The startling rise of Joseph to multicolored coat and in-your-face-dreams fame then seemingly inglorious fall into slavery and imprisonment in Egypt seems a cruel lot for the favored son of Israel. But the Torah passage מִקֵּץ Miketz (Gen. 41:1–44:17) further reveals why his journey occupies such a large section of Scripture and foreshadows Messiah Yeshua (Christ Jesus). Together with Miriam’s “Magnificat” prayer (Luke 1:26–56) at Chanukah, we can see seeking Heaven’s wisdom can point us to the purpose in seeming purposelessness.
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Some may read the Letter to the Hebrews in the Apostolic writings and think that because Yeshua (Jesus) was offered once for all sins, transgressions and iniquities then Yom Kippur is a relic of the “old covenant” between Heaven and Israel.
Instead, we learn throughout the Bible that this annual memorial is really an essential lived-out reminder of Yeshua’s “new covenant,” through which Heaven transforms the whole world into a land of peace.
At Sukkot (Festival of Tabernacles), we celebrate Heaven’s work to heal the breach between the God and humanity, so that once again, the Creator can live with His creation. And one of the most enduring and repeated reassurances the Holy One is Immanu El — God with us.
In the Torah reading שמות Shemot (“names,” Exodus 1:1–6:1), we see Heaven’s revelation of “the Name,” translated as “I am” or “I will be.” But in this passage, we also see a foreshadowing of the “name above all names”: God With Us. This study explores the “now and not yet” prophecies of Messiah Yeshua (Christ Jesus) in the “Book of Immanuel” (Isaiah 7–12).
Our choices can cause irreparable harm to others, including the next generation. That’s a key lesson from the Torah reading אמר Emor (“say,” Leviticus 21-24).
The Holy One of Israel loves mercy more than rote obedience, and He loathes hypocrisy. God looks at our conduct, as well as the heart behind our actions. We can fool those around us, we might even fool ourselves, but we can’t fool God.
In part 2 of our deep dive into Messiah Yeshua’s Sermon on the Mount (Matthew 5-7) and Sermon on the Plain (Luke 6:17-36), we explore the Beatitudes and discover how we can find true happiness through sorrow over life apart from the Creator and joy over Heaven’s Anointed One who heals the pain.
This is the second part of a study on how we go into the Creator’s presence by way of the Messiah and how the Creator’s presence goes into us and through us into the world around us by way of the Messiah. Yeshua’s ministry on Earth fulfilled God’s desire to dwell with us, not to be foreign to us. A heart transformed, such as King David’s, welcomes the Kingdom of God and the fact God can see everything in us. The Holy One provides us a way out of temptation to forsake Him when we cry for help from Heaven’s tag team of comforters, Yeshua the Son of Man and the Spirit.
Teachings of Sukkot and Shemeni Atzeret (Tabernacles and the Eighth Day) and of Yeshua’s ministry on Earth are that God desires His dwelling place to be with us — better, within us — not foreign to us. A heart transformed welcomes the Kingdom of God and the fact God can see everything in us. The Holy One provides us a way out of temptation to forsake Him when we cry for help from Heaven’s tag team of comforters, Yeshua the Son of Man and the Spirit.
Rules about “clean” and “unclean” in Leviticus 12–15 (Torah portion אמר Emor, “say”) apply primarily to the priests of Israel, and they are object lessons to teach us about “our great High Priest,” Messiah Yeshuah (Christ Jesus). Priests were held to a higher code of conduct than the regular native-born Israelites, and that will be the case in the Messianic age, too, as described in this week’s parallel reading, Ezekiel 44:15–31.