Starting after Sukkot 2024, Hallel Fellowship switched to a three-year cycle of Torah and parallel Bible readings (2024–2027), outlined by TorahResource. While there’s ancient evidence for a triennial cycle, a major benefit is to provide more time to mine more of Scripture for lessons.
Readings
- Genesis 12–13
- Joshua 24:3–18
- Hebrews 11:1–10
Shabbat Chanukah/Hanukkah
- Numbers 7:1–11, 18–29
- Zechariah 2:10–4:7
- John 10:22–42
In John 10:22–30, Yeshua (Jesus) is in Jerusalem during the Feast of Dedication, known as Chanukah/Hanukkah. This festival commemorates the rededication of the Second Temple after its desecration. During this time, Yeshua declares, “I and the Father are one,” asserting His unity with God. This statement leads to tension with some Jewish leaders, who accuse Him of blasphemy. Yeshua emphasizes His divine identity and mission, aligning Himself with the festival’s themes of light and dedication.
Learn more about why Yeshua (Jesus) celebrated Chanukah and why it isn’t just a Jewish holiday.
Corresponding reading in the 1-year Torah cycle
Key Hebrew vocabulary
These terms from this week’s Torah passage emphasize foundational themes such as faith, obedience, divine election and the global scope of God’s redemptive plan. Together, they highlight the beginning of God’s covenantal relationship with humanity, ultimately fulfilled in the Messiah (Christ).
Genesis 12
אברם (Avram) — Abram
- The original name of Abraham, meaning “exalted father.”
- Lesson: Abram’s name, meaning “exalted father,” sets the stage for his role as the progenitor of nations. While his initial name reflects his individual significance, it foreshadows the eventual transformation to אברהם (Avraham)—“father of a multitude”—emphasizing his covenantal destiny as a patriarch of many nations (Genesis 17:5).
לך־לך (Lech-Lecha) — “Go forth” or “Go for yourself”
- A command from God to Abram in Genesis 12:1, indicating a call to leave his land and family for a divinely appointed purpose.
- Lesson: This command signifies a radical call to faith and obedience. Abram is asked to leave his familiar life and rely entirely on God’s promises. The phrase suggests a journey not just physically to a new land, but spiritually into a deeper relationship with God. It also prefigures the theme of pilgrimage and dependence on divine guidance, central to the identity of God’s people.
ארץ (Eretz) — Land
- Central to the covenant promise; often refers to the land of Canaan.
- Lesson: The land is a core element of the Abrahamic covenant. It symbolizes God’s tangible blessings and serves as a stage for His relationship with His people. The promise of the land to Abram reflects God’s sovereignty and His plan to restore creation through His chosen people. It also points forward to the eschatological hope of a restored creation.
ברכה (Bracha) — Blessing
- A recurring theme in God’s promises to Abram (Genesis 12:2–3).
- Lesson: God’s promise to bless Abram and make him a blessing (Genesis 12:2–3) establishes a universal framework. The covenant is not just for Abram’s benefit but for the redemption of all nations via Israel, whose ultimate reality is in Yeshua Mashiakh (Messiah), through whom all nations are blessed (Galatians 3:8).
שׁם (Shem) — Name
- “I will make your name great” (Genesis 12:2). Represents legacy and reputation.
- Lesson: The promise to make Abram’s name great (Genesis 12:2) contrasts with the Tower of Babel narrative (Genesis 11:4), where humans sought to make a name for themselves. Abram’s greatness is a result of divine grace, not human effort, highlighting God as the source of true honor and legacy.
משפחה (Mishpacha) — Family/Clan
- “All the families of the earth shall be blessed through you” (Genesis 12:3).
- Lesson: God’s blessing through Abram extends to all the families of the earth (Genesis 12:3). This demonstrates God’s intention to use Abram as a means of global reconciliation and foreshadows the inclusion of Gentiles in God’s redemptive plan (Ephesians 2:11–22).
מזבח (Miz-be-ach) — Altar
- Abram builds altars to worship the LORD at various points in his journey (Genesis 12:7–8).
- Lesson: Abram’s altars symbolize his faith and worship of the true God. Building altars in the land underscores Abram’s acknowledgment of God’s sovereignty and marks sacred encounters with Him. These altars are precursors to the tabernacle and temple, central places of worship in Israel’s later history.
Genesis 13
מקום (Maqom) — Place
- Refers to specific locations where events occur, such as where Abram worships or settles.
- Maqom in Genesis 12–13 reflects the interplay between physical space and divine activity:
- Sacredness: Certain places become holy through encounters with God.
- Genesis 12:6–8: Abram arrives at specific locations, such as Shechem and Bethel, where he builds altars and worships the LORD. The term maqom emphasizes these places as sites of divine revelation and human response.
- Lesson: These locations mark the presence of God and become sacred because of Abram’s acts of worship. They foreshadow later “holy places” in Israel’s history, such as the tabernacle, temple, and ultimately the belief that God’s presence sanctifies wherever He chooses to dwell (e.g., Psalm 132:13–14).
- Promise: The land’s significance as part of God’s covenant with Abram.
- Genesis 13:14–17: God instructs Abram to look at “the place” (maqom) where he stands and promises the land to his descendants. This physical connection between Abram and the land highlights the tangible nature of God’s promises.
- Lesson: The maqom represents God’s sovereignty over the land and His intention to grant it to Abram’s offspring. This points to the land as a covenantal gift, central to Israel’s identity and God’s redemptive plan.
- Faith: Abram’s journey through these places as acts of trust and obedience.
- Genesis 12:1: God’s command for Abram to leave his home (lech-lecha) implies leaving one maqom for another. Abram’s willingness to journey without knowing the final destination demonstrates faith and trust in God.
- Lesson: The movement between maqom emphasizes that God’s promises are fulfilled as Abram obeys. It also reflects the pilgrim identity of God’s people, who often live in transition while awaiting fulfillment of His promises (Hebrews 11:8–10).
- Moral geography: The distinction between places aligned with God’s purposes and those that lead to ruin.
- Genesis 13:10–12: Lot chooses the Jordan Valley, which appears prosperous but is associated with wickedness (Sodom and Gomorrah). In contrast, Abram remains in the land God has promised. The term maqom underscores the distinction between places associated with God’s blessings and those with human corruption.
- The places where Abram builds altars, such as Shechem and Bethel, later become significant in Israel’s history:
- Shechem: Site of covenant renewal under Joshua (Joshua 24).
- Bethel: A location of divine encounters, such as Jacob’s vision (Genesis 28:10–22).
- Lesson: This themes points forward to the teaching that God sanctifies space, whether it is the land of Canaan, the Tabernacle/Temple, or ultimately the hearts of His people through the work of Messiah (John 4:21–24).
- Sacredness: Certain places become holy through encounters with God.
נגב (Negev) — The Negev
- A desert region in southern Canaan where Abram travels (Genesis 13:1).
מראה (Marei) — Vision, Seeing
- Related to Lot’s choice of land (Genesis 13:10); describes what he sees in the Jordan Valley.
- Marei plays a significant theological role in Genesis 12–13, as the act of seeing, both literal and symbolic, conveys themes of divine revelation, human decision-making, faith, and contrast between spiritual and worldly perspectives:
- God’s revelation: Marei signifies moments where God makes His will known, affirming His covenant and guiding His people.
- Genesis 12:7: “The LORD appeared (וַיֵּרָא, vayeira) to Abram and said, ‘To your offspring I will give this land.’” Here, the act of God appearing to Abram (marei) initiates a moment of divine revelation. Abram’s ability to “see” God (in a theophany) signifies the establishment of a personal and covenantal relationship.
- Lesson: God’s self-revelation marks critical moments of His promises and purposes. By appearing to Abram, God assures him of the certainty of His promise, even though its fulfillment lies in the future. This “seeing” connects to the broader biblical theme of faith being rooted in God’s revealed will, not merely human effort or perception.
- Faith vs. fleshly vision: The contrast between Lot and Abram highlights the theological distinction between seeing with faith and seeing with worldly eyes.
- Genesis 13:10–11: “And Lot lifted his eyes and saw (וַיִּשָּׂא לֹט אֶת־עֵינָיו וַיַּרְא, va-yisa Lot et einav va-yar) that the Jordan Valley was well watered….” Lot’s choice to settle in the Jordan Valley is based on what he sees — a lush, fertile land resembling the garden of the LORD. However, this region includes Sodom, known for its wickedness (Genesis 13:13).
- Lesson: Lot’s vision reflects a worldly perspective, prioritizing material wealth and comfort over spiritual discernment. This contrasts with Abram, who walks by faith, trusting in God’s promise of the land. The narrative highlights the danger of relying solely on physical sight without considering God’s moral and spiritual guidance.
- Covenantal promises: Abram’s vision is tied to God’s promises, reinforcing the idea that spiritual vision aligns with divine purposes.
- Genesis 13:14–15: “The LORD said to Abram… ‘Lift up your eyes and look (שָׂא־נָא עֵינֶיךָ וּרְאֵה sa-na einekha u-re’eh) from the place where you are….’” After Lot departs, God commands Abram to “see” the land He is giving to Abram and his descendants.
- Lesson: Unlike Lot, Abram’s act of lifting his eyes occurs in response to God’s command, symbolizing faith and obedience. Abram’s vision is aligned with God’s promise, not immediate gratification. This reinforces the theological theme that true vision comes from seeing through the lens of God’s promises, rather than through human ambition or desire.
- Moral discernment: Seeing includes a moral component—choosing what aligns with God’s righteousness over worldly allure. The contrasting uses of seeing (marei) in Genesis 13 underscore the importance of spiritual discernment:
- Lot’s vision leads him toward Sodom, representing moral compromise and eventual judgment.
- Abram’s vision, guided by God, leads to reaffirmation of the covenant and a deeper understanding of God’s purposes.
- Lesson: Seeing is not just physical but spiritual—aligning one’s perspective with God’s will is essential for living out His promises.
- Eschatological hope: The theme of “seeing” God and His promises culminates in the hope of believers in Yeshua the Messiah for communion with God in eternity (Hebrews 11). Marei in Genesis 12–13 anticipates later biblical events where vision plays a central role:
- Moses and the burning bush (Exodus 3:2): Divine appearance reveals God’s mission for Moshe (Moses).
- Prophetic visions: Prophets often receive divine guidance through visions (marei), emphasizing God’s ongoing revelation to His people.
- Messianic fulfillment: Abram’s faith and vision point forward to the ultimate fulfillment of God’s promises in Messiah. Yeshua emphasizes the importance of spiritual sight, saying, “Blessed are the pure in heart, for they shall see God” (Matthew 5:8).
- God’s revelation: Marei signifies moments where God makes His will known, affirming His covenant and guiding His people.
קרע (Qara) — To call (on the name of the LORD)
- Abram continues his worship of God, emphasizing his faith (Genesis 13:4).
- Qara in Genesis 12–13 communicates Abram’s acknowledgment of God’s sovereignty, faithfulness and covenantal relationship:
- Worship and dependence: Abram’s calling on God reflects his reliance on the LORD amidst uncertainty.
- Key verse: “There he built an altar to the LORD and called on the name of the LORD” (Genesis 12:8; Genesis 13:4).
- Lesson: Calling on the Name of the LORD signifies worship, prayer, and public proclamation of faith in the LORD. Abram’s actions demonstrate his dependence on God amidst his journey into an unknown land. By invoking God’s name, Abram acknowledges the LORD as the true God, contrasting with the idolatrous practices of the surrounding peoples. This anticipates the establishment of a covenantal relationship between God and Abram’s descendants, where worship and reliance on God are central.
- Proclamation of God’s sovereignty: It signifies Abram’s recognition of God’s dominion over the land and creation.
- Lesson: To “call on the name of the LORD” also implies proclaiming His sovereignty and authority over creation, particularly the land Abram is in. By calling on God’s name in a foreign land, Abram is symbolically declaring Yahweh’s universal dominion. This act serves as a quiet opposition to local gods, affirming that the land promised to Abram belongs to the LORD, who will fulfill His covenant.
- Faith and covenant: Calling on the LORD ties Abram’s actions to the broader covenant promises of land, descendants, and blessing.
- Genesis 12:8; 13:4: Abram’s calling on the LORD follows God’s promises to give him the land and make him a great nation.
- Lesson: Abram’s act of calling reflects faith in God’s promises even when they remain unfulfilled. It underscores Abram’s role as a mediator of God’s blessings, as his faith and worship anticipate the broader covenant themes of land, descendants, and blessing for all nations.
- Contrast and example: Abram’s actions provide a model of faith and devotion, contrasting with Lot’s choices. While Abram consistently calls on the LORD, Lot chooses the lush Jordan Valley and aligns himself with Sodom (Genesis 13:10–13). The absence of Lot calling on God highlights a contrast:
- Abram’s faith and worship align him with God’s covenantal promises.
- Lot’s decisions, based on sight rather than faith, foreshadow his eventual entanglement with sin and judgment.
- Lesson: Calling on the LORD reflects trust and alignment with divine purposes, while its absence often points to human self-reliance and poor discernment.
- Salvation history: This term connects Abram’s faith to the broader biblical narrative, culminating in salvation through Messiah. The act of “calling on the name of the LORD” becomes a central theme in the Apostolic Writings (aka the “New Testament”):
- Joel 2:32: “Everyone who calls on the name of the LORD will be saved,” fulfilled in the context of Yeshua’s redemptive work (Acts 2:21; Romans 10:13).
- Lesson: Abram’s calling anticipates the universal access to God through faith, not bound by geography or lineage but by the grace of God through Messiah.
- Worship and dependence: Abram’s calling on God reflects his reliance on the LORD amidst uncertainty.
ברית (Brit) — Covenant
- While not explicitly mentioned, this theme underlies God’s promises to Abram regarding land and descendants.
- Lesson: Although not explicitly named in these chapters, the covenant is the overarching theme. God’s unilateral promise to Abram showcases His grace and commitment. It lays the foundation for subsequent covenants (e.g., Sinai, Davidic, New Covenant) and demonstrates God’s faithfulness to His word.
פרד (Parad) — To separate
- Used to describe the separation between Abram and Lot (Genesis 13:9–11).
- Lesson: The separation of Abram and Lot (Genesis 13:9–11) illustrates Abram’s faith in God’s provision. While Lot chooses based on immediate benefit (the lush Jordan Valley), Abram trusts in God’s promise of the land. This separation underscores themes of divine election and the distinction between those who trust in God and those who follow worldly wisdom.
עמק (Emek) — Valley
- Lot chooses the lush Jordan Valley (Genesis 13:10).
זרע (Zera) — Seed/Offspring
- Central to the Abrahamic Covenant
- Genesis 12:7: “To your offspring (זַרְעֲךָ, zarekha) I will give this land.”
- Genesis 13:15–16: “I will give it to you and to your offspring forever. I will make your offspring like the dust of the earth…”
- Lesson: Zera represents the promise of descendants, a foundational element of the Abrahamic covenant. God’s assurance of numerous offspring underscores His intention to create a chosen people through Abram. This promise connects Abram to the broader narrative of God’s plan for humanity, beginning with the promise of a deliverer in Genesis 3:15 and culminating in the Messiah, Yeshua (Galatians 3:16).
- Multiplication of the Seed
- “Like the dust of the earth” (Genesis 13:16): This metaphor emphasizes the vastness of Abram’s descendants, extending beyond biological multiplication to include spiritual descendants through faith.
- Lesson: The innumerable seed signifies both physical Israel and the inclusion of Gentiles into the family of God through faith in Messiah (Romans 4:16–17). It highlights God’s sovereignty and faithfulness in fulfilling His promises, even when they seem impossible (e.g., Abram’s old age and Sarai’s barrenness).
- Tension between promise and reality
- At this stage in the narrative, Abram has no children, and Sarai is barren. The promise of zera exists in tension with their present circumstances.
- Lesson: This tension invites Abram to live by faith, trusting in God’s power to fulfill His promises despite human limitations. It underscores the theme that God’s promises often require faith in what is unseen (Hebrews 11:1). Abram becomes a model of faith for later generations (Romans 4:18–22).
- Continuity with the redemptive plan. Zera ties Abram’s story to the broader biblical narrative:
- Genesis 3:15: The promise of the “seed” of the woman who will crush the serpent’s head. Abram’s seed continues this line of hope.
- Genesis 12:3: The ultimate zera is Yeshua Mashiakh, Who fulfills God’s promise to bless all nations through Abram (Galatians 3:16).
- Lesson: The promise of zera points to the Messiah, emphasizing the central role of Abram’s descendants in the salvation of the world. It connects God’s covenant with Abram to the universal scope of redemption, uniting all people under Christ.
- Covenant inheritance and land
- The promise of zera is intricately connected to the promise of the land (Genesis 12:7; 13:15). The land is meant to be an inheritance for Abram’s seed.
- Lesson: This linkage demonstrates that the blessings of the covenant are both physical (the land) and spiritual (relationship with God). The land serves as a place where God’s covenantal relationship with His people is lived out, pointing forward to the eschatological hope of a new heaven and a new earth.
- Universal blessing through the Seed
- Genesis 12:3: “And in you all the families of the earth will be blessed.”
- Lesson: Abram’s zera is not only a means of building a great nation but also the vehicle through which God will bring salvation to the world. This universal aspect of the promise anticipates the inclusion of all nations in God’s redemptive plan through Christ (Matthew 28:19–20; Galatians 3:8).
- Symbol of God’s faithfulness
- God repeatedly reaffirms the promise of zera to Abram, even as obstacles arise (e.g., barrenness, delays).
- Lesson: The promise of zera reflects God’s unwavering faithfulness and His power to bring life where there is none. It serves as a reminder that God’s plans are not hindered by human frailty or external circumstances.
נשא עיניו (Nasa Einav) — “Lifted his eyes”
- Describes both Lot (Genesis 13:10) and Abram (Genesis 13:14), indicating a key moment of decision and divine promise.
- Lesson: Abram lifting his eyes (Genesis 13:14) after Lot’s departure signifies God’s reaffirmation of the promise. The act of looking in faith symbolizes Abram’s reliance on God to fulfill His word. It contrasts with Lot’s vision, which focuses on immediate gratification rather than divine guidance.
Studies
This study delves into the rich, interwoven tapestry of Genesis 14, Isaiah 41 and Hebrews 7, where Melchizedek emerges as a prophetic foreshadowing of the Messiah’s eternal priesthood. Explore how Abram’s encounter with this mysterious king-priest points to the Messiah’s role as the ultimate deliverer and high priest. Uncover the Messianic themes woven throughout Isaiah’s vision and the Letter to the Hebrews, revealing the Messiah as the fulfillment of God’s promises and the one who ushers in the true rest for His people.
This study of Genesis 12–13, Joshua 24, Hebrews 11, Zechariah 2–4 and John 10 explored the theme of God’s promises and their fulfillment, tracing the lineage of the “seed” from Eve to Yeshua (Jesus). Vows, oaths and faithfulness are key principles for us because they undergird God’s promises, as seen in the chain of the “seed” from Eve to Abraham, Isaac, Jacob, Judah, David and ultimately to the Messiah. The rededication of the Temple celebrated at Chanukah is part of the prophecy of a “greater glory” to come to the structure, and it was fulfilled in Yeshua, the promised…
God’s unwavering love: Foreshadowed in Abraham, realized in Messiah (Genesis 12–17)
This study on the Torah reading לֶךְ-לְךָ Lech Lecha (Genesis 12–17) explores the spiritual lineage of Abraham and how it emphasizes God’s faithfulness and love, irrespective of human failings. This faithfulness and love reaches its fullness in Yeshua the Messiah (Jesus the Christ).
Being a true descendant of the covenant the Creator of Heaven and Earth made with him means embodying the trust — faith — he had in Heaven’s promises, not just sharing his DNA. We explore the importance of spiritual commitment over rituals such as circumcision, biblical criticism toward religious figures’ service without sincerity, and the necessity for…
Where everyone knows the Name (Genesis 12)
In the Torah reading לֶךְ-לְךָ Lech Lecha (Genesis 12–17), we are introduced to Abram (later renamed Abraham) when he is called to leave his hometown to for a new land.
God calls us into community, not only with Him but with His people. This is why He establishes a land, a place of rest where people can focus on fellowship with Him, whether one is in the land or not.
This Promised Land, originally occupied by Abraham, is meant to be a “home” for all of His people. It’s where God put His name, where the Word became flesh, died and…
Oppressing others oppresses your soul (Genesis 13–14)
The Torah reading לֶךְ-לְךָ Lech Lecha (“go forth,” Genesis 12:1–17:27) introduces us to Abram, a descendant of Shem, who God calls to leave his homeland in Ur of the Chaldeans and to emigrate to Canaan. This is the start of the Abraham, Isaac and Jacob historical trilogy.
This trilogy is so important to the understanding of the Torah that God introduces Himself to future generations as the “God of Abraham, Isaac and Jacob.” And Yeshua (Jesus) taught that this name for the Almighty is a key witness of the resurrection to come.
And Lech Lecha also introduces us to the evils of Sodom…
How Abram learned faith, fought fear and become a friend of God
In the Torah reading Lech Lecha (“go forth,” Genesis 12–17), we see some key motifs from Abram/Abraham’s life that are repeated or echoed elsewhere in Scripture. Yeshua the Messiah (Jesus the Christ) is the ultimate expression of these messages from Heaven.
Genesis 12:1–17:27: Why God cannot be bribed
When you are called to move, what is your first question? Do I move to the next town, next state, across the country or to a foreign land? We usually want to know our exact destination before we move.
We also prefer to plan how we will transport ourselves? Will we go by car, train, bus or plane?
In the Torah section לֶךְ-לְךָ Lech Lecha (“get going,” Gen. 12:1-17:27), Abram was not given a destination. It’s a strange place to be when you don’t know where you’re going. It takes trust to make the first step. And this is the beginning of…
What is the ‘order of Melchizedek’?
The Torah portion לח לח Lech-Lecha (Genesis 12-17) includes Abraham being called out of Ur of the Chaldeans. But there’s a specific event in Genesis 14 that deserves special focus: Abraham’s encounter with the mysterious Melchizedek. We meet this ancient pre-Israel king of Yerushalayim (Jerusalem) again in the books of Psalms and Hebrews. Why is he so important, and what does he have to do with Yeshua haMashiakh (Jesus the Christ)?
Genesis 12–17: Instant gratification is never instant or gratifying
It’s not easy to leave one’s family, even at 75 years old, but God called Abram out of his father’s house for his own good. This was Abram’s first test.
In the Torah passage לֶךְ-לְךָ Lech Lecha/Lekh Lekha (“go forth,” Genesis 12:1-17:27), we learn that Abram’s faith came from both hearing God’s instruction and doing it. Doing matters, not just hearing. Hearing is easy, doing is much more involved and more difficult. When our life is smooth and we get instant gratification, it’s easy to continue walking in a way that brings a quick blessing. But when we are doing something that is…
Genesis 12–17: Abram’s ‘slaves’ aren’t like American slavery
God is not an American. As we study the Torah reading לֶךְ-לְךָ Lech Lecha (“get going!” Genesis 12–17), we should remember that the Bible He divinely inspired should not be interpreted through the lens of American history.
Conversion by circumcision vs. by the Spirit (Galatians 5)
Paul’s discussions of circumcision, mainly in Galatians, Philippians and Romans, have been interpreted as being condemnation against the Torah, because the Law calls for circumcision for newborns and those wanting to participate in key parts of worship of God.
However, it must be remembered that circumcision by the first century A.D. had become an “identity marker” separating Jews from non-Jews. Like observance of Shabbat, circumcision was listed among the “works of [the] law” in the Dead Sea Scrolls that defined those separate from the corrupt religious system around the time of the first century. The rite of circumcision could be behind…
Mature believers and the Torah: Meaning of ‘Sarah’ and ‘Hagar’ in Galatians 4
Galatians 4, with its discussion of freedom from being “under [the] law” and not of the Jerusalem related to the flesh, is often cited by those who argue that observing the Torah is a backward step for believers in Messiah Yeshua. However, considering what Paul already wrote in chapters 1 through 3 and the parallel discussion in Romans 5–7, his point in this chapter is that both Jews and non-Jews are in the same situation without God’s method of salvation, which isn’t God’s Law. Yet God’s goal for humanity long-term is heart-led obedience to His Law.
Who is Malakh YHWH (the Angel of the LORD)?
A common perception of an “angel” is a cute winged chubby baby, something as innocuous as a fairy, or a passive messenger. “The angel of the LORD” — Malakh YHWH in Hebrew — is a quite different figure that shows up throughout the Bible with massive power and authority. Who is he?
You want to be one of God’s firstfruits
Messiah Yeshua (Jesus) is called the firstfruits of the resurrection (1st Cor. 15:20), and why are we called firstfruits of creation (James 1:18)? Pentecost originally was a celebration of the firstfruits of the wheat harvest and followed 50 days after the celebration of the firstfruits of the barley harvest. What is God teaching here about Yeshua and us?
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