Yom Teruah: More Than the Jewish New Year

 

Yom Teruah is not merely the biblical "New Year." It is a commanded memorial of teruah—a sacred day of proclamation, remembrance, gathering, and anticipation. When viewed through the life and teachings of Yeshua, its imagery of the shout, trumpet, resurrection, gathering, and arrival of the King takes on profound Messianic significance.

Yom Teruah: The Day of Shofars

“In the seventh month, on the first day of the month, you shall have a set-apart gathering; you shall do no regular work. It is a day of blowing of shofars to you.” (Numbers 29:1)

The Hebrew root of teruah carries the idea of a loud cry, shout, alarm, or joyful acclamation. It can describe human shouting as well as the sound associated with horns. Traditionally, this is understood as sounding of the shofars. A shofar is traditionally fashioned from a ram's horn. 

Yom Teruah is also known as Rosh Hashanah, meaning new year. However, the Torah states that Yom Teruah takes place in the seventh month, not the first month. Rosh Hashanah and the new year theology surrounding it developed much later. Even Jewish sources acknowledge that the Torah itself simply calls it Yom Teruah and does not explicitly describe it as the Jewish New Year. Therefore, whatever later Jewish tradition says about Rosh Hashanah, "New Year" is not the primary designation given to this feast in the Torah.

Where Did Yom Teruah Come From?

Like all other Biblical feast days, Yom Teruah did not originate from human tradition but was established by Yahweh Himself.

“Yah spoke to Moses, saying, “Speak to the children of Israel, saying, ‘In the seventh month, on the first day of the month, there shall be a solemn rest for you, a memorial of blowing of shofars, a set-apart gathering. You shall do no regular work. You shall offer an offering made by fire to Yah.” (Leviticus 23:23–25)

It was never originally considered a “New Year’s” festival. The Torah says that the month of the Exodus is the beginning of Israel’s months:

“This month shall be to you the beginning of months. It shall be the first month of the year to you.” (Exodus 12:2)

The first month is Abib/Nisan, not Tishri the seventh month that Yom Teruah takes place on. 

What Did Ancient Israel Do?

In modern times, Yom Teruah is known for apples and honey. While there is nothing wrong with this, all the Torah gives us is:

• Rest
• Set-apart gathering
• Teruah (shofar, trumpets, shouting)
• Offerings

Numbers 29 is particularly valuable because it shows that Yom Teruah was part of a larger set of Fall appointed times, linked with Yom Kippur and Sukkot. This paints an interesting theological progression:

• A proclamation, Yom Teruah
• Then atonement, Yom Kippur
• Then dwelling/joy, Sukkot

The Spring moedim (appointed times) pointed to Yeshua’s fist coming, the Fall moedim point to his second coming. 

How Was Yom Teruah Understood Historically?

Philo of Alexandria, a first century Jewish philosopher living in Egypt, says trumpets were played in the temple during the sacrifices and connects the feast with the trumpet at Sinai. Philo is significant because he gives us evidence from the first century that trumpet imagery surrounding this feast was associated not merely with later Jewish tradition, but with themes of divine revelation, authority, and gathering.

“Immediately after comes the festival of the sacred moon; in which it is the custom to play the trumpet in the temple at the same moment that the sacrifices are offered. From which practice this is called the true feast of trumpets, and there are two reasons for it, one peculiar to the nation, and the other common to all mankind. Peculiar to the nation, as being a commemoration of that most marvelous, wonderful, and miraculous event that took place when the holy oracles of the law were given. For then the voice of a trumpet sounded from heaven…” (The Special Laws, II, XXXI)

“On the third day, when it was morning, there were thunders and lightnings, and a thick cloud on the mountain, and the sound of an exceedingly loud shofar; and all the people who were in the camp trembled.” (Exodus 19:16)

Later, Philo also gives the trumpet a military meaning, calling attention to its use in war, both for advancing and retreating. Philo essentially sees the trumpet as announcing- Elohim’s revelation, authority, peace, and the gathering of his people. 

The Mishnah, compiled around the beginning of the third century, gives us considerably more detail. By this point, Yom Teruah had become known as Rosh Hashanah, with elaborate themes of: 

• Kingship (Malchuyot)
• Remembrance (Zichronot)
• Trumpets (Shofarot)

The Mishnah specifically describes these three elements in the Rosh Hashanah service. These ideas are not necessarily wrong simply because they developed later, but they should be distinguished from what the Torah itself explicitly says. 

How Should We Celebrate Yom Teruah Today?

Because the Temple and altar are no longer present, we cannot reproduce the biblical sacrificial observance. But several essentials remain directly applicable:

• Rest- Leviticus 23 identifies it as a Sabbath/rest day.
• Set-apart gathering- The day is intended to be a gathering of Yah’s people.
• Teruah- Whether one understands this as shouting, sounding an instrument, or both, the proclamation itself is central to the day.
• Remembering Yahweh- The word memorial/ remembrance is significant. Rather than allowing the day to become merely a misplaced New Year's celebration, we can use it as an opportunity to remember Elohim’s covenant, His commandments, His faithfulness, and His coming kingdom.

What Does Yom Teruah Mean for the Messiah?

The Newer Testament contains some remarkable trumpet imagery. Concerning the resurrection of the dead Paul writes:

“In a moment, in the twinkling of an eye, at the last shofar. For the shofar will sound and the dead will be raised incorruptible, and we will be changed.” (1 Corinthians 15:52) 

Yeshua says there will be a great gathering of the elect at the sound of a trumpet:

“He will send out his angels with a great sound of a shofar, and they will gather together his chosen ones from the four winds, from one end of the sky to the other.” (Matthew 24:31)

When Yeshua returns, it is accompanied by the blowing of a shofar:

“For the Master himself will descend from heaven with a shout, with the voice of the archangel and with Elohim’s shofar…” (1 Thessalonians 4:16)

That verse is especially interesting because it combines three concepts associated with Yom Teruah.

• Shout
• Voice
• Trumpet (shofar)

Returning to Yeshua’s statement, a few verses down, he says:

“But no one knows of that day and hour, not even the angels of heaven, but my Father only.” (Matthew 24:36)

This has traditionally been connected with Yom Teruah because the first day of the seventh month is dependent upon the seeing of the new moon. Furthermore, Yeshua’s language about his coming, the gathering of His people, and the sounding of the shofar strongly resonates with the imagery associated with Yom Teruah.

Yom Teruah as the Announcement of the King

The Bible repeatedly uses trumpets/shouting imagery in connection with the arrival of a king. 

“Oh clap your hands, all you nations. Shout to Elohim with the voice of triumph! For Yah Most High is awesome. He is a great King over all the earth.” (Psalms 47:1-2)

A few verses down the psalmist mentions Yah will go up with the sound of a shofar. Trumpets/shofars also appear in royal coronations. For example, Solomon’s coronation included the sounding of the shofar:

“Zadok the priest took the horn of oil from the Tent, and anointed Solomon. They blew the shofar; and all the people said, “Long live King Solomon!” (1 Kings 1:39)

We have this biblical pattern being played out:

• Shofar
• Proclamation
• King
• Gathering
• Elohim’s reign

That makes Yom Teruah perfectly appropriate when viewed through the Messianic lens. Yom Teruah is not about announcing the “new year”, but the coming of the king. The one who will gather His people and bring both atonement and affliction upon the world, just as Yom Teruah readies us for Yom Kippur. 

The sound of the shofar should therefore remind us that the King is coming. Yom Teruah is a time to remember Yahweh, His covenant, His commandments, and His faithfulness while looking forward to the day when Yeshua gathers His people and establishes His reign.

P.S.

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Courage Is a Command: What Scripture Teaches About Fear and Faith

There are certain commands in scripture that we might overlook because they do not initially sound like commands. 

• Be Courageous
• Be Strong
• Do Not Fear

At first, these seem like words of encouragement and not strict instructions given by Elohim. Yet, there are verses after verses, story after story, of Yah repeatedly expecting His people to be courageous rather than ruled by fear. In fact, one of the clearest examples of this being a command is when Yah charges Joshua to be courageous and then immediately asks him:

“Haven't I commanded you? Be strong and courageous. Don't be afraid. Don’t be dismayed, for Yah your Elohim is with you wherever you go.” (Joshua 1:9)

This question reframes how we should understand biblical courage. Being courageous is not reserved for warriors, leaders, or people who naturally possess strong personalities. That doesn’t mean we will never experience fear; indeed, true courage is having the resolve to do the right thing in spite of fear. Biblical courage is the decision to trust Elohim and remain obedient even when there is something to fear.

Be Strong and Courageous

The foundation for Joshua's commission can be found within the Torah. After Moses led the Israelites through the wilderness for 40 years, he knows it will be Joshua who brings the people to the Promise Land. Therefore, Moses tells Israel:

“Be strong and courageous. Don’t be afraid or scared of them, for Yah your Elohim himself is who goes with you. He will not fail you nor forsake you.” (Deuteronomy 31:6)

 Moses then turns directly to Joshua, and reinforces the command specifically to him:

  “Moses called to Joshua, and said to him in the sight of all Israel, “Be strong and courageous, for you shall go with this people into the land which Yah has sworn to their fathers to give them; and you shall cause them to inherit it.” (Deuteronomy 31:7)

Finally, Yahweh, through Moses, tells Joshua once again to be strong and courageous. 

 “He commissioned Joshua the son of Nun, and said, “Be strong and courageous; for you shall bring the children of Israel into the land which I swore to them. I will be with you.” (Deuteronomy 31:23)

Notice the picture that is forming, Moses commands Israel to be courageous, Moses commands Joshua to be courageous, and then Yah Himself commands Joshua to be courageous. This is not simply motivational language. Courage is being presented as an expectation of Yah's people, especially those appointed to leadership.

Only Be Strong and Very Courageous

When the book of Joshua begins, Elohim repeats the command.

“Be strong and courageous; for you shall cause this people to inherit the land which I swore to their fathers to give them.” (Joshua 1:6) 

Then, to reinforce the charge given, Yah repeats Himself and defines what true strength and courage are.

“Only be strong and very courageous. Be careful to observe to do according to all the Torah which Moses my servant commanded you. Don’t turn from it to the right hand or to the left, that you may have good success wherever you go.” (Joshua 1:7)

Notice that Yah does not separate courage from obedience, He places them together. Be courageous and be careful to obey the Torah. Joshua's courage was not merely linked to fighting battles, it was ultimately connected to his willingness to remain faithful to what Elohim had commanded through Moses. Yah does not define Joshua's courage by his willingness to fight. He defines it first by his willingness to obey.

Fear can Become Rebellion

One of the greatest enemies of courage in scripture is the fear of other people. For it was indeed fear of the inhabitants of Canaan that caused Israel to wonder 40 years in the desert. The 12 spies reported how strong and mighty the people of the promised land were, to include the Nephilim who lived there as well. Yet Caleb, one of the spies, had his courage and trust placed in Yah.

“Caleb stilled the people before Moses, and said, “Let’s go up at once, and possess it; for we are well able to overcome it!” (Numbers 13:30)

However, the people caved into fear and forgot all that Yahweh had told them and commanded them. They did not believe they could overcome fortified cities and giants and wished they had died in Egypt or the desert. Moses and Aaron tried to cull the peoples fear but it was in vain, so Caleb and Joshua took to the people and said:

“Only don’t rebel against Yahweh, neither fear the people of the land; for they are bread for us. Their defense is removed from over them, and Yahweh is with us. Don’t fear them.” (Numbers 14:9)  

Alas, the people would not harken to the words of Moses, Aaron, Caleb, or Joshua. Even threating to stone them to death, Yah therefore judged their unbelief and rebellion, declaring that the generation which refused to trust Him would not enter the Promised Land. They would die in the wilderness. Notice, that taking the promise land was a commandment to the Israelites. It was not an option or a suggestion; it was a directive from the Most High. Joshua and Caleb didn't merely describe Israel's fear as an emotional weakness. They identified it as rebellion against Yah. 

“The fear of man proves to be a snare, but whoever puts his trust in Yahweh is kept safe.” (Proverbs 29:25)

While we might not be called into battle by Yah, there are still real fears we have to contend with today.

• Fear rejection.
• Fear ridicule.
• Fear losing friends.
• Fear losing opportunities.
• Fear what people will think or say about us.
• Fear persecution.

And because of those fears, we can be tempted to compromise. 

• We remain silent when we should speak.
• We abandon obedience when obedience becomes inconvenient.
• We choose popularity over faithfulness.
• We choose safety over truth.

This is why courage is so important. The command to be courageous is ultimately a command to trust in Elohim more than we trust our circumstances or the opinions of people around us. The Messiah reinforces this command when he tells his disciples not to fear other people, but to fear Yahweh.

“Don’t be afraid of those who kill the body, but are not able to kill the soul. Rather, fear him who is able to destroy both soul and body in Gehinnom.” (Matthew 10:28)

Truly, Yahweh is the one we should fear. The one who gave the command, not the person or circumstance that tries to make us rebel out of fear. 

“The fear of Yahweh is the beginning of knowledge, but the foolish despise wisdom and instruction.” (Proverbs 1:7)

What Does Courage Look Like Today?

The command to be courageous wasn't given only to ancient warriors. It was given to all of Yah's children, to include us today. While most of us will hopefully never be placed in a situation where obedience means facing physical death, we should still prepare ourselves for the moments when faithfulness carries a real cost. Moments like when doing what is right is uncomfortable, when obedience costs us something like our job, when we don’t know what the outcome will be, when we are tempted to remain silent, or when fear whispers to us:

“Don't do it.”

In those moments, perhaps we should remember what Yahweh asked Joshua:

“Have I not commanded you?”

Yah did not command Joshua to never feel fear. He commanded him not to be ruled by it. He did not promise Joshua that the road ahead would be easy. He promised that He would be with him. And that is where our courage must ultimately come from. Not from our own strength. Not from the absence of danger. Not from the approval of other people. But from trusting Yahweh enough to obey Him.

• Be strong. 
• Be courageous. 
• Do not fear.

Yahweh our Elohim is with us wherever we go.

P.S.

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"I Can Do All Things Through Messiah": Does Philippians 4:13 Include Keeping the Torah?

 

 “I can do all things through Messiah who strengthens me.” (Philippians 4:13)

Most believers have heard Philippians 4:13 quoted before a difficult exam, during an illness, before a sporting event, or while enduring hardship. Those applications certainly have value, because the immediate context of the passage is about being content in every circumstance. However, the principle Paul teaches is much broader than simply ‘getting through hard times.’ From a Messianic perspective, this verse can also be understood as Messiah empowering His followers to faithfully walk in obedience to Yah’s commandments

In fact, when we read the surrounding verses, Paul says:

“I know how to be humbled, and I also know how to abound. In any and all circumstances I have learned the secret both to be filled and to be hungry, both to abound and to be in need. I can do all things through Messiah who strengthens me.” (Philippians 4:12-13)

The ‘all things’ isn't about accomplishing every dream imaginable. It is about remaining faithful regardless of one's circumstances. That naturally includes remaining faithful to Elohim’s instructions when obedience becomes difficult.

Is Elohim's Torah Impossible?

One of the biggest objections people raise against Torah observance is:

“Nobody can keep it.”

Yet Scripture repeatedly says the exact opposite.

“For this commandment which I command you today is not too hard for you or too distant. It is not in heaven, that you should say, “Who will go up for us to heaven, bring it to us, and proclaim it to us, that we may do it?” Neither is it beyond the sea, that you should say, “Who will go over the sea for us, bring it to us, and proclaim it to us, that we may do it?” But the word is very near to you, in your mouth and in your heart, that you may do it.” (Deuteronomy 30:11-14)

Notice what Moses doesn't say.

He doesn't say:

• “This commandment is impossible.” 
• “One day the Messiah will replace it because no one can do it.” 
• “Don't worry about keeping it.” 

Instead, he tells Israel that Elohim's commandments are accessible and doable.

If Elohim Himself says His commandments are not too difficult, where did the idea that they are impossible originate from?

David’s View of Torah

How does the man after Elohim’s own heart view the Torah?

“The Torah of Yah is perfect, restoring the soul. The witness of Yah is trustworthy, making wise the simple; The orders of Yah are straight, rejoicing the heart; The command of Yah is clear, enlightening the eyes.” (Psalms 19:7-8)

In this same chapter David goes on to describe the Torah as being sweeter than honey. To highlight David’s high esteem for Yah’s instructions he says the Torah is:

• Perfect 
• Restoring the soul 
• Trustworthy 
• Righteous 
• Sweeter than honey

Would David describe the Torah this way if he believed it was impossible to obey? The answer seems obvious.

The Apostles Agree

The disciples of the Master Yeshua are in harmony with the writers of the Older Testament, not in opposition to them.

“For this is loving Elohim, that we keep his commandments. His commandments are not grievous.” (1 John 5:3)

Moses wrote that the Torah is not too hard, likewise, John says the commandments are not grievous or burdensome. The message did not change.

So Why Does Obedience Feel Hard?

Yes, the Torah is not impossible. But that doesn't mean it is always easy. There is an important distinction between impossible and difficult. 

Keeping the Sabbath in a culture that never stops working can be difficult. Refusing unclean foods at family gatherings can be difficult. Rejecting pagan traditions can be difficult. Standing against popular theology can be difficult. Remaining faithful when friends mock you can be difficult. Yet none of these are impossible. That is where Philippians 4:13 shines as a verse for encouragement. Not as a slogan for achieving personal success, but as a confession that Messiah gives us strength to remain faithful in whatever obedience requires. In other words: 

“The Torah is not beyond our reach, and when obedience becomes costly, Messiah supplies the strength to endure faithfully.”

That harmonizes beautifully with the rest of Scripture.

Philippians 4:13 Revisited

Many people read Philippians 4:13 as:

“I can accomplish anything I dream.”

Yet Paul’s message is much deeper than that. It is:

“Whatever circumstances I face, Messiah strengthens me to remain faithful.”

The Torah is not impossible. Elohim says so. John agrees. David delights in it. And Paul reminds us that whenever obedience becomes difficult, Messiah provides the strength we need.

Final Reflection

If Yah says His commandments are not too difficult, and Messiah promises to strengthen those who follow Him, perhaps the better question is not whether obedience is possible, but whether we are willing to trust His words over the traditions that tell us otherwise.

P.S.

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Repentance in Hebrew Thought: The Meaning of Teshuva

 

The modern understanding of repentance often focuses only on guilt, shame, or apologizing for sin. Yet the Biblical concept of teshuva is much deeper. In Hebrew, repentance is not merely sorrow, it is a return. Scripture repeatedly calls Yah’s people to turn away from sin and return to Him with the whole heart. From the Torah to the Prophets and into the teachings of Yeshua, teshuva stands at the center of covenant faithfulness and restoration.

The Meaning of Teshuva

To fully appreciate the beauty of the Hebrew language and the deep importance behind teshuva, we need to look at the meaning of the word. 

Shuv Meaning:

• Return
• Turn back
• Restore
• Come back

Teshuva meaning:

• Return
• Answer
• Repentance

We see that from the building blocks of teshuva, is a cry to return, return to the Master and His way. To restore the covenantal relationship, we made with Yahweh. To turn away from our transgressions of the Torah (sin), and to answer our Father’s call to return home. We read about the call to teshuva, all throughout the Bible, but here are a few key scriptures that really exemplify that call to teshuva.

Israel returning to Yah after exile

“It shall happen, when all these things have come on you, the blessing and the curse, which I have set before you, and you shall call them to mind among all the nations where Yahweh your Elohim has driven you, and return to Yahweh your Elohim and obey his voice according to all that I command you today, you and your children, with all your heart and with all your soul, that then Yahweh your Elohim will release you from captivity, have compassion on you, and will return and gather you from all the peoples where Yahweh your Elohim has scattered you.” (Deuteronomy 30:1–3)

The wicked forsaking his way and returning to Yah

“Seek Yahweh while he may be found. Call on him while he is near.  Let the wicked forsake his way, and the unrighteous man his thoughts. Let him return to Yahweh, and he will have mercy on him, to our Elohim, for he will freely pardon.” (Isaiah 55:6–7)

“Return, backsliding children.”

“Go, and proclaim these words toward the north, and say, ‘Return, you backsliding Israel,’ says Yahweh; ‘I will not look in anger on you, for I am merciful,’ says Yahweh. ‘I will not keep anger forever. Only acknowledge your iniquity, that you have transgressed against Yahweh your Elohim, and have scattered your ways to the strangers under every green tree, and you have not obeyed my voice,’” says Yahweh. “Return, backsliding children,” says Yahweh, “for I am a husband to you. I will take one of you from a city, and two from a family, and I will bring you to Zion.” (Jeremiah 3:12–14)

“Israel, return to Yahweh your Elohim.”

“Israel, return to Yahweh your Elohim; for you have fallen because of your sin. Take words with you, and return to Yahweh. Tell him, “Forgive all our sins, and accept that which is good; so we offer bulls as we vowed of our lips.” (Hosea 14:1–2)

“Turn to Me with all your heart.”

“Yet even now,” says Yahweh, “turn to Me with all your heart, and with fasting, and with weeping, and with mourning.” Tear your heart and not your garments, and turn to Yahweh, your Elohim; for he is gracious and merciful, slow to anger, and abundant in loving kindness, and relents from sending calamity.” (Joel 2:12–13)

Teshuva in the Torah

One of the foundational principles of Teshuva, is seeking Yah with the whole heart after disobedience. When we find ourselves in dire straits because we have drifted from the path, our only option is to teshuva with all our heart and strength.

“But from there you shall seek Yahweh your Elohim, and you will find him when you search after him with all your heart and with all your soul. When you are in oppression, and all these things have come on you, in the latter days you shall return to Yahweh your Elohim and listen to his voice.” (Deuteronomy 4:29–31)

Another central aspect to teshuva is confessing to the Father our sins. It’s shows that we acknowledge the crookedness we have been living. Like any addiction or bad habit, we first have to profess it. Admit there is a problem with the way we are living.

 “If they confess their iniquity and the iniquity of their fathers, in their trespass which they trespassed against me; and also that because they walked contrary to me, I also walked contrary to them, and brought them into the land of their enemies; if then their uncircumcised heart is humbled, and they then accept the punishment of their iniquity, then I will remember my covenant with Jacob, my covenant with Isaac, and also my covenant with Abraham; and I will remember the land.” (Leviticus 26:40–42)  

The last bit of structural knowledge regarding teshuva I want to touch on, is the concept of restitution. We touched on how Yahweh will restore us by remembering his covenant with our forefathers, but we also have a part to play in restoration. Back when there was a temple, we would bring offerings before Yahweh. Now, without a physical temple, we do it with praise, prayer, and worship. Thanking the for Father for giving us the spirit to turn back.

“Yahweh spoke to Moses, saying, “Speak to the children of Israel: ‘When a man or woman commits any sin that men commit, so as to trespass against Yahweh, and that soul is guilty, then he shall confess his sin which he has done; and he shall make restitution for his guilt in full, add to it the fifth part of it, and give it to him in respect of whom he has been guilty.” (Numbers 5:6–7)

Teshuva in the Teachings of Yeshua

Teshuva being a pinnacle to our relationship with the Father, it is no wonder why Yeshua started his ministry by instructing the people to teshuva.

“From that time, Yeshua began to proclaim, and to say, “Repent! For the Kingdom of Heaven is at hand.”  (Matthew 4:17)

In Revelations, Yeshua calls for a number of the assemblies to teshuva, or else face judgement.

The Assembly in Ephesus

“Remember therefore from where you have fallen, and repent and do the first works; or else I am coming to you swiftly, and will move your lamp stand out of its place, unless you repent.” (Revelations 2:5) 

The Assembly in Pergamum

“Repent therefore, or else I am coming to you quickly and I will make war against them with the sword of my mouth.” (Revelations 2:16)

The Assembly in Thyatira

“I gave her time to repent, but she refuses to repent of her sexual immorality. Behold, I will throw her and those who commit adultery with her into a bed of great oppression, unless they repent of her works.” (Revelations 2:21-22)

The Assembly in Sardis

“Remember therefore how you have received and heard. Keep it and repent. If therefore you won’t watch, I will come as a thief, and you won’t know what hour I will come upon you.” (Revelations 3:3)

The Assembly in Laodicea

“As many as I love, I reprove and chasten. Be zealous therefore, and repent.” (Revelations 3:19)

Closing Remarks

Teshuva is one of the greatest gifts Yah has given mankind. Though humanity continually strays, Yah continually calls His people to return. From the Torah to the words of Yeshua the Messiah, the message remains unchanged: “Return unto Me.” True repentance is not merely sorrow over sin—it is a wholehearted turning back to the Father, walking once again in His ways, and bearing the fruit of a transformed life.

“Therefore produce fruit worthy of repentance!” (Matthew 3:8)

P.S.

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Hear and Obey: The Call of the Shema

 

“Hear, O Yisra’ĕl: Yah our Elohim, Yah is one! And you shall love Yah your Elohim with all your heart, and with all your being, and with all your might. And these Words which I am commanding you today shall be in your heart, and you shall impress them upon your children, and shall speak of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise up, and shall bind them as a sign on your hand, and they shall be as frontlets between your eyes. And you shall write them on the doorposts of your house and on your gates.” (Deuteronomy 6:4–9)

 The Shema is one of the most recited prayers—and instructions—in all of Judaism. It is not merely a statement to be spoken, but a covenantal declaration. It calls us to remember the relationship between Yahweh and Israel and charges us to obey all that He has commanded.

Like our brother Judah, we too recite the Shema regularly and write it upon the doorposts of our homes (mezuzah) and upon our gates. For those of us in the Messianic faith, the Shema holds an especially treasured place. We see in Yeshua the Messiah the perfect example of one who heard and obeyed the Father completely:

“For I did not speak on My own, but the Father Himself who sent Me has commanded Me what to say and speak. And I know that His commandment is life everlasting. Therefore what I say, I say just as the Father has told Me.” (John 12:49–50)

Deuteronomy 6:4–9 is foundational to living a life that is pleasing to the Father. We cannot love Yahweh if we do not listen to Him, and we cannot walk as Messiah walked if the Torah is not followed with all our heart, being, and strength.

Yahweh Our Elohim, Yahweh Is One

The opening declaration establishes Yahweh as the Elohim of Israel—the only Elohim of Israel.

“You shall have no other gods before Me.” (Exodus 20:3)

Unlike the surrounding nations, such as Egypt with its vast pantheon, Israel was set-apart to serve one Elohim alone. Yahweh is not one among many; He is the only true Elohim.

“I am Yah—there is no other. Besides Me there is no God… from the rising of the sun to its setting, that there is no one besides Me. I am Yah—there is no other.” (Isaiah 45:5–6)

The topic of the Trinity is worthy of careful discussion and deserves its own treatment. For now, it is enough to affirm what the Scriptures plainly declare: Yahweh is our Elohim, and Yahweh is one. 

“For there is one Elohim, and one Mediator between Elohim and men, the Man Messiah Yeshua.” (1 Timothy 2:5)

 Love Yahweh with All You Have

The Shema commands us to love Yah with all our heart, being, and might. But how does one love Elohim?

Scripture answers clearly:

“…showing loving-commitment to thousands, to those who love Me and guard My commands.” (Exodus 20:6)

 To love Yahweh is to guard His commandments.

The Father desires our whole being—our thoughts, our will, our strength, and our devotion. It is not enough to serve Him occasionally, half-heartedly, or with divided loyalty. He calls us to put both hands to the plow and keep our eyes fixed forward.

“No one who has put his hand to the plow and looked back is fit for the kingdom of Elohim.” (Luke 9:62)

Wholehearted obedience is the evidence of true love.

 Teach the Way to Your Children

It is natural for parents to desire that their children share their beliefs. But how many are intentionally teaching their descendants the way of Yah?

The Torah does not assign this responsibility to priests or leaders alone—it places it squarely upon the parents.

“Train up a child in the way he should go; when he is old he will not turn from it.” (Proverbs 22:6)

If we allow the world to shape our children without counterbalance, we should not be surprised if they begin to reflect the world more than the Most High.

Homeschooling or private education may not be available to everyone. But regardless of circumstance, the command remains: teach them diligently. Not merely by listing commandments, but by living them out daily in front of them. 

“A rod and reproof give wisdom, but a child left to himself disgraces his mother.” (Proverbs 29:15)

The Shema calls for active, engaged discipleship within the home.

 The Torah, Day In and Day Out

The Shema instructs us to speak of these Words when we sit, walk, lie down, and rise up. Torah is not meant to be compartmentalized—it is to permeate every part of life.

“Blessed is the man… whose delight is in the Torah of Yah, and who meditates in His Torah day and night.” (Psalm 1:1–2)

 Meditation on Torah becomes easier when we live among like-minded believers. Fellowship strengthens conviction, sharpens understanding, and guards against isolation.

“For where two or three are gathered together in My name, there I am in their midst.” (Matthew 18:20)

 For those who find themselves spiritually isolated, self-reflection, daily reading, and even online study groups can help maintain daily engagement with the Word.

A Sign on the Hand and Between the Eyes

Some interpret the command to bind the Words on the hand and between the eyes as purely metaphorical. However, the text does not demand that conclusion—especially when we consider that the command to write them on the doorposts has been physically observed through the mezuzah.

The hesitancy within parts of the Messianic community toward tefillin (phylacteries) often stems from their association with the Pharisees. Yet Yeshua never condemned the wearing of tefillin itself. He rebuked the motivation behind their actions:

“All their works they do to be noticed by men. They make their tefillin wide and their tzitziyot long.” (Matthew 23:5)

Just a few verses earlier, He acknowledged their authority when reading from the Torah:

“The Torah scholars and Pharisees sit on the seat of Moses. So whatever they tell you, do and observe. But don’t do what they do; for what they say, they do not do.” (Matthew 23:1–3) 

The issue was hypocrisy—not obedience.

While tefillin are one traditional method of fulfilling this command, Scripture does not prescribe a specific format. Some may choose tefillin; others may find alternative physical reminders. What matters most is that the external sign reflects an internal commitment.

Like tzitzit, these physical reminders serve to align our thoughts (mind), actions (hand), and devotion (heart) with Yahweh. 

On Your Doors and Gates

Traditionally, this command is observed by placing a mezuzah on the doorpost—a small parchment containing Torah verses housed within a protective case.

This serves as a declaration that the home belongs to Yahweh. It distinguishes a covenant household from the world and reminds all who enter of the family’s allegiance.

“As for me and my household, we will worship Yah!” (Joshua 24:15)

 Like all outward symbols commanded in Torah, the mezuzah is meant to reflect inward conviction.

Conclusion: Hear and Obey

The Shema is not merely a prayer—it is a call to action.

• It is a call to remember.
• A call to covenant faithfulness.
• A call to teshuvah.
• A call to teach our children.
• A call to wholehearted obedience.

There is little wonder why Deuteronomy 6:4–9 has been so revered throughout Israel’s history.

May we recite it daily—not mechanically or mindlessly—but with sincerity, passion, and renewed commitment. Anything that helps keep us grounded in covenant faithfulness is well worth the few moments it takes to declare:

Yahweh is our Elohim. Yahweh is one.

P.S.

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Returning the Lost: The Deeper Meaning of Deuteronomy 22 and the Lost Sheep of Israel

 

The Torah gives us clear instructions on how to handle the lost possessions of a brother—a fellow Hebrew—as detailed in passages such as Deuteronomy 22:1–3.

“When you see your brother’s ox or his sheep straying away, you shall not hide yourself from them. Return them to your brother without fail. And if your brother is not near you, or if you do not know him, then you shall bring it to your own house, and it shall be with you until your brother seeks it, then you shall return it to him. And so you do with his donkey, and so you do with his garment, and so you do with whatever your brother loses, which he has lost and you have found. You are not allowed to hide yourself.” (Deuteronomy 22:1–3)

At the pshat level, this commandment teaches us to take responsibility for whatever is lost—whether it be an animal or an item. We are to guard it with integrity, honoring what is not ours and refusing to use it for selfish gain.

But the righteousness of this mitzvah does not end at the surface. The Torah is a living ocean whose depths are full of wisdom. When we look beneath the waves, a spiritual remez emerges—one that points to our responsibility toward our brothers and sisters in the faith.

The Remez Level: Returning the Lost Sheep

The surface meaning is easy to grasp, but the Torah is layered with spiritual fruit for those who look deeper. Notice again the first verse:

“When you see your brother’s ox or his sheep straying away, you shall not hide yourself from them…” (Deuteronomy 22:1)

Throughout Scripture, the people of Israel are repeatedly likened to sheep. Yeshua Himself declared:

“I was not sent except to the lost sheep of the House of Israel.” (Matthew 15:24)

If Israel is Yah’s flock, then this commandment also carries a spiritual responsibility:

When we see one of the sheep of Israel going astray, we must not hide ourselves.

We cannot assume “someone else” will intervene. We cannot close our eyes, avoid awkwardness, or decide it’s not our place. Yah has placed us exactly where we are for a reason.

When we see a brother or sister drifting—falling into sin, slipping into despair, leaving the faith, or walking away from Torah—it is not accidental. Yah has allowed you to see it so you may act.

To obey this commandment spiritually means to lovingly shepherd our brother or sister back to the flock, just as the prophets and apostles once did.

But the mitzvah goes even deeper.

Home Fellowship: Bringing the Lost Into Your House

The Torah continues:

“And if your brother is not near you, or if you do not know him, then you shall bring it to your own house, and it shall be with you until your brother seeks it…” (Deut. 22:2)

In the physical sense, if the owner is not nearby, you bring the animal or item into your home and care for it until it can be returned.

But spiritually?

If there is no congregation nearby…

If there is no shepherd to guide the lost sheep…

If the brother “is not near you” in location or time…

Then you are to bring him into your home.

This is the heart of home fellowship—opening your home as a place where the lost sheep of Israel can be nourished until they are restored to the Master Shepherd, our brother, Yeshua.

Yah, even foreshadowed this through Moshe, the brother with lost sheep:

“I shall raise up for them a Prophet like you out of the midst of their brothers. And I shall put My Words in His mouth, and He shall speak to them all that I command Him.” (Deut. 18:18)

 “And while He was still talking to the crowds, see, His mother and brothers stood outside, seeking to speak with Him. And one said to Him, “See, Your mother and Your brothers are standing outside, seeking to speak with You.” But He answering, said to the one who spoke to Him, “Who is My mother and who are My brothers?” And having stretched out His hand toward His taught ones, He said, “See My mother and My brothers! “For whoever does the desire of My Father who is in the heavens is My brother and sister and mother.” (Matthew 12:46-50)

Our homes become sanctuaries where His words are spoken and His presence is welcomed. They become places where wandering sheep find refreshment, healing, and direction.

This was exactly how the early disciples lived:

“Day by day, continuing with one mind in the Set-apart Place, and breaking bread from house to house… praising Elohim… and the Master added to the assembly those who were being saved.” (Acts 2:46–47)

The early assembly grew because Messianics opened their homes, not because they had perfect teaching or polished sermons. They simply practiced hospitality, broke bread, studied Torah, and allowed the Ruach to move.

Many today feel unqualified to open their home—fearful, nervous, or convinced they aren’t “knowledgeable enough.” But Yah does not require perfection.

You do not need to be a Torah scholar.

You do not need a formal study.

You do not need a worship team.

Simply reading the Torah portion together is enough. Conversation will flow naturally. Worship will rise spontaneously.

And long after people forget what you taught, they will remember how you made them feel.

Hospitality is one of the most powerful tools Yah has given us to restore the lost sheep of the House of Israel.

Conclusion: Returning What Belongs to Our Brother

The commandment to return a lost animal or item teaches far more than simple responsibility. It reveals Yah’s heart for His people:

We are our brother’s keeper.

When we see a brother or sister wandering from the flock, we must not hide ourselves. Yah calls us to act, to guide, to care, and—when needed—to open our homes.

In doing so, we participate in the work of the Good Shepherd, returning His wandering sheep until He comes again.

 P.S.

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Understanding Isaiah 64:6 – Does the Bible Call Righteousness Filthy Rags?

 

One of the most misused verses in the Bible is Isaiah 64:6, often quoted in a fragmented manner as, “our righteousness is as filthy rags.” This verse is frequently used within Christianity as proof that works or keeping the "old law" (the Torah) are worthless in the eyes of Yah—the very Elohim who gave those instructions for His people to follow.

“And יהוה commanded us to do all these laws, to fear יהוה our Elohim, for our good always, to keep us alive, as it is today. And it is righteousness for us when we guard to do all this command before יהוה our Elohim, as He has commanded us.” (Deuteronomy 6:24-25)

It is illogical to believe that the Creator would give His creation a set of instructions, only to be displeased when they obey Him. To take this idea further into absurdity, this same Creator would then be furious when His creation disobeyed His instructions. Such a contradiction would render it impossible to live in alignment with Yah. However, Scripture itself refutes this fallacy.

“But if a man is righteous and shall do right-ruling and righteousness, if he has not eaten on the mountains, nor lifted up his eyes to the idols of the house of Yisra’ĕl (Israel), nor defiled his neighbor’s wife, nor comes near a woman during her uncleanness, if he does not oppress anyone, does return to the debtor his pledge, does not commit robbery, does give his bread to the hungry and covers the naked with a garment, if he does not lend on interest or take increase, turns back his hand from unrighteousness, executes right-ruling in truth between man and man, if he walks in My laws, and he has guarded My right-rulings in truth – he is righteous, he shall certainly live!” declares the Master יהוה.” (Ezekiel 18:5-9)

El Shaddai has spoken: the man who walks in His Torah will be counted as righteous. Many astute students of Scripture will recognize that the list provided in Ezekiel consists of commandments from the Torah.

The Messianic Writings and Righteousness

This concept of obeying the Father as the path to righteousness is not lost with the Messiah either.

“Not everyone who says to Me, ‘Master, Master,’ shall enter into the reign of the heavens, but he who is doing the desire of My Father in the heavens. “Many shall say to Me in that day, ‘Master, Master, have we not prophesied in Your Name, and cast out demons in Your Name, and done many mighty works in Your Name?’ “And then I shall declare to them, ‘I never knew you, depart from Me, you who work lawlessness!’” (Matthew 7:21-23)

“For all these the nations seek for. And your heavenly Father knows that you need all these. But seek first the reign of Elohim, and His righteousness, and all these shall be added to you.” (Matthew 6:32-33)

“Blessed are those who hunger and thirst for righteousness, because they shall be filled.” (Matthew 5:6)

“Blessed are those persecuted for righteousness’ sake, because theirs is the reign of the heavens.” (Matthew 5:10)

The disciples also affirm this truth:

“Little children, let no one lead you astray. The one doing righteousness is righteous, even as He is righteous.” (1 John 3:7)

“Because the eyes of יהוה are on the righteous, and his ears are open to their prayers, but the face of יהוה is against those who do evil.” (1 Peter 3:12)

“Do you not know that to whom you present yourselves servants for obedience, you are servants of the one whom you obey, whether of sin to death, or of obedience to righteousness?” (Romans 6:16)

“And flee from the lusts of youth, but pursue righteousness, belief, love, peace with those calling on the Master out of a clean heart.” (2 Timothy 2:22)

“Confess your trespasses to one another, and pray for one another, so that you are healed. The earnest prayer of a righteous one accomplishes much.” (James 5:16)

Examining Isaiah 64:6 in Context

Now that we have established a consistent biblical definition of righteousness—obedience to Yah’s commandments in loving devotion—we turn to Isaiah 64:6 to examine its full context.

“You shall meet him who rejoices and does righteousness, who remembers You in Your ways. See, You were wroth when we sinned in them a long time. And should we be saved? And all of us have become as one unclean, and all our righteousnesses are as soiled rags. And all of us fade like a leaf, and our crookednesses, like the wind, have taken us away. And there is no one who calls on Your Name, who stirs himself up to be strengthened in You; for You have hidden Your face from us, and have consumed us because of our crookednesses. And now, O יהוה, You are our Father. We are the clay, and You our potter. And we are all the work of Your hand. Do not be wroth, O יהוה, nor remember crookedness forever. See, please look, all of us are Your people!”  (Isaiah 64:5-9)

I included the surrounding verses to provide context. When Isaiah 64:6 is quoted in isolation, it leads to a misunderstanding of the verse’s true meaning. By examining the full passage, we see a more accurate interpretation. Notice Isaiah 64:4:

“You shall meet him who rejoices and does righteousness, who remembers You in Your ways. See, You were wroth when we sinned in them a long time. And should we be saved?” (Isaiah 64:5)

Isaiah affirms that Yah meets with those who practice righteousness—He does not turn away from them or dismiss their righteous deeds as filthy rags. Those who rejoice in righteousness do so with a sincere and loving heart. The overarching theme of Isaiah is the prophet’s urgent plea to the House of Judah to remember the Elohim of Israel and remain faithful to His ways. Yet, Judah had fallen into backsliding, idol worship, and a corrupt mixture of true and false worship. Though they may have performed certain righteous deeds, their hearts were far from Yah, rendering their actions meaningless. This theme is reinforced throughout Isaiah and is particularly evident in Isaiah 64:7.

“And there is no one who calls on Your Name, who stirs himself up to be strengthened in You; for You have hidden Your face from us, and have consumed us because of our crookednesses.” (Isaiah 64:7)

Remember, Isaiah declares that those who rejoice in righteousness will be met by Yah, while those who refuse to obey the Father will find that He hides Himself from them. This distinction further demonstrates that the righteousness mentioned in Isaiah 64:4 is not the same as the righteousness referenced before or after that verse. The mixed and corrupt worship that Isaiah condemns is not a minor issue—it is a central theme introduced at the very beginning of the book. There, the prophet vividly likens the House of Israel and the House of Judah to Sodom and Gomorrah, underscoring the severity of their spiritual corruption.

“Unless יהוה of hosts had left to us a small remnant, we would have become like Seḏom (Sodom), we would have been made like Amorah (Gomorrah). Hear the word of יהוה, you rulers of Seḏom; give ear to the Torah of our Elohim, you people of Amorah! “Of what use to Me are your many slaughterings?” declares יהוה. “I have had enough of ascending offerings of rams and the fat of fed beasts. I do not delight in the blood of bulls, or of lambs or goats. “When you come to appear before Me, who has required this from your hand, to trample My courtyards? “Stop bringing futile offerings, incense, it is an abomination to Me. New Moons, Sabbaths, the calling of gatherings – I am unable to bear unrighteousness and assembly. “My being hates your New Moons and your appointed times, they are a trouble to Me, I am weary of bearing them. “And when you spread out your hands, I hide My eyes from you; even though you make many prayers, I do not hear. Your hands have become filled with blood. “Wash yourselves, make yourselves clean; put away the evil of your doings from before My eyes. Stop doing evil! “Learn to do good! Seek right-ruling, reprove the oppressor, defend the fatherless, plead for the widow.” (Isaiah 1:9-17)

The New Moons, Sabbaths, and appointed times mentioned in the Torah belong to Elohim, not Judah. Failing to consider the entirety of Scripture leads to the same misunderstanding that many fall into regarding Isaiah 64:4 and the concept of righteousness. Elohim calls His people to return to Him, to seek right-ruling, and to put away evil because El Shaddai does not accept a mixture of wickedness and righteousness. At that time, Israel had corrupted Elohim’s New Moons and appointed days, molding them into their own version through mixed worship. This is why their sacrifices became an abomination to Him—though they honored Him with their lips, their hearts were far from Him.

Israel’s Destiny

Isaiah longed for Israel to return to Yah and fulfill their calling as a light to the nations.

“For Tsiyon’s (Zion’s) sake I am not silent, and for Yerushalayim’s (Jerusalem’s) sake I do not rest, until her righteousness goes forth as brightness, and her deliverance as a lamp that burns. And the nations shall see your righteousness, and all sovereigns your esteem. And you shall be called by a new name, which the mouth of יהוה designates.” (Isaiah 62:1-2)

Yah desires Israel (Biblical Israel) to be a beacon of righteousness for the nations.

“And it shall be in the latter days that the mountain of the House of יהוה is established on the top of the mountains, and shall be exalted above the hills. And all nations shall flow to it. And many peoples shall come and say, “Come, and let us go up to the mountain of יהוה, to the House of the Elohim of Ya‛aqoḇ (Jacob), and let Him teach us His ways, and let us walk in His paths, for out of Tsiyon (Zion) comes forth the Torah, and the Word of יהוה from Yerushalayim (Jerusalem).” (Isaiah 2:2-3)

Conclusion: Rightly Defining Righteousness

We must allow the Bible to define its own terms rather than imposing our own interpretations—especially when it comes to a concept as vital as righteousness. For generations, many have been misled into believing that following Yeshua in Torah obedience is nothing more than filthy rags—a notion so absurd that it is akin to a man looking at his reflection in a mirror and immediately forgetting his own appearance. Instead, seek out the matter with an earnest heart, become a servant of righteousness, and may the Ruach HaKodesh lead you into all truth.

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Overcoming Complaining: Trusting in Yah Elohim's Plan

 

Complaining is a common spiritual ailment that affects most people at times. It often seems normal to vent to a co-worker about upper management or share frustrations with a spouse or close friend. While expressing feelings and standing against injustices are important, it's crucial to recognize that this can be done without complaining. The spirit of complaining stems from distrust or frustration, not merely with our circumstances, but with Elohim. If we believe that Elohim allows things to happen, then our dissatisfaction is directed at the one who permits these events. For example, a flat tire never happens when it’s convenient, and while we may become frustrated and shake our fists, what does this achieve? Perhaps Elohim allowed the tire to go flat to prevent a fatal accident. We can never fully know the reasons behind such events. This is why complaining is neither appropriate nor beneficial, and in all things, we should give thanks.

“In all circumstances give thanks, for this is the desire of Elohim in Messiah Yeshua for you.” (1 Thessalonians 5:18)

This is easier said than done, as life often conditions us to be pessimistic and resentful. Complaining becomes second nature and often happens without us even realizing it. While some may not see the harm in complaining, it's important to recognize that at its root lies a spirit of distrust. We should strive to be like David, blessing the Father in all things and at all times.

“I bless יהוה at all times; His praise is continually in my mouth.” (Psalms 34:1)

A kindred spirit to complaining, which shares the same root, is worry. When we are anxious about the future, it reflects a faith that does not fully trust in Elohim.

“Do not worry at all, but in every matter, by prayer and petition, with thanksgiving, let your requests be made known to Elohim. And the peace of Elohim, which surpasses all understanding, will guard your hearts and your thoughts in Messiah Yeshua.” (Philippians 4:6-7)

If we allow such a spirit to dwell within us, it can harden our hearts, turning them cold and dark. The light of Yah will fade from us, leaving only the futile need to complain and worry.

“Because knowing Elohim, they didn’t glorify Him as Elohim, and didn’t give thanks, but became vain in their reasoning, and their senseless heart was darkened.” (Romans 1:21)

If one listens to the spirit of distrust, the vanity of their reasoning becomes evident. Their thoughts turn to self-pity, spite, negativity, and, above all, become daggers to Elohim. Although they know Yah, they do not see Him as El Shaddai. Our Elohim is a consuming fire, and to understand how seriously Yah regards complaining, we read the following.

“And it came to be, when the people were as complainers, it was evil in the ears of יהוה. And יהוה heard it, and His displeasure burned. And the fire of יהוה burned among them, and consumed those in the outskirts of the camp.” (Numbers 11:1)

With a mighty hand, Yah delivered the children of Israel from the bondage of Egypt. They witnessed miracles and ate bread from heaven. Even so, the spirit of distrust crept in as the discomfort of the wilderness began to set in.

“And the people spoke against Elohim and against Mosheh (Moses), “Why have you brought us up out of Egypt to die in the wilderness? For there is no food and no water, and our soul loathes this disgusting food!” And יהוה sent fiery serpents among the people, and they bit the people. And many of the people of Yisra’ĕl died. Then the people came to Mosheh (Moses), and said, “We have sinned, for we have spoken against יהוה and against you. Pray to יהוה to take away the serpents from us.” So Mosheh (Moses) prayed on behalf of the people.” (Numbers 21:5-7)

How often do we pray for a new job, only to complain about it once we have it? Or pray to move to a new city, only to find something about the city to complain about once we get there? We are no different from the Israelites who wandered the desert. They prayed for deliverance, and once they were free, they found things to complain about.

Hunger

“They took their journey from Elim, and all the congregation of the children of Israel came to the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt. The whole congregation of the children of Israel murmured against Moses and against Aaron in the wilderness; and the children of Israel said to them, “We wish that we had died by the Yah’s hand in the land of Egypt, when we sat by the meat pots, when we ate our fill of bread, for you have brought us out into this wilderness to kill this whole assembly with hunger.” Then Yah said to Moses, “Behold, I will rain bread from the sky for you, and the people shall go out and gather a day’s portion every day, that I may test them, whether they will walk in my Torah or not.” (Exodus 16:1-4)

Manna

“The mixed multitude that was among them lusted exceedingly; and the children of Israel also wept again, and said, “Who will give us meat to eat? We remember the fish, which we ate in Egypt for nothing; the cucumbers, and the melons, and the leeks, and the onions, and the garlic; but now we have lost our appetite. There is nothing at all except this manna to look at.” (Numbers 11:4-6)

Thirst

“All the congregation of the children of Israel traveled from the wilderness of Sin, according to Yah’s commandment, and encamped in Rephidim; but there was no water for the people to drink. Therefore the people quarreled with Moses, and said, “Give us water to drink.” Moses said to them, “Why do you quarrel with me? Why do you test Yah?” The people were thirsty for water there; so the people murmured against Moses, and said, “Why have you brought us up out of Egypt, to kill us, our children, and our livestock with thirst?” Moses cried to the Yah, saying, “What shall I do with these people? They are almost ready to stone me.” (Exodus 17:1-4)

Moses’ Leadership

“All the congregation lifted up their voice, and cried; and the people wept that night. All the children of Israel murmured against Moses and against Aaron. The whole congregation said to them, “We wish that we had died in the land of Egypt, or that we had died in this wilderness! Why does Yah bring us to this land, to fall by the sword? Our wives and our little ones will be captured or killed! Wouldn’t it be better for us to return into Egypt?” They said to one another, “Let’s choose a leader, and let’s return into Egypt.” (Numbers 14:1-4)

If Yah has placed us in a trial or led us through our own wilderness, we should not be like those of the past—constantly complaining and succumbing to the spirit of distrust that separates us from Elohim. Instead, be steadfast and calm, knowing that all things work for the glory of Elohim.

“We know that all things work together for good for those who love Elohim, for those who are called according to his purpose.” (Romans 8:28)   

If you are truly keeping covenant with Yah Elohim, rest assured that whatever you are going through will be okay. He has a plan for you and for those who walk this path alongside you.

Conclusion

It's understandable to feel overwhelmed at times and to seek aid. Even as we battle against the spirit of distrust, which manifests as complaining and fear, we may still feel the pressures of the world. Rather than yielding to its seductive whispers, we rise to the occasion, discerning what we can control and what we cannot, and placing our trust in the One we call Father.

“Therefore I tell you, don’t be anxious for your life: what you will eat, or what you will drink; nor yet for your body, what you will wear. Isn’t life more than food, and the body more than clothing? See the birds of the sky, that they don’t sow, neither do they reap, nor gather into barns. Your heavenly Father feeds them. Aren’t you of much more value than they? “Which of you by being anxious, can add one moment  to his lifespan? Why are you anxious about clothing? Consider the lilies of the field, how they grow. They don’t toil, neither do they spin, yet I tell you that even Solomon in all his glory was not dressed like one of these. But if Elohim so clothes the grass of the field, which today exists and tomorrow is thrown into the oven, won’t he much more clothe you, you of little faith? “Therefore don’t be anxious, saying, ‘What will we eat?’, ‘What will we drink?’ or, ‘With what will we be clothed?’ For the Gentiles seek after all these things; for your heavenly Father knows that you need all these things. But seek first Elohim’s Kingdom and his righteousness; and all these things will be given to you as well. Therefore don’t be anxious for tomorrow, for tomorrow will be anxious for itself. Each day’s own evil is sufficient.” (Matthew 6:25-34)

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Lashon Hara: Understanding Evil Speech in Scriptures

 

Lashon Hara, or "evil speech," refers to any form of communication that is harmful or damaging to someone, even if it is true. For instance, calling someone lazy because they do not work or maintain a tidy home, with the intent of insulting their character, constitutes lashon hara. Such statements, while possibly true, are damaging and fail to promote personal growth or uplift the spirit. Similarly, presenting a fellow congregant negatively to leadership due to a personal grievance, in an attempt to influence their perception, is also lashon hara. Whether or not we intend harm, our words can still be harmful, underscoring the need for vigilance in our speech. As it is written, "the power of death and life is found on the tongue."

“Death and life are in the power of the tongue, and those loving it eat its fruit.” (Proverbs 18:21)

Controlling our tongues is one of the most challenging tasks we face. Often, we may say something hurtful before we even fully realize what we've uttered. This is why practicing temperance and compassion is essential.

Lashon Hara in the Scriptures

The term "lashon hara" does not appear in the scriptures and originates from Rabbinic Judaism. However, a close examination of the scriptures reveals that Yah condemns evil speech.

“You shall not spread a false report. Don’t join your hand with the wicked to be a malicious witness. “You shall not follow a crowd to do evil. You shall not testify in court to side with a multitude to pervert justice” (Exodus 23:1-2)

This form of lashon hara involves lying with malicious intent, aiming to bring punishment or harm to an innocent person. Falsely accusing someone of sinning falls into this category, which is known in English as slander.

“You shall not go around as a slanderer among your people. You shall not endanger the life of your neighbor. I am Yah.” (Leviticus 19:16)

The Hebrew word translated as "slanderer" is "rakiyl," which can also mean "tale bearer" or "informer." This term can encompass spreading true information that is not beneficial. For instance, it is appropriate to warn others about someone violent, as this is beneficial. However, spreading gossip about someone's weekend activities is not beneficial and falls under the category of harmful speech.

“With his mouth the godless man destroys his neighbor, but the righteous will be delivered through knowledge. When it goes well with the righteous, the city rejoices. When the wicked perish, there is shouting. By the blessing of the upright, the city is exalted, but it is overthrown by the mouth of the wicked. One who despises his neighbor is void of wisdom, but a man of understanding holds his peace. One who brings gossip betrays a confidence, but one who is of a trustworthy spirit is one who keeps a secret.” (Proverbs 11:9-13)

“He who goes about as a tale-bearer reveals secrets; therefore don’t keep company with him who opens wide his lips.” (Proverbs 20:19)

If the slanderer, tale-bearer, or gossiper is telling the truth about their neighbor, why is it considered wrong? It is because revealing these secrets harms their neighbor, leading to negative outcomes and sowing discord. Such actions are malicious, as referenced earlier in Leviticus 19:16 and in Ezekiel.

“You have despised that which is set-apart to Me, and you have profaned My Sabbaths. “Slanderous men have been in you to shed blood.” (Ezekiel 22:8-9)

Lashon Hara in Numbers 12

At the beginning of Numbers 12, we immediately see Aaron and Miriam committing lashon hara against their own brother.

“Miriam and Aaron spoke against Moses because of the Cushite woman whom he had married; for he had married a Cushite woman. They said, “Has Yah indeed spoken only with Moses? Hasn’t he spoken also with us?” And Yah heard it.” (Numbers 12:1-2)

The chapter goes on to detail how Yah punished Miriam with tzaraat (commonly mistranslated as leprosy). Notice that nothing Aaron or Miriam said was a lie, but their words carried the spirit of destruction.

• Moses did marry a Cushite woman.
• Yah declared Aaron a prophet in Exodus 7:1 and Miriam a prophetess in Exodus 15:20, so Yah had spoken to them.

However, their words implied that Moses was unfit to be the leader of Israel, echoing previous accusations by the Israelites who had even intended to murder him.

“All the congregation of the children of Israel traveled from the wilderness of Sin, starting according to Yah’s commandment, and encamped in Rephidim; but there was no water for the people to drink. Therefore the people quarreled with Moses, and said, “Give us water to drink.” Moses said to them, “Why do you quarrel with me? Why do you test Yah?” The people were thirsty for water there; so the people murmured against Moses, and said, “Why have you brought us up out of Egypt, to kill us, our children, and our livestock with thirst?” Moses cried to Yah, saying, “What shall I do with these people? They are almost ready to stone me.” (Exodus 17:1-4)

“All the congregation lifted up their voice, and cried; and the people wept that night. All the children of Israel murmured against Moses and against Aaron. The whole congregation said to them, “We wish that we had died in the land of Egypt, or that we had died in this wilderness! Why does Yah bring us to this land, to fall by the sword? Our wives and our little ones will be captured or killed! Wouldn’t it be better for us to return into Egypt?” They said to one another, “Let’s choose a leader, and let’s return into Egypt.” Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. Joshua the son of Nun and Caleb the son of Jephunneh, who were of those who spied out the land, tore their clothes. They spoke to all the congregation of the children of Israel, saying, “The land, which we passed through to spy it out, is an exceedingly good land. If Yah delights in us, then he will bring us into this land, and give it to us: a land which flows with milk and honey. Only don’t rebel against Yah, neither fear the people of the land; for they are bread for us. Their defense is removed from over them, and Yah is with us. Don’t fear them.” But all the congregation threatened to stone them with stones. Then Yah’s glory appeared in the Tent of Meeting to all the children of Israel.” (Numbers 14:1-10)

Lashon Hara in 1 Samuel

In 1 Samuel 22, David is on the run from Saul and seeks aid at the temple. While he and his men are there, they are spotted by Doeg, a herdsman, who later informs King Saul of what he saw.

“Saul said to his servants who stood around him, “Hear now, you Benjamites! Will the son of Jesse give everyone of you fields and vineyards? Will he make you all captains of thousands and captains of hundreds? Is that why all of you have conspired against me, and there is no one who discloses to me when my son makes a treaty with the son of Jesse, and there is none of you who is sorry for me, or discloses to me that my son has stirred up my servant against me, to lie in wait, as it is today?” Then Doeg the Edomite, who stood by the servants of Saul, answered and said, “I saw the son of Jesse coming to Nob, to Ahimelech the son of Ahitub. He inquired of Yah for him, gave him food, and gave him the sword of Goliath the Philistine.” (1 Samuel 22:7-10)

Everything Doeg reported to Saul was true; however, his report was malicious and led to the deaths of Ahimelech and his family.

“The king said to Doeg, “Turn and attack the priests!” Doeg the Edomite turned, and he attacked the priests, and he killed on that day eighty-five people who wore a linen ephod. He struck Nob, the city of the priests, with the edge of the sword—both men and women, children and nursing babies, and cattle, donkeys, and sheep, with the edge of the sword. One of the sons of Ahimelech the son of Ahitub, named Abiathar, escaped and fled after David.” (1 Samuel 22:18-20)

We later find confirmation in the Psalms that Doeg’s report was sinful and an example of lashon hara.

“For the Chief Musician. A contemplation by David, when Doeg the Edomite came and told Saul, “David has come to Ahimelech’s house.”“Why do you boast of mischief, mighty man? El’s loving kindness endures continually. Your tongue plots destruction, like a sharp razor, working deceitfully. You love evil more than good,lying rather than speaking the truth. Selah. You love all devouring words, you deceitful tongue. Elohim will likewise destroy you forever. He will take you up, and pluck you out of your tent, and root you out of the land of the living.”  (Psalms 52:1-5)

David observes that Doeg's report to Saul contained treacherous and betraying words, yet Doeg spoke the truth. The Hebrew word translated as 'deceitful' can imply treachery, and 'lying' can mean betrayal. Substituting these words clarifies David's point: while Doeg's words were truthful, their intent was evil, constituting sin.

Apostolic Writings on Lashon Hara

One of the primary principles of lashon hara is that speech causing strife among Israelites is prohibited. Similarly, Paul issues a stern warning against those who sow discord within the assembly, urging followers of the Messiah to distance themselves from such individuals.

“If anyone teaches a different doctrine and doesn’t consent to sound words, the words of our Master Yeshua the Messiah, and to the doctrine which is according to reverence, he is conceited, knowing nothing, but obsessed with arguments, disputes, and word battles, from which come envy, strife, insulting, evil suspicions, constant friction of people of corrupt minds and destitute of the truth, who suppose that reverence is a means of gain. Withdraw yourself from such.” (1 Timothy 6:3-5)

In a similar manner, we are informed that those who practice lashon hara will not enter the Kingdom of Elohim, as they use their words to stir up trouble, fracture the assembly, and elevate themselves above others.

“Now the deeds of the flesh are obvious, which are: adultery, sexual immorality, uncleanness, lustfulness, idolatry, sorcery, hatred, strife, jealousies, outbursts of anger, rivalries, divisions, heresies, envy, murders, drunkenness, orgies, and things like these; of which I forewarn you, even as I also forewarned you, that those who practice such things will not inherit God’s Kingdom.” (Galatians 5:19-20)

Messiah on Lashon Hara

Another principle of lashon hara is the prohibition of revealing another’s sin. The exception to this rule is that one must first confront the person privately about their sin. If they refuse to repent (teshuva), only then may the matter be brought publicly. This concept is also taught by our Master.

“If your brother sins against you, go, show him his fault between you and him alone. If he listens to you, you have gained back your brother. But if he doesn’t listen, take one or two more with you, that at the mouth of two or three witnesses every word may be established. If he refuses to listen to them, tell it to the assembly. If he refuses to hear the assembly also, let him be to you as a Gentile or a tax collector.” (Matthew 18:15-17)

Conclusion: Building Up with Words of Grace

Our words should be used to build each other up, not tear each other apart. If firm words are necessary to correct a fellow member of the Body of Messiah, they should be spoken with utmost care, ensuring they contribute to the edification of their spiritual growth rather than its destruction.

“Let no corrupt speech proceed out of your mouth, but only what is good for building others up as the need may be, that it may give grace to those who hear. Don’t grieve the Set-apart Spirit of Elohim, in whom you were sealed for the day of redemption. Let all bitterness, wrath, anger, outcry, and slander be put away from you, with all malice. And be kind to one another, tender hearted, forgiving each other, just as Elohim also in Messiah forgave you.” (Ephesians 4:29-32)

“And the tongue is a fire. The world of iniquity among our members is the tongue, which defiles the whole body, and sets on fire the course of nature, and is set on fire by Gehinnom. For every kind of animal, bird, creeping thing, and sea creature is tamed, and has been tamed by mankind; but nobody can tame the tongue. It is a restless evil, full of deadly poison. With it we bless our Elohim and Father, and with it we curse men who are made in the likeness of Elohim. Out of the same mouth comes blessing and cursing. My brothers, these things ought not to be so.” (James 3:6-10)

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