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.

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Balaam: Prophet, Magician, and a Cautionary Tale

 

Balaam is one of the more enigmatic figures mentioned in Scripture. When reading through the Torah, it can feel jarring to move suddenly from the narrative of Moses and the children of Israel to the account of a wicked prophet—one who nonetheless hears directly from Yah. With so little background provided, Balaam’s story can be difficult to understand.

However, Balaam is far more than a random antagonist. Gaining a clearer picture of who he was and how he fell sheds important light on the rebuke Yeshua gave to the assembly at Pergamum:

“But I hold a few matters against you, because you have there those who adhere to the teaching of Bil‛am (Balaam), who taught Balaq (Balak) to put a stumbling-block before the children of Yisra’ĕl (Israel), to eat food offered to idols, and to commit whoring.”  (Revelations 2:14) 

 Balaam, the Prophet of Yah

At first glance, this section title may appear odd. Yet a careful reading of the Torah shows that Balaam was, at one time, a genuine servant of the Most High.

“And Bil‛am (Balaam) answered and said to the servants of Balaq (Balak), “Though Balaq (Balak) were to give me his house filled with silver and gold, I am unable to go beyond the word of יהוה my Elohim, to do less or more.” (Numbers 22:18)

Balaam openly declares that Yahweh is his Elohim and that he is bound to speak only what Yah commands. This is not the confession of a man devoted to foreign gods. Rather, Balaam presents himself as a prophet of Yah—approached by the Midianites and Moabites for the specific purpose of cursing Israel.

“And he said to them, ‘Spend the night here, and I shall bring back word to you, as יהוה speaks to me.’ … And Elohim said to Bil‛am (Balaam), ‘Do not go with them. You do not curse the people, for they are blessed.’ … And Bil‛am (Balaam) rose in the morning and said to the heads of Balaq (Balak), ‘Go back to your land, for יהוה has refused to allow me to go with you.” (Numbers 22:8-13) 

Here we see Balaam not only conversing with Elohim, but obeying Him. This raises an important question: Who was Balaam before this moment, and where did he come from? The Torah gives us little background. However, the Book of Jasher—though its authenticity is debated—offers intriguing insight into Balaam’s earlier life.

Balaam, Pharaoh’s Magician

The Book of Jasher records Balaam fleeing from the land of Cush to Egypt after Moses conquered the region and captured its capital city. Balaam, who was living there at the time, escapes and returns to Egypt.

“And Balaam the magician, when he saw that the city was taken, he opened the gate and he and his two sons and eight brothers fled and returned to Egypt to Pharaoh king of Egypt. They are the sorcerers and magicians who are mentioned in the book of the law, standing against Moses when the Lord brought the plagues upon Egypt.” (Jasher 73:28-29)     

Later, when Moses and Aaron confront Pharaoh, Jasher identifies the otherwise unnamed magicians of Exodus as Balaam and his household: 

“And when they had gone Pharaoh sent for Balaam the magician and to Jannes and Jambres his sons, and to all the magicians and conjurors and counsellors which belonged to the king, and they all came and sat before the king. And the king told them all the words which Moses and his brother Aaron had spoken to him, and the magicians said to the king, But how came the men to thee, on account of the lions which were confined at the gate? And the king said, Because they lifted up their rod against the lions and loosed them, and came to me, and the lions also rejoiced at them as a dog rejoices to meet his master. And Balaam the son of Beor the magician answered the king, saying, These are none else than magicians like ourselves.” (Jasher 79:27-30)

While Jasher is not canonical Scripture, its portrayal of Balaam as a leading magician aligns remarkably well with the biblical data we do have.

From Magician to Prophet

What follows is necessarily speculative, yet it is a reasonable conclusion drawn from the available texts. If Balaam truly served in Pharaoh’s court, then he personally witnessed the plagues, the defeat of Egypt’s gods, and the undeniable supremacy of Yah. This may explain Balaam’s later confession:

“There is no sorcery effective against Ya‛aqoḇ (Jacob), nor any divination against Yisra’ĕl (Israel).” (Numbers 23:23)

Scripture also explicitly contrasts Balaam’s former practices with his later prophetic role:

 “And when Bil‛am (Balaam) saw that it pleased יהוה to bless Yisra’ĕl (Israel), he did not go as at other times, to seek to use sorcery, but he set his face toward the wilderness. And Bil‛am (Balaam) lifted up his eyes and saw Yisra’ĕl (Israel) encamped according to their tribes. And the Spirit of Elohim came upon him.” (Numbers 24:1-2)

During the Exodus, many Egyptians left Egypt after witnessing Yah’s power firsthand:

“And a mixed multitude went up with them also…”(Exodus 12:38)

It is therefore not unreasonable to suggest that Balaam may have been part of this mixed multitude—abandoning his former ways, embracing the Elohim of Israel, and finding favor as a prophet among the nation. 

Returning to Old Ways

Balaam’s true test came when Midian and Moab sought his counsel once more. Though he initially resisted their offers of wealth and honor, his resolve eventually failed. While he refused to curse Israel outright, he instead instructed their enemies on how to cause Israel to curse themselves.

“And the people began to whore with the daughters of Mo’aḇ… and bowed down to their mighty ones.” (Numbers 25:1–3)

“Look, they are the ones who caused the children of Yisra’ĕl (Israel), through the word of Bil‛am (Balaam), to trespass against יהוה…” (Numbers 31:16)

The scheme succeeded—and Balaam paid the ultimate price:

“And they killed Bil‛am (Balaam) son of Be‛or with the sword.” (Numbers 31:8)

Conclusion: The Teaching of Balaam 

The story of Balaam stands as a tragic warning against returning to former sins and placing stumbling blocks before the people of Elohim. Yeshua’s words in Revelation echo this lesson, as do His warnings in the Messianic writings:

“But whoever causes one of these little ones who believe in Me to stumble, it is better for him that a millstone be hung around his neck, and that he be drowned in the depth of the sea.” (Matthew 18:6)

While Yeshua speaks specifically of children, the principle extends to those young in the faith. Balaam’s legacy reminds us that spiritual knowledge and past faithfulness do not exempt one from judgment when leading others astray. 

May we take these lessons to heart: to endure in faith, to resist returning to old ways, and to guard ourselves from becoming stumbling blocks to others.

P.S.

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Hanukkah: Zeal for The Torah in an Age of Assimilation

 

When most people hear ‘Hanukkah,’ they think of candles, oil, and celebration. But Hanukkah was born in a moment of crisis, when obedience to the Torah became illegal. Hanukkah is not first about light, it’s about loyalty. It asks a dangerous question: What happens when Elohim’s people are pressured to blend in?” The real enemy in the days of the Maccabees wasn’t just the Greek army. It was assimilation—Israelites choosing comfort over covenant, culture over Torah. That’s why Hanukkah still matters. Because we don’t live in a neutral culture either. We live in a world that is constantly trying to influence how we live. 

During that crucial time in Judah, men like Mattathias and Judah Maccabee stepped up, men who refused to negotiate obedience. Their zeal wasn’t reckless. It was covenant faithfulness under pressure. In today’s age, we’re not just remembering what they did. We’re asking whether we would have stood with them, and where assimilation may be challenging our obedience today

The Real Conflict Behind Hanukkah

When we think of Hanukkah, it’s easy to imagine a simple story: Jews versus Greeks. But Scripture and history show us something far more uncomfortable. The real conflict wasn’t only external, it was also internal. It was Torah faithfulness versus assimilation within Judah itself. Assimilation doesn’t mean abandoning faith overnight. It means slowly redefining obedience—treating the Torah as flexible, outdated, or optional. We’re told that lawless men arose from Israel and said, ‘Let us make a covenant with the nations.’ In other words, let’s blend in, so life will be easier.

“In those days there appeared in Israel transgressors of the Torah who seduced many, saying: 'Let us go and make a covenant with the Gentiles all around us; since we separated from them, many evils have come upon us.” (1 Maccabees 1:11)

This wasn’t forced at first. Many people willingly embraced Greek culture—gymnasiums, philosophy, and identity—because it promised acceptance and advancement. 

“Some from among the people promptly went to the king, and he authorized them to introduce the ordinances of the Gentiles. Thereupon, they built a gymnasium in Jerusalem according to the Gentile custom. They disguised their circumcision and abandoned the holy covenant; they allied themselves with the Gentiles and sold themselves to wrongdoing.” (1 Maccabees 1:13-15)

Assimilation always promises peace, but it quietly demands that obedience be surrendered. Once Torah was treated as optional, it didn’t take long before it was treated as offensive—and then criminal. And once assimilation had weakened Israel from within, it became very easy for Antiochus to enforce what many had already chosen.

Antiochus Didn’t Invent Apostasy – He enforced It

“Then the king wrote to his whole kingdom that all should be one people and abandon their particular customs. All the Gentiles conformed to the command of the king, and many Israelites delighted in his religion; they sacrificed to idols and profaned the sabbath.” (1 Maccabees 1:41-43)

It’s essential to understand that Antiochus did not instigate apostasy in Israel. He capitalized on it.  The pressure to abandon Torah didn’t start with a Greek king. It began when Elohim’s own people decided obedience was negotiable. Once a community weakens its commitment from the inside, it becomes easy for outside powers to impose what was once voluntary.

“The king sent letters by messenger to Jerusalem and to the cities of Judah, ordering them to follow customs foreign to their land; to prohibit burnt offerings, sacrifices, and libations in the sanctuary, to profane the sabbaths and feast days, to desecrate the sanctuary and the sacred ministers, to build pagan altars and temples and shrines, to sacrifice swine and unclean animals, to leave their sons uncircumcised, and to defile themselves with every kind of impurity and abomination; so that they might forget the law and change all its ordinances. Whoever refused to act according to the command of the king was to be put to death.” (1 Maccabees 1:44-50)

What was once optional became illegal. That’s the trajectory of assimilation. Assimilation prepares the ground for persecution. Compromise always invites control. When the Torah is treated as cultural instead of covenantal, it loses its protection. What we don’t defend, we eventually lose. And it was at this moment, when obedience was outlawed and compromise normalized, that one man refused to participate.

Mattathias: The Moment Zeal Ignited

“The officers of the king in charge of enforcing the apostasy came to the city of Modein to make them sacrifice. Many of Israel joined them, but Mattathias and his sons drew together. Then the officers of the king addressed Mattathias: “You are a leader, an honorable and great man in this city, supported by sons and kindred. Come now, be the first to obey the king’s command, as all the Gentiles and Judeans and those who are left in Jerusalem have done. Then you and your sons shall be numbered among the King’s Friends, and you and your sons shall be honored with silver and gold and many gifts.” But Mattathias answered in a loud voice: “Although all the Gentiles in the king’s realm obey him, so that they forsake the religion of their ancestors and consent to the king’s orders, yet I and my sons and my kindred will keep to the covenant of our ancestors. Heaven forbid that we should forsake the Torah and the commandments. We will not obey the words of the king by departing from our religion in the slightest degree.” As he finished saying these words, a certain Jew came forward in the sight of all to offer sacrifice on the altar in Modein according to the king’s order. When Mattathias saw him, he was filled with zeal; his heart was moved and his just fury was aroused; he sprang forward and killed him upon the altar. At the same time, he also killed the messenger of the king who was forcing them to sacrifice, and he tore down the altar.” (1 Maccabees 2: 15-25)

Scripture tells us that Mattathias burned with zeal. Not blind rage. Not panic. Zeal, deep covenant loyalty.  When he struck down the man and destroyed the altar, he was not inventing something new. He was walking in the footsteps of Phinehas (Numbers 25), defending the covenant when leadership had failed. Zeal is not an emotional outburst. Zeal is obedience when disobedience becomes normal. In that moment, Mattathias chose faithfulness over safety, covenant over comfort. This single act shattered the illusion that compromise was the only option. It reminded Israel that obedience was still possible. And then Mattathias did something just as important as the act itself: he called others to choose.

“Then Mattathias cried out in the city, “Let everyone who is zealous for the Torah and who stands by the covenant follow me!” (1 Maccabees 2:27)

Every generation hears this call in its own way. Not shouted from a mountain, but often whispered in moments of decision: Follow or blend in. Mattathias would not live long after this moment. But his call created something more than a rebellion; it created a leader.

Judah Maccabee: Faith Expressed Through Action

When Mattathias died, the movement didn’t die with him. It passed to his son, Judah, called ‘The Hammer.’  

“Then his son Judas, who was called Maccabeus, took his place. All his brothers and all who had joined his father supported him, and they gladly carried on Israel’s war.” (1 Maccabees 3:1-2)

Although they were outnumbered, outmatched, and opposed by trained forces with superior weapons. Judah understood something crucial: victory does not come from numbers or strength, but from faithfulness to Yahweh. 

“But when they saw the army coming against them, they said to Judas: “How can we, few as we are, fight such a strong host as this? Besides, we are weak since we have not eaten today.” But Judas said: “Many are easily hemmed in by a few; in the sight of Heaven there is no difference between deliverance by many or by few; for victory in war does not depend upon the size of the army, but on strength that comes from Heaven. With great presumption and lawlessness they come against us to destroy us and our wives and children and to despoil us; but we are fighting for our lives and our Torah. He will crush them before us; so do not fear them.” (1 Maccabees 3:17-22)

Before many battles, Judah prayed, fasted, and reminded the people of the Torah. This wasn’t just for show or strategy alone; it was submission. Judah would go on to reclaim and rededicate the Temple, restoring covenant order. 

A Warning for Every Generation

Hanukkah is not only a story about what happened long ago. It’s a warning written in history.  Every generation believes it can blend in safely—that compromise can be managed, controlled, and limited. But the story of Hanukkah shows us where that path leads. Assimilation doesn’t remain neutral; it always moves the line. Assimilation today doesn’t usually demand idols or pagan altars. It demands something quieter- silence instead of obedience, redefining instead of repentance, and comfort instead of covenant. The greatest threat to the Torah has rarely been persecution. It has almost always been compromise. This isn’t about pointing fingers or drawing lines around others. It’s about asking honest questions of ourselves:

• Where have we learned to explain away commandments?
• Where have we chosen acceptance over obedience?
• Where has blending in felt easier than standing firm?

Hanukkah does not begin and end with a battle or even with a miracle. It starts and ends with a choice. Zeal today does not usually look like open resistance, though it most certainly can. However, it often looks like keeping Shabbat when it costs convenience, teaching the Torah when it costs popularity, and obeying Yah when compromise would be easier. May we be found among those who keep the covenant. May the light of the Torah shine through our faithfulness. And may we have the courage to choose obedience, whatever the cost.

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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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The Beauty of Sacrifice: Torah, Messiah, and the Coming Kingdom

 

For much of the modern world, the sacrificial system described in the Torah is neither fully understood nor rightly appreciated. Growing up, I was often taught that sacrifices were nothing more than an archaic, even barbaric, practice that ended with the death of the Messiah. Yet, as my understanding of the Scriptures has deepened, I have come to see the sacrificial system in a very different light. Rather than something to be tarnished or discarded, I now see it as a beautiful means of reconciliation with Yah—a sacred meal shared in His presence.

I have also come to realize that the idea of the sacrificial system being “done away with” is not scriptural, but rather a tendril of Christian theology that lingered in my thinking for far too long. While there is still much to learn and unlearn, I believe it is prudent to begin by biblically defining what the sacrifices truly meant. From there, we will examine evidence that the disciples themselves continued to make sacrifices after the ascension of Yeshua, and finally, we will consider the prophecies that point to the continuation of sacrifices in the millennial reign of Messiah.

Defining the Sacrifices (Torah foundation)

When we first read about the sacrificial system in the Torah, it can feel foreign to our modern minds. Yet, when we look closely, we see that sacrifices were never meant to be taken as primitive or barbaric rituals; they were acts of worship, thanksgiving, and covenant fellowship with Yah.

Detailed in Leviticus 1-7, Yah describes the various types of offerings:

•  The burnt offering (the olah, Leviticus 1) represented complete devotion as the whole animal (after it was slaughtered) ascended in smoke to the creator. 
• The grain offering (the minhah, Leviticus 2) was from the works of the hand, symbolizing gratitude and dedication. 
• The peace offering (the shelamim, Leviticus 7:11-33) centered around fellowship, as it involved sharing a meal with Yah, the priest, and the family that brought the offering. Creating a picture of communion with Elohim Himself. 
• The sin offering (the hattat, Leviticus 6:25-30) and the guilt offering (the asham, Leviticus Leviticus 7:1-7) provided cleansing for sin and restitution when wrong had been done. 

Together, these offerings deliver a complete depiction of reconciliation and relationship.

The sacrificial system was not only about atonement but about sharing life with Yah. We see this powerfully in Exodus 24:4–11, when Israel confirmed the covenant with blood and then ascended the mountain to eat and drink in Yah’s presence.

“And Mosheh wrote down all the Words of יהוה, and rose up early in the morning, and built a slaughter-place at the foot of the mountain, and twelve standing columns for the twelve tribes of Yisra’ĕl. And he sent young men of the children of Yisra’ĕl, and they offered ascending offerings and slaughtered slaughterings of peace offerings to יהוה of bulls. And Mosheh took half the blood and put it in basins, and half the blood he sprinkled on the slaughter-place. And he took the Book of the Covenant and read in the hearing of the people. And they said, “All that יהוה has spoken we shall do, and obey.” And Mosheh took the blood and sprinkled it on the people, and said, “See, the blood of the covenant which יהוה has made with you concerning all these Words.” And Mosheh went up, also Aharon, Naḏaḇ, and Aḇihu, and seventy of the elders of Yisra’ĕl, and they saw the Elohim of Yisra’ĕl, and under His feet like a paved work of sapphire stone, and like the heavens for brightness. Yet He did not stretch out His hand against the chiefs of the children of Yisra’ĕl! And they saw Elohim, and they ate and drank.” (Exodus 24:4–11)

Sacrifice was the doorway to fellowship. Likewise, Deuteronomy 12:5–7, 17–18 emphasizes that offerings were to be brought to “the place Yah chooses,” where His Name dwells, and that Israel was to rejoice as they ate before Him. This reveals that sacrifices were not grim duties but joyful covenant meals.

“but seek the place which יהוה your Elohim chooses, out of all your tribes, to put His Name there, for His Dwelling Place, and there you shall enter. “And there you shall take your ascending offerings, and your slaughters, and your tithes, and the contributions of your hand, and your vowed offerings, and your voluntary offerings, and the firstlings of your herd and of your flock. “And there you shall eat before יהוה your Elohim, and shall rejoice in all that you put your hand to, you and your households, in which יהוה your Elohim has blessed you.” (Deuteronomy 12:5–7)

“You are not allowed to eat within your gates the tithe of your grain, or of your new wine, or of your oil, or of the firstlings of your herd or your flock, or of any of your offerings which you vow, or of your voluntary offerings, or of the contribution of your hand. “But eat them before יהוה your Elohim, in the place which יהוה your Elohim chooses, you and your son and your daughter, and your male servant and your female servant, and the Lĕwite who is within your gates. And you shall rejoice before יהוה your Elohim in all that you put your hands to.” (Deuteronomy 12:17-18)

The rhythm of life was also tied to offerings. In Numbers 28–29, Yah commanded daily sacrifices, Sabbath offerings, and festival offerings. This created a sacred calendar where all of life—days, weeks, months, and years—were marked by communion with Him. And yet, Yah always emphasized the heart behind the sacrifices. Psalm 51:15–19 reminds us that He desires a broken and contrite spirit above ritual. Sacrifices were never meant to be empty motions but outward signs of inward devotion.

“O יהוה, open my lips, And that my mouth declare Your praise. For You do not desire slaughtering, or I would give it; You do not delight in ascending offering. The slaughterings of Elohim are a broken spirit, A heart broken and crushed, O Elohim, These You do not despise. Do good in Your good pleasure to Tsiyon (Zion); Build the walls of Yerushalayim (Jerusalem). Then You would delight in slaughterings of righteousness, In ascending offering and complete ascending offering; Then young bulls would be offered on Your slaughter-place.” (Psalms 51:15-19)

Sacrifices after Yeshua’s Ascension (disciples’ practice)

Many today assume that sacrifices ended with the resurrection of Yeshua, yet the Scriptures show otherwise. The disciples continued to participate in the Temple services, which included the sacrificial system, seeing no contradiction between Yeshua’s atonement and the ongoing worship commanded in the Torah.

In Acts 2:46, we read that the followers of the Messiah were at the Temple daily, showing that the Temple was not merely a backdrop; it was the center of Israel’s worship, and sacrifices were part of that daily rhythm.

“And day by day, continuing with one mind in the Set-apart Place, and breaking bread from house to house, they ate their food with gladness and simplicity of heart…” (Acts 2:46)

Similarly, Acts 3:1 records Peter and John going to the Temple “at the hour of prayer,” which was tied directly to the daily Tamid offering, Exodus 29:38-42 and Numbers 28:3-8. Their worship life remained intertwined with the sacrificial system.

“And Kĕpha (Peter) and Yoḥanan (John) were going up to the Set-apart Place at the hour of prayer, the ninth hour.” (Acts 3:1)

“And you shall say to them, ‘This is the offering made by fire which you bring to יהוה: two male lambs a year old, perfect ones, daily, a continual ascending offering. The one lamb you prepare in the morning, and the other lamb you prepare between the evenings, with one-tenth of an ĕphah of fine flour as a grain offering mixed with one-fourth of a hin of pressed oil, a continual ascending offering which was offered at Mount Sinai for a sweet fragrance, an offering made by fire to יהוה, and its drink offering, one-fourth of a hin for each lamb. Pour out the drink to יהוה as an offering in the set-apart place. And the other lamb you prepare between the evenings. As the morning grain offering and its drink offering, you prepare it as an offering made by fire, a sweet fragrance to יהוה.” (Numbers 28:3-8)

Perhaps the most striking example comes in Acts 21:20–26. When Paul returned to Jerusalem, James encouraged him to prove that he was Torah-observant by participating in a Nazirite vow, which required sacrifices (Numbers 6). Paul not only agreed but paid the expenses for others to do so as well. This was after Yeshua’s ascension, clear proof that the apostles did not view sacrifices as abolished.

Paul himself testifies in Acts 24:17–18 that he came to Jerusalem “to bring kind deeds and offerings.” The Greek word here (prosphora) is the same used elsewhere for sacrificial gifts. Even decades after Messiah’s resurrection, Paul was still participating in the sacrificial life of Israel.

“And after many years I came to bring kind deeds to my nation and offerings…” (Acts 24:17-18)

This practice was not isolated. Luke 24:53, Acts 5:42, and other passages show the disciples continually in the Temple, teaching and worshiping. The Jewish historian Josephus records that sacrifices continued in Jerusalem until 70 CE, and there is no evidence that the early Messianic believers separated themselves from this system. Instead, they saw Messiah’s atonement in heaven and the Temple sacrifices on earth as distinct but complementary realities.

“And they, having bowed down to Him, returned to Yerushalayim (Jersualem) with great joy, and were continually in the Set-apart Place praising and blessing Elohim. Amĕn.” (Luke 24:52-53)

“And daily in the Set-apart Place, and in every house, they did not cease teaching and bringing the Good News: יהושע the Messiah!” (Acts 5:42)

Sacrifices in the Millennial Reign (future prophecy)

Looking forward, the prophets make it clear that sacrifices will not only return but will flourish in the Messianic Kingdom. Far from being abolished, the sacrificial system is prophesied as part of Messiah’s reign when He restores all things.

Ezekiel 40–48 gives a breathtaking vision of a future Temple, with Yah’s glory returning to dwell within it. In Ezekiel 43:18–27; 45:16-17; 46:4–15, we read detailed instructions for burnt offerings, peace offerings, and festival sacrifices. These are not shadows of the past but promises of the future. Under Messiah’s reign, sacrifices will once again serve as covenantal expressions of worship and fellowship.

“All the people of the land are to give this contribution to the prince in Yisra’ĕl (Israel). “And on the prince are the ascending offerings, and the grain offerings, and drink offerings, at the festival, the new moons, the sabbaths – in all the appointed times of the house of Yisra’ĕl. He is to prepare the sin offering, and the grain offering, and the ascending offering, and the peace offerings to make atonement for the house of Yisra’ĕl.” (Ezekiel 45:16-17)

The prophet Isaiah 56:6–7 declares that foreigners who join themselves to Yah will bring offerings, and their sacrifices will be accepted on His altar. This is directly tied to Yeshua’s words when He called the Temple a “house of prayer for all nations.”

“Also the sons of the foreigner who join themselves to יהוה, to serve Him, and to love the Name of יהוה, to be His servants, all who guard the Sabbath, and not profane it, and are holding onto My covenant – them I shall bring to My set-apart mountain, and let them rejoice in My house of prayer. Their ascending offerings and their slaughterings are accepted on My slaughter-place, for My house is called a house of prayer for all the peoples.” (Isaiah 56:6-7)

“And He was teaching, saying to them, “Has it not been written, ‘My House shall be called a house of prayer for all nations’?  But you have made it a ‘den of robbers.’” (Mark 11:17)

Similarly, Zechariah 14:16–21 foretells all nations ascending to Jerusalem to keep Sukkot, and even the cooking pots will become set-apart, language of sacrificial service.

“And it shall be that all who are left from all the nations which came up against Yerushalayim, shall go up from year to year to bow themselves to the Sovereign, יהוה of hosts, and to celebrate the Festival of Sukkot. “And it shall be, that if anyone of the clans of the earth does not come up to Yerushalayim to bow himself to the Sovereign, יהוה of hosts, on them there is to be no rain. And if the clan of Mitsrayim does not come up and enter in, then there is no rain. On them is the plague with which יהוה plagues the nations who do not come up to celebrate the Festival of Sukkot. This is the punishment of Mitsrayim and the punishment of all the nations that do not come up to celebrate the Festival of Sukkot. In that day “SET-APART TO יהוה” shall be engraved on the bells of the horses. And the pots in the House of יהוה shall be like the bowls before the slaughter-place. And every pot in Yerushalayim and Yehuḏah shall be set-apart to יהוה of hosts. And all those who slaughter shall come and take them and cook in them. And there shall no longer be a merchant in the House of יהוה of hosts, in that day.” (Zechariah 14:16–21)

In Isaiah 66:20–23, we see nations bringing offerings to Jerusalem, while Sabbath and new moon observances continue in the Kingdom.

“And they shall bring all your brothers as an offering to יהוה out of all the nations, on horses and in chariots and in litters, on mules and on camels, to My set-apart mountain Yerushalayim,” declares יהוה, “as the children of Yisra’ĕl bring an offering in a clean vessel into the House of יהוה. “And from them too I shall take for priests – for Lĕwites,” declares יהוה. “For as the new heavens and the new earth that I make stand before Me,” declares יהוה, “so your seed and your name shall stand. “And it shall be that from New Moon to New Moon, and from Sabbath to Sabbath, all flesh shall come to worship before Me,” declares יהוה.” (Isaiah 66:20–23)

Malachi 3:1–4 looks to a time when the Levites will be purified so that “the offering of Judah and Jerusalem will be pleasing as in days of old.” This shows that sacrifices are not abolished but purified and perfected under Messiah.

“See, I am sending My messenger, and he shall prepare the way before Me. Then suddenly the Master you are seeking comes to His Hĕḵal, even the Messenger of the covenant, in whom you delight. See, He is coming,” said יהוה of hosts. “And who is able to bear the day of His coming, and who is able to stand when He appears? For He is like the fire of a refiner, and like the soap of a launderer. “And He shall sit as a refiner and a cleanser of silver. And He shall cleanse the sons of Lĕwi, and refine them as gold and silver, and they shall belong to יהוה, bringing near an offering in righteousness. “Then shall the offering of Yehuḏah and Yerushalayim be pleasant to יהוה, as in the days of old, as in former years.” (Malachi 3:1–4)

Even the Brit Ḥadashah affirms this vision. Hebrews 8–10 does not teach that sacrifices were abolished, but that Yeshua’s offering in the heavenly Temple is the ultimate atonement, for a once devoiced Israel. Earthly sacrifices continue to serve as covenant expressions, purified under His reign, while His heavenly priesthood secures eternal redemption for all those who endure until th end.

Conclusion: A Covenant Meal with Yah

From the Torah to the Apostles to the Prophets, the testimony is consistent: sacrifices were never abolished. They were, and will continue to be, a means of worship, fellowship, and covenant renewal with Yah. In Messiah Yeshua, we see their fullest meaning—not as barbaric relics of the past, but as sacred expressions of reconciliation, thanksgiving, and joy.

The sacrificial system teaches us that Yah desires to eat with us, to dwell with us, and to share life with us. Far from being obsolete, sacrifices point us to the eternal reality of Messiah’s reign, when all nations will worship in unity, bringing offerings of praise and thanksgiving to the King.

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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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One Elohim, One Torah, One Israel: Refuting Dispensationalism

 

There is a widespread belief that the Bible is divided into two distinct sections: the ‘Old Testament’ and the ‘New Testament.’ While this division is not mentioned in the scriptures themselves, it is commonly accepted as fact and serves as a foundation for the religion established by Papal Rome. This divided understanding of the divine word leads to the notion that the Yah of the ‘Old Testament’ differs from the one in the ‘New Testament,’ that the standards for living a life pleasing to Elohim have shifted, and that the church has replaced Israel. These ideas are often associated with dispensationalism, though they do not encompass the entire scope of this doctrine. In this article, we will turn to the scriptures to see what the Word of El Shaddai truly reveals.

Error of Dispensationalism: Yah Changed

“For I am יהוה, I shall not change…” (Malachi 3:6)

Being perfect, Yah has no need for change. Change is only necessary when something is imperfect. Think of your diet—when you change it, it’s because you’ve realized it lacks the nutrient-dense foods your body needs. A perfect diet, however, would provide all the essentials for a healthy life, making change unnecessary. In the same way, Yah, the Creator of all things, has no need to alter His ways. He is the perfect El, the perfect Father. Rather than conforming to us, we are called to conform to Him.

“Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no change, nor shadow of turning.”  (James 1:17)     

Even the Messiah, the perfect representation of the Father’s will, remains unchanging.

“Yeshua the Messiah is the same yesterday, today, and forever.” (Hebrews 13:8)

Error of Dispensationalism: The Torah Done Away

“Grass shall wither, the flower shall fade, but the Word of our Elohim stands forever.” (Isaiah 40:8)

Yah’s Word is His Torah—His instructions for living a righteous life—and it endures for all eternity. The Torah reflects the behavior of the Creator, written down for us to follow.

“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 Jacob, and let Him teach us His ways, and let us walk in His paths, for out of Zion comes forth the Torah, and the Word of יהוה from Jerusalem.” (Isaiah 2:2)

The Torah is not a set of shackles—on the contrary, it is perfect, and within it is true freedom.

“But he who looks into the perfect Torah of freedom and continues, not being a hearer who forgets but a doer of the work, this man will be blessed in what he does.” (James 1:25)

Many claim that the Messiah did away with the Torah. However, as I discussed in the article “Yeshua's Sermon on the Mount: Rediscovering Torah and the Way to the Father,” Yeshua did not abolish the Torah; rather, He restored it to the people as it was originally intended. He clearly states that His mission was not to nullify His Father’s teachings.

“Do not think that I came to destroy the Torah or the Prophets. I did not come to destroy but to complete. For most certainly, I tell you, until heaven and earth pass away, not even one smallest letter or one tiny pen stroke shall in any way pass away from the Torah, until all things are accomplished.” (Matthew 5:17-18)

Even in the final chapter of the Bible, Yeshua blesses those who keep the commandments—the Torah.

“Blessed are those doing His commands, so that the authority shall be theirs unto the tree of life, and to enter through the gates into the city.” (Revelation 22:14)

Error of Dispensationalism: The Church Replaced Israel

The Messiah did not come to establish a new religion, nor did He come to found "The Church." The belief that the Church replaced Israel originates from Papal Rome. I’ve discussed this extensively in “The Truth About the Sabbath Day: What It Is and What We Should Do” and explored our identity in Messiah in the article “Discovering the Connection Between Israel and the Church in the Bible.” To put it simply, Yeshua is the King of Israel, who will rule from Jerusalem and, ultimately, New Jerusalem—not the king of the Church ruling from Rome.

“For, behold, in those days, and in that time, when I restore the fortunes of Judah and Jerusalem, I will gather all nations, and will bring them down into the valley of Jehoshaphat; and I will execute judgment on them there for my people, and for my heritage, Israel, whom they have scattered among the nations…” (Joel 3-1-2)

“And he carried me away in the Spirit to a great and high mountain, and showed me the great city, the set-apart Yerushalayim (Jerusalem), descending out of the heaven from Elohim, having the esteem of Elohim, and her light was like a most precious stone, like a jasper stone, clear as crystal, and having a great and high wall, having twelve gates, and at the gates twelve messengers, and names written on them, which are those of the twelve tribes of the children of Yisra’ĕl (Israel).” (Revelations 21:10-12)

Anyone can be counted as native-born in Israel—they simply need to follow the Messiah.

"My sheep hear My voice, and I know them, and they follow Me.” (John 10:27)

Conclusion: One Elohim, One Messiah, One Torah, One Israel

The Bible is a unified, harmonious collection of books spanning thousands of years, yet its message remains consistent throughout. There is one Elohim, one Messiah, one Israel, and one Torah. The foundation of Yah’s Word has never changed, and neither has His purpose for humanity. As we delve deeper into the scriptures, we discover that His commandments, promises, and covenants are eternal, offering guidance for all who seek to walk in His ways. The truth of His Word transcends time, and it is through our understanding and application of this truth that we find our true identity in Him.  

“Where there is no vision, the people are let loose, But blessed is he who guards the Torah.” (Proverbs 29:18)

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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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