What does it mean to be “in Christ,” and what does it mean to have “Christ in you”? We go into the Creator’s presence by way of the Messiah. The Creator’s presence goes into us by way of the Messiah.
Among the biblical symbols of Sukkot (festival of Tabernacles, or Booths) is the tent, the temporary dwelling. It reminds us of who we are, where we’ve been and where we’re going. The sukkah is also a visual representation of how to have “Messiah in us” and to be “in Messiah” at the same time.
At times we can feel so lost or out of control that there seems to be no way back to normal. The “lyrics” of the “Song of Moshe” (Moses), recorded in the Torah reading Ha’azinu (Deuteronomy 32), foretold of a time when Israel would wander so far from the One Who freed them from slavery in Mitzraim (Egypt) that the would appear to be lost forever.
While this is not an uplifting number, Israel is commanded to memorize it. That’s because the song shows the only way they would be able to return to the LORD.
Let’s find out more about why the redeemed from the world on the Day of the LORD will be singing the Song of Moshe and the Song of the Lamb (Rev. 15:3–4).
In the final chapter of Deuteronomy, God tells Moses (and Moses tells the children of Israel) that he’s going to die and that shortly thereafter, everything Moses has worked for the last 40 years to accomplish will go right into the rubbish bin. On the surface, it is the most depressing message ever.
It’s quite fitting that the Shabbat when Torah reading וַיֵּלֶךְ Vayelech (“he went,” Deuteronomy 31) often falls on is the “Shabbat of Teshuvah” (Sabbath of Repentance). It’s planted between Rosh Hashanah and Yom Kippur, because it’s a calling back, a call to turn around and return to God. It’s also part of the Day of Awe, a calling to be in awe of who our God is. We should be in awe and remember our place in comparison with the God of the universe.
Where is the turnaround? Realizing you’re on the wrong path and owning your sin is merely step 1. You have to get up — and move. Even if your life is going off the rails, there’s a way back. That is what the Days of Awe are about.
Choosing life over death seems like an easy choice, but it can be hard for some people. The spirit is willing but the flesh is weak (Matt. 26:41; Mark 14:38).
In Moses’ third address to the second generation of Israel post-Egypt, recorded in Torah reading נִצָּבִים Nitzavim (“standing,” Deut. 29:9–30:20), he tells them (and us) they have a choice between life and death. He implores us to choose life.
We are also told that the Torah isn’t difficult, if it’s in your heart and in your mouth. Men make it difficult, but God doesn’t.
Why does God judge the leadership and “shepherds” of Israel more strictly than the followers, the “sheep.”
Torah reading ואתחנן Va’etchanan (“and I pleaded,” Deuteronomy 3:23–7:11), we discover why community leaders — at any level, from the nation to the assembly of believers — bear a huge responsibility when they get it wrong. The errors of leadership can cause great harm to the community and split it apart, even more so if their pride precludes them from gathering back into the fold those sheep they have scattered.
Are we thankful that Heaven’s faithfulness isn’t like our faithlessness, making promises we can’t keep (out of hopefulness) and won’t keep (out of deception)? In the double-header Torah reading of מטות Matot (“tribes,” Numbers 30–32) and מסעי Massei (or Mase’y, “journeys of,” Numbers 33–36), we learn why Yeshua (Jesus) taught that vows and oaths were no flippant matter, why Heaven’s “new covenant” promise is dependable to remember our iniquities no more (Jeremiah 31:31–34) and how being “grafted in” to the people of God has been the plan (Romans 11).
It’s important to respect yourself as one who bears the image of God, but when does self-love cross over into conceit? And when that conceit is in the heart of a prophet that practices deceit, it’s a sobering warning. The lesson of Balaam told in Torah reading בָּלָק Balak (Numbers 22:2-25:9) and expanded upon in Micah 5:6–6:8 and Jude 3-16 is a warning and a contrast between a true prophet of God, namely Messiah Yeshua (Christ Jesus), and a false prophet.