bondage but also the entire world.
Genesis ended with the descent of Israel into slavery and Exodus shows us the ascent of Israel to freedom. God had made a promise to Abraham, Isaac and Jacob and after several generations in Egypt.
In the Torah reading שמות Shemot (“names,” Exodus 1:1–6:1), God was making good on His promise to return His people to His Promised Land. Moses and Aaron would be His primary instruments to fulfill the promise, but there are other “saviors” we meet before God sends Moses to save His people: the daughter of Pharaoh, and Tzipporah, the daughter of Yitro (Jethro).
God kept His promises to Israel in bondage, and because of that we can rest assured He will keep His promises to us. God is eternal, and so are His promises. Key to those promises is Messiah Yeshua (Christ Jesus). Shemot helps us remember that He will bring them to pass on His timetable.
The account of Yosef (Joseph) in Genesis 37–50 is key to unlocking the role of Israel and Messiah Yeshua (Christ Jesus) in the world and throughout the Bible. And the Torah reading ויגש Vayigash (“he approached,” Gen. 44:18–47:27) is pivotal point in his story.
God hates divorce — schism in what should be a supportive whole. But Heaven also brings division to separate truth from falsehood — good from bad — for the sake of all humanity. That’s a key lesson from the Torah reading וַיִּשְׁלַח Vayishlach (“and He sent,” Genesis 32:4–36:43) that shows why those who live like Eysau (Esau) can’t be part of the legacy of Israel: Messiah Yeshua (Christ Jesus).