Podcasts about adonai

The Liturgical Year is a multi-volume work written between 1841 and 1875, by Dom Prosper Gueranger, abbot of the French Benedictine abbey of Solesmes. It is a rich theological reflection on the various feasts and seasons of the Church's liturgical cycle. Please consider donating to help keep this podcast going by going to buymeacoffee.com/catholicdailybrief Also, if you enjoy these episodes, please give a five star rating and share the podcast with your friends and family

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"Angedacht" – das geistliche Wort und eine kleine Portion Optimismus für den Start in den Tag. Heute mit Thomas Dammann aus Halle.

The next name of God that appears in Scripture is Adonai. It means: The Lord; My Great Lord God is our total authority. Adonai is the name often used in place of Yahweh, because YHWH was too sacred a name to speak. Recognizing God as Adonai is to recognize our need to submit to Him. He is the Master and owner of all things. We are His servant stewards.    Kay Arther says: "The lordship of God means His total possession of me and my total submission to Him." You can connect with me or order my books on my website here: https://debbiekitterman.com/ click on the store tab and choose the book(s) you would like to view under the book tab.   OR on Amazon here using my affiliate links:    Legacy: The Lost Art of Blessing  http://www.amazon.com/dp/B0BNJNNHKY/ref=nosim?tag=da2he-20   Releasing God's Heart through Hearing His Voice:  http://www.amazon.com/dp/0615316220/ref=nosim?tag=da2he-20   The Gift of Prophetic Encouragement: Hearing the Word of God for Others:  http://www.amazon.com/dp/0800798864/ref=nosim?tag=da2he-20   The Gift of Prophetic Encouragement Bible Study: Living a Lifestyle of Encouragement  http://www.amazon.com/dp/B083J3RCYP/ref=nosim?tag=da2he-20   Symbolism Reference Guide & Dream Journal: http://www.amazon.com/dp/0984012346/ref=nosim?tag=da2he-20  

December 14th. Genesis 15:1-6, John 1:3, John 4:23-24, Romans 8:7, Romans 12:1-2.

Yeshua was after Debbie for a very long time, but she just didn't know it. Her brother's changed behavior and suggestions put her on a path of researching about Yeshua and trying to understand her brother's decision to become a believer. It took her a year and 1/2 to read and research the truth in the word. It was so loud and clear to her and she knew that she was on the right path based totally on the word of Adonai. 

7 takeaways from this study The Sabbath is more than rest from fatigue. It is a celebration of spiritual fullness and a reminder of God's creation, designed to rejuvenate both body and soul. True rest and renewal come from honoring God's design for our lives, not from modern “machines of rest” or stimulants like caffeine. Spiritual growth and application require discernment. Avoiding logical fallacies helps us receive truth regardless of the messenger. Delegation and wise leadership, as exemplified by Moses and Yitro (Jethro), are essential for healthy, sustainable community and ministry. We are not meant to walk alone. Community, mutual support, and accountability are central to living out faith effectively. The Ten Commandments are not just rules but a framework for a just, loving, and purposeful life that honors God and others. Trust in God is the foundation for moving from bondage (of any kind) to blessing. Faith, confession and perseverance shape the journey of spiritual transformation. One man's life was, by any worldly standard, a roaring success. He led three companies, was responsible for 300 employees, was raising tens of millions of dollars annually, and made lengthy public appearances daily. Outwardly, it looked like everything he touched prospered. Yet on the inside, the pace was unsustainable. He found himself fatigued, drained, and spiritually confused, constantly struggling to “keep it all together.” With exhaustion mounting, he reached out to a trusted business adviser who happened also to be a pastor. In a vulnerable moment, he confessed: “I'm hitting a wall. I have more obligations than I have time. I'm drinking eight cups of coffee a day just to stay afloat.” His adviser listened, then posed a direct question: “Are you honoring the Sabbath?” This simple question ignited a journey. The man was struck, almost blindsided, by it — a gentle but firm reminder that perhaps running on caffeine wasn't a sustainable answer. He would later reflect: “Caffeine is not a performance enhancer, it's a loan shark. It robs from tomorrow to pay for today.” What caffeine does is it basically turns off your noticing that you're tired, not actually giving you more energy. That's what adrenaline would do. Caffeine just masks your fatigue. The pastor's question pressed: What if the tiredness, the restlessness, wasn't just physical? What if it was spiritual, too? The man began to explore what the Sabbath actually means, both in Scripture and practice. Delving into the Torah, he found its first appearance in Genesis 2: “By the seventh day God completed His work which He had done, and He rested (וַיִּשְׁבֹּת vayishbot) on the seventh day from all His work which He had done. Then God blessed the seventh day and sanctified it, because in it He rested from all His work.” Genesis 2:2-3 NASB95 He was struck that this rest didn't come from exhaustion, but from fullness. As he later wrote: “This rest is not due to fatigue, but to fullness. It is not the withdrawal of power, but the crowning of meaning. It is the divine punctuation mark at the end of the most magnificent sentence ever spoken: creation. The world is not merely functional, but good—and that goodness is worthy of joy.” He went on to dig deeper, not only scripturally, but practically. Searching for the roots of Sabbath observance, he looked to Jewish tradition, practices like unplugging from all communications, setting aside technology, and turning yourself off from the world beaming itself into you, starting at sundown on Friday. The more he explored, the more passionate he became. He wrote: “The more I started to appreciate the Sabbath, the more I realized the great need to share its wondrous beauty with the world. If the Sabbath can change my life, it can change everyone's life.” He found it ironic that even though “today's world offers so many gadgets promoting rest — memory foam mattresses, sleep apps, white noise machines — never have we, as a society, been more exhausted. We are surrounded by the machinery of rest, but we've lost the theology behind it. Sabbath is the answer.” Opportunity for conversation You've likely heard this man’s name.1Sources for the preceding account, including book quotations: “Charlie Kirk's final book points at a truth we've forgotten,” Deseret News, Dec 12, 2025, accessed Dec. 13, 2025. “‘Stop in the Name of God’: Charlie Kirk’s Final Book Honors ‘Transforming’ Sabbath,” Paul Petite, CBN.com, Dec. 11, 2025, accessed Dec. 13, 2025. He’s Charlie Kirk, whose book Stop, in the Name of God: Why Honoring the Sabbath Will Transform Your Life was released this week (Dec. 9, 2025) and has reignited a powerful conversation about the Sabbath in the Christian world. As we see the coinciding of Kirk’s book release with our reading this week of Exodus 18–20, within it the Sabbath commandment, there's a lesson waiting for all of us. Whether we are building companies, leading families, or seeking holiness: true rest comes from aligning with God's order, not man's endless striving. Keep an open mind When evaluating any teaching — especially on controversial topics like the Sabbath or from polarizing figures such as Charlie Kirk — it's important to watch out for logical fallacies that can cloud good judgment. The “shoot the messenger” fallacy happens when we dismiss truth — and attack the method of delivery — simply because we dislike the message. Similarly, the ad hominem fallacy attacks a person's character rather than considering the argument. The genetic fallacy rejects ideas based on their source, not their merit. Instead, focus on the message itself, weighing it against Scripture, regardless of our feelings about the teacher. A sign and a testimony The Sabbath — שַׁבָּת Shabbat — was never intended as mere ritual or recovery from fatigue. It is, as Charlie described, “the crowning of meaning.” Embedded in the book of בְּרֵאשִׁית Beresheet (Genesis) and reiterated in Exodus 20:8–11 (“Remember the sabbath day, to keep it holy”; Deuteronomy 5:12–15), the Sabbath is sanctified, set apart (קָדוֹשׁ kadosh). It is an invitation — more, a command (מִצְוָה mitzvah) — to cease (שָׁבַת shavat), be full and delight in God's creation. Shabbat is both a sign (אוֹת ot, Exodus 31:12–17) and a testimony (עֵדוּת edut) to Who our God is: a Creator who brings order from chaos, who invites us into His rest (וַיָּנַח vayanach, “and He rested,” Exodus 20:11). But Sabbath is also a battleground. For centuries, debates swirled: Is Sabbath only for the Jews? Has the resurrection transferred rest from Saturday to Sunday? Charlie is not the first to ask; in fact, Samuel Bacchiocchi's seminal 1977 dissertation-book “From Sabbath to Sunday” details this historical shift and its profound theological consequences. Yet, as followers of Messiah, we look to His example. Yeshua kept Shabbat (Luke 4:16). He reminded us: “The Sabbath was made for man, and not man for the Sabbath.” Mark 2:27 NASB95 (see last Shabbat’s study: “Sacred cycles: Embracing God's rhythms of rest and labor“) Reclaiming Sabbath has meant returning to the root and fullness of what God invites us into — a taste of the world to come (עוֹלָם הַבָּא olam haba). Leadership and burden Charlie's story of being overwhelmed echoes that of Moses' experience. In Exodus 18, יִתְרוֹ Yitro (Jethro) wisely advises Moses to share responsibility: “You will surely wear out, both yourself and these people who are with you, for the task is too heavy for you; you cannot do it alone.” Exodus 18:18 NASB95 The solution? Delegation. Equity in leadership. Bringing others into the work, each according to gifting and ability. The instructions for training leadership in the ways of Heaven is linguistically linked to the giving of the Ten Commandments. In Hebrew, the narrative is woven together with the וַ vav consecutive, indicating God's actions unfolding in beautiful, purposeful sequence — a pattern of rest, structure, and relationship. In honoring Sabbath, we are reminded not just to rest, but to participate in and build wise, healthy community. Priesthood of all believers As the Torah moves into Exodus 19–20, Israel is called to be a “kingdom of priests and a holy nation” (מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ mamlekhet kohanim v'goy kadosh). Our role is not merely to obey but to draw near — to help others approach (הִקְרִיב hikriv) — the Holy One. In the Messiah, this calling is heightened: You also, as living stones, are being built up as a spiritual house for a holy priesthood. 1Peter 2:5 NASB95 Our observance of the Sabbath is a living testimony — an act of separation (קָדוֹשׁ kadosh) that draws others to ask about the hope and peace we carry. Fear and love “The fear of the LORD” (יִרְאַת יְהוָה yirat Adonai). This fear/awe (יָרֵא yare) is not paralyzing terror but reverent awareness. God sees — רָאָה ra'ah — beyond outward performance to our hearts. As Yeshua (Jesus) taught: “the greatest commandment is: ‘Hear, O Israel! The LORD is our God, the LORD is one; and you shall love (אָהַב ahav) the LORD your God with all your heart, and with all your soul, and with all your might'” Deuteronomy 6:4-5 NASB95 Sabbath becomes a sanctuary for our returning, repenting and receiving God's love anew. The Ten Words: עֲשֶׂרֶת הַדִּבְּרוֹת Aseret HaDibrot The Ten Commandments are not rules alone, but a framework for relationship. The first — “I am the LORD your God, who brought you out of the land of Egypt” — is a declaration of deliverance, echoed every Shabbat. “You shall have no other gods before Me” is about allegiance. “You shall not murder” (Exodus 20:13) reminds us that life is sacred, for humanity is made בְּצֶלֶם אֱלֹהִים b'tzelem Elohim (“in the image of God,” Genesis 1:27). The commandments build a community of justice, kindness, and holiness — the very heart of Torah and the teaching of Messiah. Community, confession and healing It can be easy, in our brokenness, to withdraw. Many wonder, as did participants in our study, “Could God truly want me, after all I've done?” Yet the answer of the Sabbath is always “yes.” We are called not to isolation but to community, to confess our failings (“Confess your sins to one another, and pray for one another so that you may be healed,” James 5:16 NASB95), and to strengthen each other in faith. Sabbath gatherings are a time for restoration and encouragement — space for honest hearts and uplifted hands. Testing and trust: Wisdom for the walk In a world of many voices, the call to “test the spirits” (1John 4:1) is urgent. We must return to the Scriptures — TaNaKh and Apostolic Writings — measuring every teaching by the Word. As the Bereans modeled (Acts 17:11), search, question, discern. As we trust (אֵמוּנָה emunah) and obey, we encounter joy and peace beyond what striving ever brought. Trust in the LORD with all your heart and do not lean on your own understanding. Proverbs 3:5 NASB95 An invitation to Sabbath Charlie Kirk's journey is not unique. His discovery is ancient and ever new: Sabbath is a divine gift — a rhythm of rest, joy, holiness, and communal healing. As we recapture what has been so often lost, we open ourselves to transformation, not just personally, but as communities and nations — a light to the world. So let's remember the Sabbath — זָכוֹר אֶת־יוֹם הַשַּׁבָּת zakhor et-yom haShabbat —and keep it holy. In Messiah, every week is a new invitation to rest, rejoice, and be restored. Shabbat shalom (Sabbath peace). 1 Sources for the preceding account, including book quotations: “Charlie Kirk's final book points at a truth we've forgotten,” Deseret News, Dec 12, 2025, accessed Dec. 13, 2025. “‘Stop in the Name of God’: Charlie Kirk’s Final Book Honors ‘Transforming’ Sabbath,” Paul Petite, CBN.com, Dec. 11, 2025, accessed Dec. 13, 2025.

We began by declaring the powerful names of God—Elohim, Adonai, Rapha, Nissi, Shaddai—proclaiming that the name of the Lord is our strong tower and hiding place. What a beautiful way to worship the Creator who calls us His own, as Joel Munoz reminded us through Isaiah 43: “Do not fear, for I have redeemed you; I have summoned you by name; you are mine.” Pastor Josiah continued the theme of being on mission, reminding us that whether across the street or around the world, we are called to reach the lost. In Luke 15, Jesus shared how the shepherd leaves the ninety-nine to find the one lost sheep, revealing God's heart for every person who has wandered away. Just as God sought Adam and Eve in the garden, He seeks us still. We were lost, but He found us. Pastor Josiah encouraged us to be equipped, to stand firm, and to help others find Jesus—because our walk with Him is not a sprint, but a lifelong journey of faith and endurance.

We began by declaring the powerful names of God—Elohim, Adonai, Rapha, Nissi, Shaddai—proclaiming that the name of the Lord is our strong tower and hiding place. What a beautiful way to worship the Creator who calls us His own, as Joel Munoz reminded us through Isaiah 43: “Do not fear, for I have redeemed you; I have summoned you by name; you are mine.” Pastor Josiah continued the theme of being on mission, reminding us that whether across the street or around the world, we are called to reach the lost. In Luke 15, Jesus shared how the shepherd leaves the ninety-nine to find the one lost sheep, revealing God's heart for every person who has wandered away. Just as God sought Adam and Eve in the garden, He seeks us still. We were lost, but He found us. Pastor Josiah encouraged us to be equipped, to stand firm, and to help others find Jesus—because our walk with Him is not a sprint, but a lifelong journey of faith and endurance.

This Christmas, we celebrate the One who came near. O Adonai. O Radix. O Clavis. O Rex Gentium. O Emmanuel. Each name reveals a different facet of Jesus - our Lord, our Root, our Key, our King, our God with us. Join us Sundays in December as we journey through the wonder of who He is.

This Christmas, we celebrate the One who came near. O Adonai. O Radix. O Clavis. O Rex Gentium. O Emmanuel. Each name reveals a different facet of Jesus - our Lord, our Root, our Key, our King, our God with us. Join us Sundays in December as we journey through the wonder of who He is.

This Christmas, we celebrate the One who came near. O Adonai. O Radix. O Clavis. O Rex Gentium. O Emmanuel. Each name reveals a different facet of Jesus - our Lord, our Root, our Key, our King, our God with us. Join us Sundays in December as we journey through the wonder of who He is.

https://www.youtube.com/watch?v=Nvm-LV_tXlwÓ Adonai: guia da casa de Israel, / que aparecestes a Moisés na sarça ardente / e lhe destes vossa lei sobre o Sinai: / vinde salvar-nos com o braço poderoso!

Awaken, children of God! The Day of Adonai is at hand.

El poder y autoridad que tiene de forma legítima, es lo evidente en Dios y su relación con el hombre.

The first two Advent Antiphons, "O Wisdom" and "O Adonai," trace God's story from the creation to the exodus and find their ultimate fulfillment in Jesus, who is the Wisdom that orders all things and the Lord who redeems all things.

Custom Mary I wish I had a dollar for every time I've heard someone say, "It's just man's tradition. It's just a custom." At its worst misunderstanding, the tradition or custom is seen adversarial to Torah obedience and as evil. As a simply uninformed understanding, it's a lack of research or direction into how Yeshua taught and lived customs and traditions...of men.   For instance, the letter of the Torah does not say to go to a synagogue every Shabbat. But how should one "hear" the Word, which is a commandment? Synagogues were an answer to that question. The Torah was read every Shabbat, so Scripture tells us that Yeshua went to synagogue every Shabbat:   • And He came to Nazareth, where He had been brought up; and as was His custom, He entered the synagogue on the Sabbath, and stood up to read. (Lk 4:16)   Yeshua wouldn't do something evil, so this was a good custom even if the Torah does not say, "Thou shalt enter the synagogue every Sabbath." How to differentiate among the direct mitzvah (commandment), the custom or tradition that helps one to do the mitzvah, and an outright tare? The answer comes from knowing that the Word is the seed from which we grow fruit and that the heart's intent is a vital indicator of the fruit grown from it. My offer to help with a Biblically sound way to look at customs and traditions for believers was to write the booklet: Truth, Tradition, or Tare: Growing in the Word.   This brings us back to our topic of hospitality over the last several weeks. Hospitality is how we invite the very Presence of Adonai into our homes, towns, and gatherings. In the following account of hospitality, the hostess is a woman named Martha, and she had a sister named Mary (Miriam). Custom dictated that a host or hostess like Abraham and Sarah provide a safe refuge, water for washing, and food and drink for their guests. It was customary. Traditional. Martha busied herself providing these customary things for Yeshua and his disciples, but Mary was more, well, I'm going to say it...not Custom Mary:   • Now as they were traveling along, He entered a village; and a woman named Martha welcomed Him into her home. She had a sister called Mary, who was seated at the Lord's feet, listening to His word. But Martha was distracted with all her preparations; and she came up to Him and said, “Lord, do You not care that my sister has left me to do all the serving alone? Then tell her to help me.” But the Lord answered and said to her, “Martha, Martha, you are worried and bothered about so many things; but only one thing is necessary, for Mary has chosen the good part, which shall not be taken away from her.” (Lk 10:38-42)   Martha was missing something in her hospitality, just as we can miss it in any custom or tradition we practice: why do we do it? To strengthen our relationship to the Holy One and His Word? Or to earn righteousness or the esteem of others through our own efforts?   Yeshua gently pointed out to Martha the important aspect of customary hospitality: it is to strengthen the relationship between the ministry of the Word and the recipients of the Word. To make it come alive. In this case, the Word was literally alive in Martha's home!   In fact, Yeshua would have greeted the home with peace when he entered, just as he instructed his disciples to do. Instead of receiving the peace, Martha remained in a state of worry and bother. She did not receive the blessing. Mary, however, was eating and drinking it in, getting to know what the Living Word should be in her life. The custom of hospitality is to enable Kingdom ministry, to provide a temporary little Temple sanctuary for the minister.   Martha was not wrong if she wanted to continue preparing food to serve the disciples, but she was wrong if it became contentious and destroyed the very relationships she should be strengthening with other believers. Yeshua was well able to perform a miracle of bread, oil, wine, fish, or any other meal she was serving. He'd certainly done it for others who offered what little they had, and so had Elijah. And I'm sure he was prepared to wait if her meal took longer. After all, he was there to grace her with his Presence, not to grade or promote her on culinary skills. He wanted her to drink him in!   To Martha, however, the customary, traditional way a woman of the First Century was viewed as valuable was in her domestic skills. To Yeshua, his custom was to invite all to sit and learn at his feet. Male, female, Jew, non-Jew, slave, free...all could learn and grow in the ministry of the Word. It was the better part of hospitality. It didn't negate the need to feed and house the visiting ministers, the other part, but it was the better part of the whole equation. Perhaps, Yeshua is saying, the point of the serving is forging peace with people and Heaven. Hospitality is the designated vehicle for it.   Yeshua didn't pick Martha's home so she could become righteous through serving; he picked her because she believed in him; she already was righteous. She just needed some extra training like he had to correct his other disciples on things like fighting over higher positions, water-walking, and poor demon management.   A righteous guest seeks a righteous home for hospitality, and he/she has the authority to bless that sanctuary home with peace:   • “Do not acquire gold, or silver, or copper for your money belts, or a bag for your journey, or even two coats, or sandals, or a staff; for the worker is worthy of his support. And whatever city or village you enter, inquire who is worthy in it, and stay at his house until you leave that city. As you enter the house, give it your greeting. If the house* is worthy, give it your blessing of peace. But if it is not worthy, take back your blessing of peace. Whoever does not receive you, nor heed your words, as you go out of that house or that city, shake the dust off your feet.” (Mt 10:9-15)      *”The House” is a euphemism for The Temple    Yeshua clarified hospitality: it is receiving by 1) providing refuge, food and drink, and water for washing as well as 2) receiving his Word. Yeshua had to remind Martha to receive the Word, too. The heart of the Temple was in the hidden place of the ark, the Word of the Torah emplaced between the two cheruvim where the Voice would speak. Out loud.   Hospitality is how the average person enters the holy Sanctuary to experience the Voice and Presence of Adonai through His designated ministers of the Word.   • “You shall keep My sabbaths and revere My sanctuary; I am the LORD.” (Le 19:30)   What did First Century Jews understand about this commandment? And why did Yeshua instruct his disciples so specifically about hospitality as they ministered in his name and authority?   Rashi explains it in his comments to Vayikra (Leviticus) 19:30:   • “'And revere my Sanctuary.' He should not enter the grounds of the Temple neither with his staff, nor with shoes on his feet, nor with his moneybelt, nor with the dust that is on his feet, i.e., he should not enter with dirty feet. And although I enjoin you to have reverence with regard to the Beit HaMikdash [Temple], nonetheless, ‘you shall observe my Sabbaths; the construction of the Beit HaMikdash does not override the Sabbath.”    Contextually, Rashi's point is that Sabbath will occur in every place for all time, and so commandments specific to the Temple services will be overridden by commands specific to Shabbat. As Yeshua understood about the magificent Temple, it would not long endure. Instead, the righteous of the earth would have to function as little sanctuaries in the nations where they lived and were sent. He would continue to build the Temple through them and to send the Presence, the Ruach HaKodesh.   In practice, Yeshua sent his disciples to continue his work; in order to do that work, they would need holy homes to provide Temple hospitality. For this, the home would need to be a “worthy” one. The family would need to conduct its daily life toward the preservation of holiness of Shabbat.    Such a family was fit for Kingdom ministers, and those minister-guests were obligated to treat it with the same courtesies as they would enter the Temple itself. Yeshua's requirements were identical to the customary Temple protocols for entry. A home that provided water to wash the feet was a prepared holy temple. As the repentant sinful woman washed Yeshua's feet with her tears, receiving his forgiveness, so a righteous home signaled receiving the guest with physical water as well as receiving the Word of shalom he or she brought to the house...and House.   The reverence of Shabbat is linked to entering the Temple itself, placing that home in a very high spiritual status, worthy of blessing for its hospitality.   The disciples would bless the homes of Custom Marys the same as they would proclaim blessings in the Temple, for the host was standing in to bless them as the priests would bless the tribes coming up to worship, and all, even those "night watcher" servants of exile from among the nations, offered blessings to YHVH.

7 takeaways from this study “Do not fear” is a recurring biblical instruction, encouraging believers to trust in God's presence and guidance through all challenges. Trials and hardships serve as refining experiences that strengthen character, deepen faith, and prepare individuals for future deliverance. True courage is not the absence of fear but moving forward in faith despite fear — acting rather than being paralyzed. Maintaining a “fear of the Lord” means valuing the relationship with God and seeking to avoid anything that would harm that connection, rather than fearing punishment. Preparedness and vigilance — both spiritually and practically — are key to navigating adversity and supporting faith with disciplined action. Community support, mutual encouragement and accountability are vital for overcoming fear and standing strong together in faith. Resilience through God's love ensures that no external trial or hardship can separate believers from His presence and purpose. One of the Bible's most resonant instructions is, “Do not fear.” In Hebrew, it’s “אַל־תִּירָא” al-tira. This phrase and its variations thread through the stories of Israel, the teachings of the prophets, the words of Messiah Yeshua (Christ Jesus), and on into the Apostolic Writings. This journey is more than academic. It's personal and communal, rooted in the movements of our people and echoed in our own individual walks. The exhortation to trust Adonai (the LORD) despite what surrounds us is as timely today as it was in the days when Israel's back was to the sea. Let's walk through these scriptures, lessons, and our lived experience, finding inspiration to live al-tira — without fear — anchored in faith, hope and love. Standing firm when boxed in: Lessons from the Torah This study focuses on Exodus 13–15, as Israel was hemmed in at the edge of the sea. It’s an archetype for the moments when we too are boxed in by circumstances. “But Moses said to the people, ‘Do not fear! Stand by and see the salvation of the LORD (יְשׁוּעַת יְהוָה Yeshuat Adonai) which He will accomplish for you today…'” Exodus 14:13 NASB95 Notice that Israel wasn't told to whip up courage by their own strength, but instead to “stand” — to trust in Adonai's deliverance יְשׁוּעַ Yeshua (“salvation”). In fact, throughout the wilderness, from the Red Sea to Sinai and onward, the phrase al-tira is repeated. If you count each variation — including the times Adonai (YHWH, the LORD) commissioned יְהוֹשֻׁעַ Yehoshua (Joshua, “Yah is salvation”) — it appears at least 14–15 times. Each time, it addresses a real threat and a real fear, but points the response straight at faith. “Do not fear or be dismayed.” Deuteronomy 1:21 NASB95 This is more than literary repetition. It's a compassionate, fatherly reassurance that speaks not only to our heads, but to our hearts and our whole life. The Festival of Sukkot: Hope and dwelling with God Just over a month ago we celebrated סֻכּוֹת Sukkot (Festival of Tabernacles), the festival remembering God's dwelling (שָׁכַן shakan, “to dwell”) with us. Sukkot is about hope — about God's ultimate desire to restore what was lost in the Garden of Eden, to reconnect Heaven and Earth. This “tabernacling” — God pitching His tent among mankind (John 1:14) —reminds us that His presence is the antidote to fear. Even today as we recall these truths, we can find freedom in knowing that the goal isn't merely to escape danger, but to dwell with the Creator, to be led as Israel was by the pillar: “a pillar of leading both in front of and as a barrier behind.” God's presence shields and guides. Refining through trials: Hardship, maturity, glory One of my biggest takeaways is that fear isn't merely something to banish; trials are a refining process. We read in Exodus 15:2: “The LORD is my strength and song, and He has become my salvation.” Each hardship, each moment when resources run out and we come to the end of ourselves, is an invitation to honor and glorify God. These moments press us into deeper reliance on Him. Trials refine us. They build us. They help us to mature. This refining isn't easy — but it brings us to “stand by and see Yeshuat Adonai” — “the salvation of the LORD.” Just as in ancient times, we're invited to see that our salvation is not our own doing. Hebrew wordplay: Fear, seeing, ‘fear of the LORD’ In our study, we uncovered a fascinating play on Hebrew words. The verbs “to fear” (יָרֵא yareʼ) and “to see” (רָאָה raʼah) share similar letters. The same three letters (י-ר-א) show up in both concepts — notably, with the verb inflection יַרְא yare, “he saw” — suggesting that seeing the LORD, being aware of His presence, is fundamental to having the right kind of fear, of reverence. Many prophets warned that rebellious people in Israel claimed Adonai doesn’t see what they were doing, yet indeed the LORD does see. A healthy “fear of the LORD” (יִרְאַת יְהוָה Yirat Adonai) is not about being frightened, but about living in the awareness that God sees, knows — and cares. The fear of the LORD is the beginning of knowledge; fools despise wisdom and instruction. Proverbs 1:7 It's a relational fear — a deep respect for not wanting to break connection with God, more than dreading His judgment. Salvation, Yom Kippur & the limits of human offerings Almost two months ago when we celebrated יוֹם כִּפּוּר Yom Kippur, the Day of Atonement, it was clear: even all the sacrifices and acts at the מִשְׁכָּן Mishkan (“dwelling place,” i.e., the Tabernacle”) cannot cover every transgression. The ultimate lesson is clear — salvation (יְשׁוּעָה yeshuah) is only from the LORD, and His Yeshua. On Yom Kippur, we recognize that none of our own efforts can truly bridge the gap. It is only by God’s grace and initiative. From Sinai to the Promised Land: Remembering Who fights for us As Israel moved through the wilderness, again and again comes this refrain: “Do not fear.” Whether it was crossing the Red Sea, standing before the walls of Jericho, or facing kings like Og and Sihon, and the inhabitants of Canaan, the challenge was the same: Will we trust ourselves, or the God who fights for us? “Be strong and courageous, do not be afraid or tremble at them, for the LORD your God is the one who goes with you. He will not fail you or forsake you.” Deuteronomy 31:6 NASB95 The lesson? Deliverance is from God, and He alone brings the victory when we are at our limits. Courage in the face of suffering: From Torah to Apostolic Writings Our discussion brought us forward into the Apostolic Writings (בְּרִית חֲדָשָׁה Brit Chadasha), aligning with themes of endurance through suffering and the power of Messiah's resurrection. Messiah Yeshua (Jesus) echoes the same instruction: “Do not fear those who kill the body but are unable to kill the soul; but rather fear Him who is able to destroy both soul and body in hell.” Matthew 10:28 NASB95 Apostle Sha'ul (Paul) reminded his disciple Timothy: For God has not given us a spirit of timidity (δειλίας deilias, “cowardice”), but of power and love and discipline. 2Timothy 1:7 NASB95 Through these passages, we see that God's spirit cultivates strength, love and self-control — not paralyzing fear. Martyrdom, witness, endurance Martyrs, empowered by God, have stood firm in the face of persecution. The Greek word μαρτυρία martyria means “witness.” Martyrdom, in this sense, is the ultimate testimony of faith that light shines brightest in the darkness. Even when external freedoms are stripped away, true victory is choosing faithfulness over fear — just as the apostles did, preaching the Good News despite threats. The fear of the LORD as relationship, not terror The kind of fear God desires is a relational awe, not servile terror. Think of it like a marriage or a close friendship. A healthy relationship is not built on dread of punishment, but a healthy concern not to damage the bond. It is really healthy to fear that the relationship and connection will be broken because of actions we take. This aligns with a deep dive into true love by the apostle Yokhanan (John): There is no fear in love; but perfect love casts out fear, because fear involves punishment, and the one who fears is not perfected in love. 1John 4:18 NASB95 This “fear” — φόβος phobos — is not what God desires. Instead, He asks for love that leads to obedience, reverence, and deep relationship. Moving from paralysis to purpose: Acting in faith despite fear Courage is not as the absence of fear, but as acting in faith regardless of it. It's doing the thing that God put in front of us. So don't be paralyzed by fear. Instead, train yourself, prepare and choose steps of faith. “Do not be fainthearted. Do not be afraid….” Deuteronomy 20:3 In our own lives, this means having a plan — whether for emergencies, spiritual battles, or daily challenges. Preparedness and vigilance: Working together After the return of Israel’s exiles from Babylon/Persia under Nehemiah, those rebuilding Jerusalem's walls “carried their load with one hand doing the work and the other holding a weapon…” (Nehemiah 4:17–18). The lesson is twofold: trust God, but also be prepared. Practical vigilance — both spiritual and physical — is not a lack of faith, but an outworking of it. As we stand together, each with our skills — some “building,” some “watching out,” some “encouraging,” and all praying — we create a community where all are safer, stronger, and more supported. Paul's “armor of God” metaphor (Ephesians 6) builds on this: put on the whole armor, gird yourself with truth, faith, and the sword of the Word. Endurance and the ministry of reconciliation Sometimes, we're called to endure rather than to withdraw. Paul, about to face chains in Jerusalem (Acts 21), declared: “I am ready not only to be bound, but even to die at Jerusalem for the name of the Lord Yeshua” (Acts 21:13, paraphrased). Our group considered: when should we endure? When is it time to step away? Yeshua's teaching in Matthew 18 gives a process for reconciliation — attempting peace, but recognizing that at times, withdrawing or escalating a matter is necessary. The goal: endurance that seeks reconciliation where possible, with forgiveness and a heart to let go of vengeance. Community, boundaries and discernment We recognized the importance of boundaries — drawn from Torah's instructions on immovable boundary stones (Deuteronomy 19:14). In our relationships, staying “vigilant as serpents and innocent as doves” (Matthew 10:16) is just as important. We want to serve and love, but also discern and guard our own spiritual and emotional well-being. Discernment doesn't mean suspicion; it means wisdom, humility, and responsible stewardship, especially for those in leadership. Resilience: Nothing can separate us from God's love There’s a triumphant promise in Romans 8: “But in all these things we overwhelmingly conquer through Him who loved us. For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Messiah Yeshua our Lord.” Romans 8:37–39 This is resilience — not denial of trials, but knowing that the worst the world can do cannot remove us from His love and purpose. Living al-tira “Do not fear” — “Al-tira.” Life's seas may seem impassable, walls may seem insurmountable, and adversity may threaten to paralyze us. But in every situation, God's call is to stand, trust, and move forward in faith. Through suffering or deliverance, through trial or triumph, we are to remember that the LORD is our strength, our shield, and our salvation. Let us encourage one another to be courageous — not because of our own might, but because of Yeshuat Adonai, the salvation of the LORD, goes before us and with us. Let's practice vigilance, invest in community, set wise boundaries, pursue reconciliation, and — most importantly — treasure the relationship with our Father above all. May we trust, endure, and rejoice, knowing that nothing can separate us from His love. We all strive to live lives of purposeful faith, echoing this across generations: “Do not fear. Stand and see the salvation of the LORD.”

What does it truly mean to be consecrated before a major breakthrough? The Israelites stood at the edge of the Jordan River for 40 years, waiting for this very moment. They were given specific instructions: consecrate yourselves, for tomorrow Adonai will do amazing things. This in-depth study of Joshua 3-5 explores the profound act of faith required to step into the flooding river before the waters parted. We'll examine why God tests us, often bringing us back to the same challenges we failed before. Are we, like them, waiting on the verge of our own promised land, held back only by a lack of faith? This message unpacks the deep connection between true consecration and witnessing God's power. Share this message with someone who needs encouragement to 'step into the water' in faith! #Joshua #JordanRiver #MessianicJudaism #ShalomAdventure

We continue our Advent journey with “O Lord of Might,” the ancient cry that remembers the God who rescued Israel and reveals Jesus as that same redeeming Lord. Throughout Scripture, Adonai is the warrior who saves—powerful in judgment, rich in mercy, and faithful to deliver His people. In Christ we see this fullness: gentle and gracious, yet the One who will return to judge evil and make all things new. This week invites us to take that portrait seriously—not to fear evil, because Jesus conquers it, but to fear drifting toward the very sin He opposes. The Lord of Might stands ready to redeem, lead, and strengthen all who call on His name.

Send us a textAdonai Dieu — formerly known as Daniel Loveless, the creator of the viral Caribbean street show “What Yuh Know”— joins us on The Corie Sheppard Podcast for a powerful, transparent, and transformational conversation.In this episode, we explore his full journey:• Growing up and building one of the Caribbean's biggest digital brands• The rise of What Yuh Know and the pressures of fame from age 17• Identity, purpose, mental health, and the emptiness that success couldn't fix• His public name change to Adonai Dieu• Why he walked away from his old life and old identity• Becoming a devout follower of Jesus Christ• The spiritual shift that changed everything• What's next for him, his platform, and his missionThis is one of the most honest and deeply human stories we've shared — a conversation about transformation, faith, reinvention, and the courage it takes to start over.Watch/Listen to the full episode now.Click the link in my bio for the full conversation.#coriesheppardpodcast #AdonaiDieu #DanielLoveless #WhatYuhKnow #Transformation #Testimony #FaithJourney #CaribbeanPodcast #CaribbeanCulture #DigitalCreators #Purpose #Reinvention #JesusChrist

The Second Story and the Third Heaven This week I'd like to visit the architecture of resurrection. Yes, such a thing is possible! Scripture gives us several examples from literal buildings. Last week's newsletter gave a hint with the resurrection patterns in the homes of the women who extended hospitality to Elijah and Elisha. There are even more examples than that.   Just to review, the last several newsletters have investigated the Torah's ancient call to hospitality, not just a a nice thing to do, but as a vital preparation to inherit the Kingdom. Our hospitality study trail through the Torah, Prophets, Writings, and New Covenant started with Song of Songs 5:1, a restoration of the Bride and Bridegroom to the Garden of Eden:   • "I have come into my garden, my sister, my bride; I have gathered my myrrh along with my balsam.I have eaten my honeycomb and my honey; I have drunk my wine and my milk. Eat, friends; drink and imbibe deeply, O lovers.”   Elijah in 1 Kings 17:9 protected the widow and her son during the famine. Because she used the last of her flour and oil to feed the prophet of YHVH, she never lacked during the tribulation. She also hospitably gave him an upper room in which to dwell during the famine. In return, her son was resurrected from the dead in that upper room. Because she ministered to the man of God during an apocalyptic famine, she received multiplied miracles of nourishment and resurrection.    And in Elisha's “double portion” fashion, he performs two resurrections for the hospitality of the upper room. First, the barren Shunnemite woman is rewarded with a son, and then later the son is resurrected from the dead:   • "Now there came a day when Elisha passed over to Shunem, where there was a prominent woman, and she persuaded him to eat food. And so it was, as often as he passed by, he turned in there to eat food. She said to her husband, “Behold now, I perceive that this is a holy man of God passing by us continually. Please, let us make a little walled upper chamber and let us set a bed for him there, and a table and a chair and a lampstand; and it shall be, when he comes to us, that he can turn in there.” (2 Ki 4:8-10)   The Shunemmite furnished her upper room with the furniture of the Mishkan. She made a little House for the Presence to dwell over the daily activities of her lower rooms. Elisha, a righteous visitor, was the stand-in for the very resurrecting Presence of Adonai.   The upper room is the highest room of our home, a set apart place, yet attached to the rest of the home. What we furnish in the upper room blesses the rest of the home...or not. It can be where heaven meets earth...or not. When the Shunnemite woman constructed an upper room, imagine it as a third story built atop their own living quarters in the second story. Not a brand-new building, but one atop the existing one.   Although now more symbolic because its examples are drawn from building construction in ancient times, today we still have upper rooms, those spaces we make to host the righteous believers who will accept our invitations. The visitor becomes the presence of Yeshua in our homes, especially during Shabbat.   During the Iron Age (1000–586 BCE; the First Temple Period), the "four-room house" dominated Israelite architecture. The four-room house with pillars was widespread already, but it often had more or less than four rooms. The majority of houses only had three rooms, but could also five or more. The house had long rooms and a transverse broad room in the back, which could be partitioned by walls or columns.   The ground level housed valuable livestock and had a working area for storage, weaving, food preparation, or other working tasks. The second level had the living quarters. A rooftop had an area for drying certain products, such as flax or fruits, and it was used as sleeping quarters in the intense heat of the summer for the cool breeze.  

True thanksgiving begins with knowing who God is and recognizing what He has done. Psalm 136 calls us to give thanks for both the person and works of God, whose steadfast love endures forever. God reveals Himself through His names—Yahweh, the faithful covenant-keeper; Elohim, the powerful Creator; Adonai, the sovereign Lord; and El Shamayim, the God of heaven. Because God is good, everything He allows in our lives works for ultimate good. His loyal love—hesed—never fails or ends. Genuine gratitude flows from this deep understanding of His character, not just His blessings. Like the Pilgrims who thanked God despite hardship, believers are called to live with continual, visible thanksgiving, trusting His presence, power, and eternal faithfulness. 

Disclaimer: Any views or opinions presented in this podcast are personal and belong to the content creator. Any views or opinions are not intended to malign any religion, ethnic group, club, organization, company or individual.In this episode, not only will I be giving a heartfelt tribute to our dear brother and friend Charlie Kirk, I will also be returning to Dr. Eitan Bar's book "Why Don't Jews Believe In Jesus" to touch on the subject that's become my main mission and calling: to raise Church awareness of the false doctrine from Hell called Replacement Theology, expose antisemitism from within the Church and to do my best to destroy them both utterly. We will be answering questions like "How does a Christian explain Israel?" and "Is replacement theology Biblical?"Since this is such a broad and massive topic of discussion, I will be stopping there only to continue this study in the following episode, which will focus on the debunking of Replacement Theology with Sha'ul's (Paul's) own words. Also I will dive into the true and Biblical definition of the term "Synagogue of Satan", how the Bible is a book of Jewish self-criticism and finally, pointing out the fact that Yeshua The Messiah has NOT REPLACED Israel and that anyone who believes in this lie needs to reevaluate their theology and get right with the Messiah of the Jews! To go against Natural Israel (as opposed to the Israeli government) is to go against Yeshua Himself!To my fellow Gentile pastors; do not wait for another, different Israel to return to its Biblical boundaries that were promised to her over and over again by her God in the very Scriptures you read from, every Sunday morning! The prophecies of ADONAI are being fulfilled in front of your very faces yet your relying on your own wisdom and understanding is causing you to MISS IT.I urge you all to revisit your theology and realize what YeHoVaH ÉLÖHÍM יהוה אלוהים is doing in your midst! In Spirit and in Truth ברוח ובאמתIn Messiah Yeshua's Name!My sermon at Epic Life Church in North Seattle - https://www.youtube.com/live/fpERHGuwHaM?si=VHWU3lT8HTVCQ4gqDr. Eitan Bar's Book "Why Don't Jews Believe In Jesus" for purchase on Amazon - https://a.co/d/1rZFmI3

We're learning about the names of God on Foundations, there are many names that are used to describe Him and each name reveals more of His nature and character. On Foundations today, we're going to learn about the name Adonai.Your support sends the gospel to every corner of Australia through broadcast, online and print media: https://www.vision.org.au/donateSee omnystudio.com/listener for privacy information.

On the second anniversary of the October 7th attack on Israel by Hamas, Rabbi Gary teaches a lesson he originally learned from Arnold Fruchtenbaum, entitled, “How to Destroy the Jews.” Rabbi Gary begins with a brief history of the Messianic Jewish Movement, and the beginnings of the Chosen People Ministries. He then explains the meaning of the verse in Genesis 12:2-3 where God tells Abram, “My heart's desire is to make you into a great nation, to bless you, to make your name great, so that you may be a blessing. My desire is to bless those who bless you, but whoever curses you, I will curse, and in you all the families of the earth will be blessed.”Rabbi Gary gives examples throughout history of how this promise, along with the following promises have been, and will eternally be fulfilled.Malachi 3:6: “For I am ADONAI. I do not change, so you, children of Jacob, are not consumed.”Jeremiah 31:35-37: Thus says ADONAI, who gives the sun as a light by day and the fixed order of the moon and the stars as a light by night, who stirs up the sea so its waves roar, ADONAI-Tzva'ot is His name. Only if this fixed order departs from before Me, then also might Israel's offspring cease from being a nation before Me, for all time. Only if heaven above can be measured and the foundations of the earth searched out beneath, then also I will cast off the offspring of Israel, for all they have done.” It is a declaration of ADONAI.Psalm 122:6: Pray for the peace of Jerusalem. Amen.YouTube: https://youtu.be/VYrjRv5wj9YSend us a text

Rejoicing At Sukkot  Part 5:  Singing Hodu  -  English and Spanish.  During the Feast of Sukkot, we sing Hodu, Give Thanks To Adonai For He Is Good.  How is this beloved song connected to this feast? Join us (and the wind!) under our sukkah for our Shabbat services on October 11, 2025.  This year, the week-long Feast of Sukkot began on Monday night, October 6, at sunset.  Alegría en Sucot  Parte 5:  Cantando Hodu  -  Inglés y español.  Durante la fiesta de Sucot, cantamos Hodu, «Dad gracias a Adonai porque Él es bueno».  ¿Cómo se relaciona esta canción con esta fiesta? Acompáñenos (¡y al viento!) bajo nuestra sucá para nuestros servicios de Shabat el 11 de octubre de 2025.  Este año, la fiesta de Sucot, que dura una semana, comenzó el lunes 6 de octubre al atardecer.

Every Sunday morning, in the daily psalm, Psalm 24, we praise consistent, steady, disciplined ethical behavior:           Who may ascend the mountain of Adonai?          Who may rise in God's sanctuary?          One who has clean hands and a pure heart. Unlike the teaching from Berakhot, that the penitent stands in a place the Tzadik cannot stand, the Sunday psalm exalts consistency, discipline and self-restraint, not struggle and growth. Tomorrow we will examine two biblical characters who embody these models. King David, who commits adultery with Bathsheba, and has her husband Uriah killed, and is chastised by the prophet Nathan. David authors Psalm 51, the words of a penitent heart. Joseph, young and single, is propositioned by his boss Potiphar's wife, and says no repeatedly. In today's context Joseph would be seen as a victim of repeated sexual harassment by an employer who has power over him,  but he never succumbs. The Talmud's only question is whether he was tempted or not. Two rabbis disagree on that. But all agree he did the right thing. As we emerge from Yom Kippur to our new year, how do we assess the models presented to us by King David and Joseph? Is it possible to say yes to both? Is it possible to hold out as an ideal both the growth and struggle that come from falling and getting up; and also self-restraint, self-discipline, and consistent moral excellence? Our sacred canon contains both models. Do we?

Send us a text What does it really mean to declare “Jesus is Lord”? This episode takes you deep into the earliest Christian confession—exploring its roots in the Hebrew word Adonai and the Greek Kyrios, its radical contrast with “Caesar is Lord,” and its sweeping presence across Scripture. We'll unpack how this title affirms both the divinity and sovereignty of Christ, and why it's not just a matter of theology but of allegiance, discipleship, and daily living. Together we'll consider the life-changing implications of Christ's lordship: how it reshapes our worship, our mission, our holiness, and even how we view and value other people. Far from being a casual phrase, “Jesus is Lord” is the heartbeat of Christian faith and the call to live under His reign in every sphere of life. Support the show If you have any questions about the subjects covered in today's episode you can find us on Facebook at the links below or you can shoot me an email at joe@buddywalkwithjesus.com One Stop Shop for all the links Linktr.ee/happydeamedia

“He renews my strength. He guides me along right paths, bringing honor to his name.” (Psalm 23:3 NLT-SE)

“He renews my strength. He guides me along right paths, bringing honor to his name.” (Psalm 23:3 NLT-SE)

On this Sunday, Pastor Chris took a close look at Psalm 113, one of the "Hallel" Psalms, and also called the "Egyptian Hallel." Our marvelous God is both transcendent and immanent. What else can we learn about God the Father and His divine name through this psalm? Praise the Lord! And join us.

“He renews my strength. He guides me along right paths, bringing honor to his name.” (Psalm 23:3 NLT-SE)

“He renews my strength. He guides me along right paths, bringing honor to his name.” (Psalm 23:3 NLT-SE)

Send us a textDuring the month of Elul it is said that the King is more accessible.  Adonai wants us to know He is always available and is calling us into a deeper relationship.

Be My Burning Guest I have come into my garden, my sister, my bride; I have gathered my myrrh along with my balsam. I have eaten my honeycomb and my honey; I have drunk my wine and my milk. Eat, friends; drink and imbibe deeply, O lovers.” Last week, we learned: "Of all the righteous ones of Scripture, Avraham and Sarah were the best known for hospitality to strangers, especially when they received the three angels. (So 5:1) Good gardening is good hospitality to the voice of Adonai, His holy Presence. Because human beings, particularly believers walking in the Way of Yeshua, are in His image, practicing hospitality toward people of faith is an especially sweet fruit of the Ruach HaKodesh." Hospitality prepares us to be a part of the Garden of Eden conversation in the Scripture above. We can both invite the Bridegroom hospitably and remain in the Garden because we possess the vital character of hospitality without which a human cannot remain in the Garden. We can be a worthy guest...and friend...who will bless the Garden. To get a better handle on this trait, let's take a careful look at what hospitality is. What does the word mean? Hospitality: Middle English hospital, "residence for pilgrims and travelers, charitable institution providing residence for the poor and infirm," "guest accommodations" (probably by ellipsis from hospit?le cubiculum "sleeping room for guests"), noun derivative of hospit?lis "of a guest, of hospitality, hospitable” The Hebrew word for “guest” is kara ????? The KJV translates Strong's H7121 in the following manner: call (528x), cried (98x), read (38x), proclaim (36x), named (7x), guests (4x), invited (3x), gave (3x), renowned (3x), bidden (2x), preach (2x) Outline of Biblical Usage to call, call out, recite, read, cry out, proclaim (Qal) to call, cry, utter a loud sound to call unto, cry (for help), call (with name of God) to proclaim to read aloud, read (to oneself), read to summon, invite, call for, call and commission, appoint to call, name, give name to, call by The Book of Leviticus is "Vayikra" ["and called"], a book of holies, our calling to create a sanctuary of holiness for YHVH. This hospitality “preaches” His Presence to the earth and His desire to dwell with us. The Torah describes to us our holy "calling." Not only that, Adonai listens to the cries / proclamations of human beings, especially the poor and distressed. Somewhere in this world, your name can be proclaimed to Heaven, either in frustration, agony, and pain, or in gratefulness, relief, and consolation. How this works is that the needy “give name to” the situation in that home or community. A guest can “summon” Adonai's attention for blessing or chaos. He will actually come investigate the call for Divine help or proclamation of gratefulness! • Now the LORD appeared to Abraham by the oaks of Mamre, while he was sitting at the tent door in the heat of the day. When he raised his eyes and looked, behold, three men were standing opposite him; and when he saw them, he ran from the tent door to meet them and bowed down to the ground, and said, “My Lord, if now I have found favor in Your sight, please do not pass Your servant by. Please let a little water be brought and wash your feet, and make yourselves comfortable under the tree; and I will bring a piece of bread, so that you may refresh yourselves; after that you may go on, since you have visited your servant.” (Ge 18:1-5) Avraham understood what a special opportunity he had. Without a guest, who would bless? Righteous guests are given a Divine mandate to bless or destroy a home. It's an apocalyptic opportunity symbolic of the end of days. Washing feet and providing a safe place to rest with food is the ancient practice of hospitality to guests, especially honored guests. Yeshua told his disciples to honor one another, not a new commandment, but an affirmation and demonstration of an old pattern of hospitality.

A Leaning Lady I have come into my garden, my sister, my bride; I have gathered my myrrh along with my balsam. I have eaten my honeycomb and my honey; I have drunk my wine and my milk. Eat, friends; drink and imbibe deeply, O lovers.” Of all the righteous ones of Scripture, Avraham and Sarah were the best known for the hospitality to strangers, especially when they received the three angels. (So 5:1) Good gardening is good hospitality to the voice of Adonai, His holy Presence. Because human beings, particularly believers walking in the Way of Yeshua, are in His image, practicing hospitality toward people of faith is an especially sweet fruit of the Ruach HaKodesh. “Given to hospitality” is not a light characteristic to the righteous. It is integral. It was incorporated into the believers' daily habits in the Books of Acts, and it is a vital quality for an elderwoman of the congregation... The number 60 is signified by the Hebrew letter samekh, which means to support, sustain, to lean upon, ordain: • "Moses did just as the LORD commanded him; and he took Joshua and set him before Eleazar the priest and before all the congregation. Then he laid his hands on him and commissioned him, just as the LORD had spoken through Moses." (Nu 27:22-23)  ??????????? ?????????? ?????? ???????????? ????????? ??????? ??????????????????? The appearance of the letter samekh is round, like a wheel. A burden may be moved more easily in a wheeled cart than dragged or carried, and to ordain someone for ministry is to infuse them with the spiritual strength to be that person who eases the burdens that others must carry for the Kingdom. The anointing of the ordination is to help that servant bear the suffering for that ministry in the Kingdom. As those who ordain must lean their hands upon the one receiving the ordination, so others will lean upon him or her to ease their suffering. Those who plead for an anointing may not understand exactly what they're asking for. With the anointing comes the suffering! By the age of 60, the individual is considered to have committed his or her best physical years to the royal priesthood, slightly different from the Levites, who formally served from ages 25 to 50 (Nu 8:23-26). This did not preclude them from assisting their younger brothers, serving as mentors. The holy Mishkan/Mikdash work was physically demanding as well as exacting. At the age of 60, a righteous woman has achieved an age where she needs physical support as her due for devoting her life as a royal priestess to the support of the righteous community and her family. She is still a teacher and mentor to the younger, but as others have leaned upon her, now she must lean upon others for physical support: • “A widow is to be put on the list only if she is not less than sixty years old, having been the wife of one man, having a reputation for good works; and if she has brought up children, if she has shown hospitality to strangers, if she has washed the saints' feet, if she has assisted those in distress, and if she has devoted herself to every good work.” (1 Ti 5:9-10) The age of 60 suggests that she has fulfilled the days of her ordination to every good work. Just as Levites were still entitld to portions from the Temple gifts after retirement, so a righteous elderwoman is entitled to eat from the common fund of the congregation she's served. Paul defines for Timothy the behaviors that are elderwoman good works according to the Word: 1 bringing up children 2 showing hospitality to righteous strangers 3 washing the feet of the righteous (extended hospitality as in #2) 4 recognizing and assisting those in distress A reputation is a “name,” and Ruach-filled women who demonstrated this vital attribute of a good name were entitled to full benefits from their congregations in old age. It was NOT the responsibility of the government, but her congregation if her family was unable to provide.

Rabbi Gary continues to teach about the Holy Spirit. He is a Divine Person. He is eternal, powerful, omniscient, omnipresent, emotional. His works include convicting and prosecuting unbelievers for their sins, and for their lack of God's righteousness. He works through believers to spread the Good News of Messiah Yeshua.YouTube: https://youtube.com/live/17OmpwXW4EESend us a text

Send us a textGrace and peace to yallToday we discuss Mark 5, the man of the tombs, the healing of the woman with bleeding and the raising of a little girl form death to life. All stories of Gods love, compassion and healing power shown through three miraculous stories. All of which resemble us and our life and our desperate need for you.May we stand firm and obedient to you Adonai and to your Torah, old covenant and renewed covenant with us all grafted in as we aman ( believe) All for your GloryIn Yeshaus name we prayAmenSupport the show

Lord, Adonai our dwelling place. For more resources on reading through the Bible in a year, visit my church's website at this link or text us at 888-644-4034. God bless - Doyle See omnystudio.com/listener for privacy information.

*Listen to the Show notes and podcast transcript with this multi-language player. This is different times of worship in the awesome presence of the Lord. Our hearts give HIm all praise, worship and glory! * A special shout out to Elijah Oylade for his contribution of the song "Adonai" and to Donna Ostrander for her version of "In The Presence Of Angels."

Send us a messageIn Part 3 of “THE GLORIOUS NAMES OF GOD” we will move on with the Names of God and the Majesty and Power that they reveal in glorious revelation of the Great I Am – the One and Only True God of all Creation.So far, we have gleaned from His Names: “Abba, Jehovah, Jehovah Elohim, Adonai, El Elyon, El Roi, El Shaddai, and Jehovah Jireh. And today, we pick up with Jehovah Rapha. We will then, God willing, move on to Esh Okhlah, Ruach Ha'Emet, and Adonai M'kaddishkem.As we grow in the true knowledge of our Lord and Savior, we will gain fuller understanding of Who He is, and who we are now in Him, with renewed dedication as His ambassadors of Salvation's Truth, and fiercer contenders for the true Faith that alone guarantees Eternal Life.Support the showVisit our website: https://agapelightministries.com/

Shalom Aleikhem!שלום עליכםPeace be upon you, my dear listeners, believer and nonbeliver alike! The silence is broken! A voice in the wilderness is shouting once again "make straight the way of ADONAI!" The Manic Messianic cannot stay quiet for too long and has returned to you yet again!Please excuse my long absence! I have a VERY valid excuse, this time! You try recording a podcast whilst having a massive cavity on your wisdom tooth and then proceed to shatter your neighboring molar, right next to it!

Send us a textGrace and peace to yallToday we go through Mark 4. "He who has ears, let them hear" The word in Hebrew is Shema, which means to both "hear and obey" to put into action the revelation, grace and gift Adonai gives us over and over again.We are meant to shine brightly that Adonai will give us even more light for His Glory. Enjoy, Go and Do.In Yehsuas nameAmen Support the show

U.S. Army Veteran and Muslim American, Dan Khan, joins the Goy You Will Enjoy season to share his powerful story of building bridges between Muslim and Jewish communities.Together, we explore big questions: Has Islam been hijacked? When is it worth forming coalitions with people you fundamentally disagree with? And what does it really take to create understanding across deep divides?Follow Dan on Instagram: @its_dankhanWhat We Discuss: 00:00 Intro & Episode Agenda03:27 On Dan's upbringing, career & interfaith marriage12:03 Has Islam been hijacked? 16:26 Dan's experience serving in the U.S. Army23:10 What is American Peace Committee? How do we build bridges with non-Jews? 30:15 Some people are just lost causes31:38 Demoralization of society & positive reinforcement 35:35 Building coalitions with those you don't agree with 41:08 Dan's question to Margarita about anything Jewish 48:11 Closing Remarks

“The Jewish voice must be heard, not because it's more right or less right, but it's there. The suffering is there, the grief is there, and human grief is human grief.” As Jews around the world mark Tisha B'Av, we're joined by Columbia University professor and award-winning poet Owen Lewis, whose new collection, “A Prayer of Six Wings,” offers a powerful reflection on grief in the aftermath of October 7th. In this conversation, Lewis explores the healing power of poetry in the face of trauma, what it means to be a Jewish professor in today's campus climate, and how poetry can foster empathy, encourage dialogue, and resist the pull of division. *The views and opinions expressed by guests do not necessarily reflect the views or position of AJC.   Listen – AJC Podcasts: The Forgotten Exodus: Untold stories of Jews who left or were driven from Arab nations and Iran People of the Pod:  Latest Episodes:  An Orange Tie and A Grieving Crowd: Comedian Yohay Sponder on Jewish Resilience From Broadway to Jewish Advocacy: Jonah Platt on Identity, Antisemitism, and Israel Sexual Violence as a Weapon of War: The Dinah Project's Quest to Hold Hamas Accountable Follow People of the Pod on your favorite podcast app, and learn more at AJC.org/PeopleofthePod You can reach us at: peopleofthepod@ajc.org If you've appreciated this episode, please be sure to tell your friends, and rate and review us on Apple Podcasts or Spotify. Transcript of the Interview:   Owen Lewis:   Overheard in a New York Restaurant.   I can't talk about Israel tonight.    I know.    I can't not talk about Israel tonight.    I know.    Can we talk about . . .   Here? Sure. Let's try to talk about here.   Manya Brachear Pashman:   On Saturday night, Jews around the world will commemorate Tisha B'av. Known as the saddest day on the Jewish calendar, the culmination of a three week period of mourning to commemorate several tragedies throughout early Jewish history.  As a list of tragedies throughout modern Jewish history has continued to grow, many people spend this day fasting, listening to the book of Lamentations in synagogue, or visiting the graves of loved ones. Some might spend the day reading poetry.  Owen Lewis is a Professor of Psychiatry in the Department of Medical Humanities and Ethics at Columbia University. But he's also the award-winning author of four poetry collections which have won accolades, including the EE Cummings Prize and the Rumi Prize for Poetry.  His most recent collection, A Prayer of Six Wings documents in verse his grief since the October 7 terror attacks. Owen is with us now to talk about the role of poetry in times of violence and war, what it's been like to be a Jewish professor on the Columbia campus, and a Jewish father with children and grandchildren in Israel. And also, how to keep writing amid a climate of rising antisemitism. Owen, welcome to People of the Pod. Owen Lewis:   Thank you so much, Manya. Manya Brachear Pashman:   So you opened with that short poem titled overheard in a New York restaurant. I asked you to read that because I wanted to ask whether it reflected how you felt about poetry after October 7.  Did you find yourself in a place where you couldn't write about Israel, but yet you couldn't not write about Israel? Owen Lewis:   Among the many difficult things of that First Year, not only the war, not only the flagrant attacks on the posters of the hostages one block from where I live, 79th and Broadway, every day, taken down every day, put back up again, defaced. It was as if the war were being fought right here on 79th and Broadway.  Another aspect that made this all so painful was watching the artistic and literary world turn against Israel. This past spring, 2000 writers and artists signed a petition, it was published, there was an oped about it in The Times, boycotting Israeli cultural institutions.  And I thought: artists don't have a right to shut their ears. We all need to listen to each other's grief, and if we poets and artists can't listen to one another, what do we expect of statesmen? Statesmen, yeah, they can create a ceasefire. That's not the same as creating peace. And peace can only come when we really listen to each other. To feel ostracized by the poetry community and the intellectual community was very painful. Fortunately, last summer, as well as this past summer, I was a fellow at the Yetzirah conference. Yetzirah is an organization of Jewish American poets, although we're starting to branch out. And this kind of in-gathering of like-minded people gave me so much strength.  So this dilemma, I can't talk about it, because we just can't take the trauma. We can't take hearing one more thing about it, but not talk about it…it's a compulsion to talk about it, and that's a way to process trauma. And that was the same with this poetry, this particular book.  I feel in many ways, it just kind of blew through me, and it was at the same time it blew through me, created this container in which I could express myself, and it actually held me together for that year. I mean, still, in many ways, the writing does that, but not as immediately and acutely as I felt that year.  Manya Brachear Pashman:   This book has been praised as not being for the ideological but for the intellectually and emotionally engaged. So it's not it's not something that ideologically minded readers will necessarily be able to connect to, or is it actually quite the opposite?  Owen Lewis:  Well, it's very much written from the gut, from the experience, from in a sense, being on the ground, both in Israel and here in New York and on campus, and trying to keep a presence in the world of poetry and writers. So what comes from emotion should speak to emotion. There are a few wisps of political statements, but it's not essentially a politically motivated piece of writing.  I feel that I have no problem keeping my sympathies with Israel and with Jews. I can still be critical of aspects of the government, and my sympathies can also be with the thousands of Palestinians, killed, hurt, displaced. I don't see a contradiction. I don't have to take sides.  But the first poem is called My Partisan Grief, and it begins on October 7. I was originally going to call the bookMy Partisan Grief, because I felt that American, Jewish, and Israeli grief was being silenced, was being marginalized. And I wanted to say, this is our grief. Listen to it. You must listen to this. It doesn't privilege this grief over another grief. Grief is grief. But I wanted ultimately to move past that title into something broader, more encompassing, more humanitarian. Manya Brachear Pashman:  And did that decision come as the death toll in Gaza rose and this war kept going and going and the hostages remained in captivity, did that kind of sway your thinking in terms of how to approach the book and frame it?  Owen Lewis:  Yes, but even more than those kind of headlines, which can be impersonal, the poetry of some remarkable Palestinian poets move me into a broader look. Abu Toha was first one who comes to mind Fady Joudah, who's also a physician, by the way. I mean his poetry, I mean many others, but it's gorgeous, moving poetry.  Some of it is a diatribe, and you know, some of it is ideological, and people can do that with poetry, but when poetry really drills down into human experience, that's what I find so compelling and moving. And that's what I think can move the peace process. I know it sounds quite idealistic, but I really think poetry has a role in the peace process here. Manya Brachear Pashman:  I want to I want to unpack that a little bit later. But first, I want to go back to the protests that were roiling Columbia's campus over the past year and a half, two years. What was it like to be, one, writing this book, but also, teaching on campus as a Jewish professor?  Owen Lewis:  Most of my teaching takes place up at the Medical Center at 168th Street. And there I have to say, I didn't feel battered in any way by what was happening. I had a very shocking experience. I had a meeting that I needed to attend on, or that had been scheduled, I hadn't been quite paying attention. I mean, I knew about the encampments, but I hadn't seen them, and I come face to face with a blocked campus. I couldn't get on the campus. And what I'm staring at are signs to the effect, send the Jews back to Poland. I'm thinking, Where am I? What is this? I mean, protest, sure. I mean we expect undergraduates, we expect humans, to protest when things really aren't fair. But what did this have to do…why invoke the Holocaust and re-invoke it, as if to imply the Jews should be punished? All Jews.  And what it fails to account for are the diversity of Jewish opinion. And you know, for some Jews, it's a black or white matter, but for most thinking Jews that I know, we all struggle very much with a loyalty to Israel, to the Jewish people, to the homeland and larger humanitarian values. So that was quite a shock. And I wrote a piece called “The Scars of Encampment,” in which I say, I can't unsee that. " And I go to campus, and, okay, it's a little bit more security to get onto campus. It's a beautiful campus. It's like an oasis there, but at the same time, I'm seeing what was as if it still is. And in a way, that's the nature of trauma that things from the past just roil and are present with almost as much emotion as when first encountered. Manya Brachear Pashman:  So did you need to tune out those voices, or did that fuel your work? Owen Lewis:  No, that fueled my work. I mean, if anything, it made me feel much more, a sense of mission with this book. And a commitment, despite criticism that I may receive, and no position I take is that outlandish, except to sympathize with the murdered on October 7th, to sympathize with their families, to resonate with what it must be like to have family members as hostages in brutal, brutal conditions. Not knowing whether they're dead or alive. So I really felt that the Jewish voice must be heard, not because it's more right or less right, but it's there. The suffering is there, the grief is there, and human grief is human grief. Manya Brachear Pashman:  Owen, if you wouldn't mind reading another poem from the collection. Of course, many of us remember the news out of Israel on Thanksgiving Day 2023, right after October 7th. And this poem is titled, “Waiting for the Next Release, Reported by the New York Times, November 23 2023”. Owen Lewis:  Waiting For the Next Release, Reported N.Y. Times, Nov. 23, 2023    Maybe tomorrow, if distrust  doesn't flare like a missile,  some families will be reunited.    How awful this lottery of choice; Solomon would not deliberate. Poster faces always before my eyes,   Among them, Emma & Yuli Cunio.  Twins age 3, Raz Katz-Asher, age 4, Ariel Bibas, another four year old.    What do their four year old minds make  of captivity? What will they say? What would my Noa say?    What will the other Noas say?  Remembering Noa Argamani, age 26,  thrown across the motorcycle    to laughter and Hamas joy.   I have almost forgotten this American day,  Thanks- giving,   With its cornucopian harvests,  I am thinking of the cornucopian  jails of human bounty.    (What matter now who is to blame?) Manya Brachear Pashman:  Really beautiful, and it really captures all of our emotions that day. You have children and grandchildren in Israel, as I mentioned and as you mentioned in that poem, your granddaughter, Noa. So your grief and your fear, it's not only a collective grief and fear that we all share, but also very personal, which you weave throughout the collection.  In another poem, “In a Van to JFK”, you talk about just wanting to spend one more hour with your family before they fly off to Israel. And it's very moving.  But in addition to many of the poems, like the one you just read, they are based on and somewhat named for newspaper headlines, you said that kind of establishes a timeline. But are there other reasons why you transformed those headlines into verse? Owen Lewis:  Yes, William Carlos Williams in his poem Asphodel, says, and I'm going to paraphrase it badly. You won't get news from poems yet, men die every day for wanting what is found there. And I think it's a very interesting juxtaposition of journalism and poetry. And I mean, I'm not writing news, I'm writing where my reflections, where my heart, goes in response to the news, and trying to bring another element to the news that, you know, we were confronted.  I mean, in any time of high stress, you swear off – I'm not watching any more TV. I'm not even gonna look at the newspaper. And then, of course, you do. I can't talk about Israel today. I can't not talk about it. I can't read the paper. I can't not read the paper. It's kind of that back and forth. But what is driving that? And so I'm trying to get at that next dimension of what's resonating behind each one of these headlines, or resonating for me. I mean, I'm not claiming this is an interpretation of news. It's my reaction, but people do react, and there's that other dimension to headlines. Manya Brachear Pashman:  That seems like it might be therapeutic, no? Owen Lewis:  Oh, totally, totally. You know, I'm very fortunate that having started a career in medicine, in psychiatry, and particularly in child and adolescent psychiatry. I always had one foot in the door academically. I spent, you know, my life as, I still teach, but I'm very fortunate to have, maybe 10+ years ago, been introduced to a basically a woman who created the field of Narrative Medicine, Rita Sharon. And now at Columbia in the medical school, we have a free-standing Department of Medical Humanities and Ethics, of which she's chairman.  So I've had the fortune of bringing psychiatry and medicine and writing together in a very integrated way. And yes, writing is therapeutic, especially, I could say in medicine, which has given itself over to electronic medical record keeping, but our whole society is moving towards the electronic. And what happens when you sit and write, and what happens when you then sit and read, you reflect. Your mind engages in a different way that is a bit slower than the fast pace of electronic communications and instant communications and instant thinking. And now with AI, instant analysis of any situation you want to feed data from.  So that's sorely lacking in the human experience. And the act of writing, the act of reading has huge therapeutic values, huge salutary benefits for humans in general, but particularly in times of stress. In a lot of work on Post Traumatic Stress Disorder, finding an outlet, an artistic outlet, it doesn't have to be writing, but that's often a way of transcending the trauma.  And medicine is filled with trauma. People trying to come to terms with acute illnesses, chronic illnesses. Doctors and caregivers trying to come to terms with what they can and can't do. And you know, we're coming up against limitations. But how do you make peace with those limitations? And it's not that it's a magical panacea, but it's a process of engagement, not only with the subject, but with yourself in relation to the subject. Manya Brachear Pashman:  I mean, I imagine dialogue is really the healthiest way of conversation and speaking through and interacting with a topic. And so I would imagine poetry, or, as you said, any art form, responding to news reports, it makes that a two way conversation when you're able to process and it's not just the headlines shouting at you, you're actually interacting and processing it by writing and reaction, or painting and reaction, whatever you choose to do. Owen Lewis:  Exactly. Manya Brachear Pashman:  You have said that poetry can serve a purpose during times of war. Is this one of the purposes to to be therapeutic or are you talking more in terms of what statesmen could learn from it?  Owen Lewis:  Well, yes, of course, what statesmen could learn from it, but it's human nature to want to take sides. I mean, that's kind of just what we do. But I think we can always do better than that. So I'm really talking about the people. I mean, there are also many Jews who are so angry at Israel that they can't listen to the story of Jewish grief. They should be reading mine and others poetries from this era. I wish the Palestinian poets were. I wish the Palestinian people. I mean, of course, in their current situation, they don't have time when you're starving, when you're looking for your next glass of fresh water. You don't have time for anything beyond survival.  But once we get beyond that, how long are these positions going to be hardened. I mean, I think when the people of all sides of the dilemma really listen to the others, I mean, they're, I mean, if, unless as Hamas has expressed, you know, wants to push Israel into the sea, if Israel is going to coexist with the Palestinian people, whether they're in a nation or not in a nation, each has to listen to the other.  And it's, you know, it's not one side is right, one side is wrong. It's far too complex a history to reduce it to that kind of simplicity. And I think poetry, everyone's poetry, gets at the complexity of experience, which includes wanting to take sides and questioning your wanting to take sides and moving towards something more humanitarian.  Manya Brachear Pashman:  You said earlier, you recommend Abu Toha, Fady Joudah, two Palestinian poets who have written some beautiful verse about– tragically beautiful verse–about what's happening. But there have been some really deep rifts in the literary world over this war. I mean, as you mentioned before, there was a letter written by authors and entertainers who pledged to boycott Israeli cultural institutions. Some authors have refused to sell rights to their books to publishers in Israel. So why not reciprocate? And I know the answer. I think you've already addressed it pretty well. What's wrong with that approach? Owen Lewis:  In any conflict, there are at least three sides to the conflict. I mean, claims to nationhood, claims to who shoved first, who. I mean, you don't entangle things by aggressively reacting. I mean, if we learned anything from Mahatma Gandhi, it's what happens when we don't retaliate, right? And what happens when we go the extra mile to create bridges and connections.  There are a host of people in Israel who continue to help Palestinians get to medical facilities, driving them back and forth, working for peace. I mean, there's a Palestinian on the Supreme Court of Israel, and well, he should be there. You know, that's the part of Israel that I am deeply proud of. So why not retaliate? I think it entrenches positions and never moves anything forward. Manya Brachear Pashman:  So have you gotten any negative feedback from your writing colleagues? Owen Lewis:  Some cold shoulders, yes. I mean not nothing overtly. I haven't been slammed in a review yet. Maybe that's coming. But when I publish pieces, I tend not to look at them. I had an oped in the LA Times. I've had some other pieces, you know, that precipitates blogs, and I started to read them.  And the first blog that came off of the the LA Times oped was, God, is he an opportunist, just taking advantage of having a daughter in Israel? And trying to make a name for himself or something. And I said, You know what, you can't put yourself out and take a position without getting some kind of flack. So occasionally, those things filter back, it's par for the course. Manya Brachear Pashman:  Right, not really worth reading some of those. You included Midrash in this book. You also spelled God in the traditional sense in the poems. Why did you choose to do that? Owen Lewis:  Well, I felt it honors a tradition of Jewish writing. It mean we have yud, hey, vav, hey, you know, which in English comes down as Yahweh, but it's unpronounceable. The name of God is unpronounceable. And, you know, yud, hey, vav, hey is just a representation. It isn't God's name. And there's a tradition that the name of God, when it's written down, can't be destroyed. And it's a way of honoring that tradition. Millennium of Jewish writers, you know, it's similar to say Elokim, instead of Elohim when the text is written. To sort of substitute. We know what we're talking about, but really to honor tradition, to pay respect and sort of to stay in the mind frame that, if there is a God, he, she, they, are unknowable. And somehow it creates, for me, a little bit of that mystery by leaving a letter out. It's like, G, O, D, seems more knowable than G-d. It's leaving that white space right for something bigger, grander, and mysterious, for the presence of that  right in the word itself. Manya Brachear Pashman:  And what about including Midrash? Owen Lewis: That's a very interesting question. You know Midrash for me, when you steep yourself in traditional Midrash, there's stories that exemplify principles and they fill in gaps. I mean, some of the most important. I mean, we have this notion of Abraham breaking the idols of his father before he left. No. That's Midrash, thats not in the Torah. And yet, nine out of ten Jews will say that's in the Torah, right? So, it kind of expands our understanding of the traditional text. But it also very much allows a writer to creatively engage with the text and expand it. It's like a commentary, but it's a commentary in story, and it's a commentary in terms that evoke human responses, not necessarily intellectual responses. So frankly, I think it's every Jews' responsibility to write Midrash. That reinvigorates the stories, the texts, and the meanings, and then we write midrashes upon midrashes. And you know, we get a whole community buzzing about a single story. Manya Brachear Pashman:  Which is very much what you've done with this collection, you know, writing poetry in response to news stories and engaging it in that way. It's very Jewish response, I would argue.  Do you observe Tisha B'av? Owen Lewis:  You know what I do. You're gonna laugh. My grandmother always warned us, don't go in the water on Tisha B'av, the sea will swallow you up. So I'm a big swimmer. I love swimming. I don't swim on Tisha B'av, because I hear my grandmother's voice, I'm going to be swallowed up. Manya Brachear Pashman:  If you could please wrap up this conversation by sharing a poem of your choice from your latest collection. Owen Lewis:  A poem I love to read again starts with a headline.   2000 Pound Bombs Drop, Reported N.Y. Times, Dec,, 22 2023.   In Khan Younis, the call to prayer  is the call of a dazed Palestinian child crying baba, standing at the brim of a cavernous pit of rubble   biting his knuckles–baba, baba . . .  It's so close to the abba of the dazed  Israeli children of Be'eri, Kfar Azza. There is no comfort. From his uncles   he's heard the calls for revenge– for his home and school, for his bed  of nighttime stories, for his nana's  whisper-song of G-d's many names.   His Allah, his neighbor's Adonai,  cry the same tears for death  and shun more blood. No miracle these waters turning red. Who called forth    the fleets of avenging angels? By viral post: Jewish Plagues on Gaza! A firstborn lost,  then a second, a third. What other plagues  pass over? Hail from the tepid sky?   From on high it falls and keeps falling.  Though we've “seen terrible things,” will you tell us, Adonai, Allah, tell us– do You remember the forgotten promise?   From the pile once home of rubble stone, a father's hand reaching out, baba, abba crushed by the load. We know the silence  of the lost child . . . G-d “has injured us   but will bind up our wounds . . .” Mothers  Look for us, called by the name yamma, calling  the name imma. Our father of mercy, not the god of sacrifice. Our many crying heads explode. Manya Brachear Pashman:   Owen Lewis, thank you so much for talking to us about how this book came about and for sharing some of these verses. Owen Lewis:   Thank you so much. Manya Brachear Pashman: If you missed last week's episode, be sure to listen to my conversation with Israeli comedian Yohay Sponder on the sidelines of AJC Global Forum 2025. Hear how his Jewish identity shapes his work, how his comedy has evolved since the Hamas terror attacks, and what he says to those who try to silence him.

Revisiting Jezebel, the Trad Con Artist - The Pillar of ChurchianityWebsite: http://www.battle4freedom.com/Network: https://www.mojo50.comStreaming: https://www.rumble.com/Battle4Freedomhttps://www.youtube.com/@_battle4freedomhttps://www.biblegateway.com/passage/?search=1%20Kings%2021%3A25&version=CJB1 Kings 21:25Truly, there was never anyone like Ach'av. Stirred up by his wife Izevel, he gave himself over to do what is evil from Adonai's perspective.Remember to identify the Churchianic response vs the Messianic response.https://www.dailymail.co.uk/video/news/video-3486017/Video-CCTV-captures-disturbing-moment-man-abducts-three-year-old-girl.htmlStranger swoops on little girl at busy mall and ABDUCTS herhttps://www.dailymail.co.uk/news/article-14959037/Boy-beaten-Christian-Camp-South-Carolina.htmlTerrified boy savagely beaten by THREE football player bullies at Christian summer camp while fourth filmedhttps://www.dailymail.co.uk/news/article-14960589/Children-Christian-summer-camp-separated-families-hours-poisoning-Police-quizzing-76-year-old-man.htmlChildren at Christian summer camp 'were separated from their families for hours after poisoning': Police quizzing 76-year-old manhttps://www.biblegateway.com/passage/?search=Proverbs%207&version=CJBProverbs 7:1 My son, keep my words, store up my commands with you. 2 Obey my commands, and live; guard my teaching like the pupil of your eye. 3 Bind them on your fingers; write them on the tablet of your heart. 4 Say to wisdom, "You are my sister"; call understanding your kinswoman; 5 so that they can keep you from unknown women, from loose women with their seductive talk.Proverbs 7:6 For I was at the window of my house, glancing out through the lattice, 7 when I saw among the young men there, among those who don't think for themselves, a young fellow devoid of all sense. 8 He crosses the street near her corner and continues on toward her house. 9 Dusk turns into evening, and finally night, dark and black. 10 Then a woman approaches him, dressed as a prostitute, wily of heart. 11 She's the coarse, impulsive type, whose feet don't stay at home; 12 rather, she stalks the streets and squares, lurking at every streetcorner.Proverbs 7:13 She grabs him, gives him a kiss, and, brazen-faced, she says to him, 14 "I had to offer peace sacrifices, and I fulfilled my vows today. 15 This is why I came out to meet you, to look for you; now I've found you. 16 I've spread quilts on my couch made of colored Egyptian linen. 17 I've perfumed my bed with myrrh, aloes and cinnamon. 18 Come on, let's make love till morning; we'll enjoy making love. 19 My husband isn't at home, he's gone on a long trip; 20 he took a bag of money with himand won't be back till the moon is full."Proverbs 7:21 With all her sweet talk she convinces him, enticing him with her seductive words. 22 At once he follows her like an ox on its way to be slaughtered; like a fool to be punished in the stocks; 23 or like a bird rushing into a trap, not knowing its life is at stake till an arrow pierces its liver.Proverbs 7:24 So now, children, listen to me; pay attention to what I am saying. 25 Don't let your heart turn to her ways; don't stray onto her paths. 26 For many are those she has struck down dead, numerous those she has killed. 27 Her house is the way to Sh'ol; it leads down to the halls of death.Desperately Seeking Christianhttps://www.biblegateway.com/passage/?search=Genesis%202%3A24&version=CJBGenesis 2:24This is why a man is to leave his father and mother and stick with his wife, and they are to be one flesh.The Nagging War Continues https://youtu.be/WMG8y1uOmGU

Thanks to Mitch for the prayer last week.   This year I realized some important lessons that have always been present but I was unable to understand.  You may not hear what I am trying to say either but I know you will in time.  If you have an ear, please hear.   the stuff that happens to us from the cradle to the grave not only shows us the presence of God but that we are connected like a piece of fabric to each other.  Our lives are intertwined. Imagine a loom potholder you made in summer camp with those big loops. It was of many colors and the patterns change the older it gets. The stains that we have don't come out always but make a pattern we don't see.  Sometimes others can see it clearer. The stains are the things that happen to us.  All of us go through some of the same things even if we don't share the extent or the facts.   Why it happens is that we belong to the same maker who knows what each of us represent better than we do.  He knows that what happens to you, will give you the opportunity to either curse or bless.  You have a choice. If you bless, it won't erase what you are going through but will take you through more loops. You are an influencer if you are connected to His will. Even our tragedies, give us the opportunities unknowingly usually.   I recently found out that a friend of mines brother attempted to kill himself. He blew a massive hole in his head. For as much as I know, he suffered his whole life from addictions, schizophrenia, and a every mental malady you can name.  He is still alive. Horrific right?  What in the world could God be thinking?  I don't know. I don't know but I am watching. I am observing what is happening from afar.  My friend is publicly questioning God. He has written so. He is now asking for prayer for his parents, that I don't think were together. His mother has flown from somewhere to be by her son.  Her son is able to respond to her touch. The doctors have closed up "Rauls" skull and he is doing better than I would have expected seeing the before photos. But guess what? I am not in control of anything. My friend is the founder of a large international motorcycle club. Believers are calling, praying and donating money he asked for in his GoFundMe appeal to help with his elderly parents travel expenses. I never heard of his brother before. He is sorrowful for how he treated him in the past. If you can look pasted the horrific event, look at the people that this has touched. and continues to touch. In detective work, that is called a clue. god is working, we just don't always see it.   personally, I had a member of this podcast ministry welcome me into their home for some R&R. Another, flew all the way here to take me to see me, and another let me drag him to church.  God inspired these folks to think it not robbery to help me. I didn't and don't even know what I need.   look at your life. Look at who you touch. Who you bless. Who is blessed by your help, your encouragement, your prayers to God. Look at me, at times I felt like I am all over the place. Guess that put me in the perfect position to have you talk to your heavenly Father on my behalf.  You unselfishly won't even pray for yourself but you prayed for me, a stranger, a rogue pistol packing preacher, a dude with more issues than Field and Stream.  Oddly enough, just as many talents and gifts it seems. WHO would that come from, Jehovah, Yahweh, Adonai, Elohim, the Most High, the Holy One of Israel, the A and O,   we are all in this together, all of our life isn't tragedy and tears, there are good times, and fun in there too. but its life. the good and the bad. the sunny days and the cloudy ones.    And we are not supposed to try to do it alone.  You are part of this Loom.  This ugly ass potholder only a Father could love. You don't understand why stuff happens like it does. I don't know why. I just know that HE is. He doesn't need you to believe in Him but He wants you too.   We do a lot of unnecessary crap and call it church. Church isn't the problem it is us. You and I are the church. that is why it is raggedy. We are looking for escapes, entertainment and ethos. (good feelings) Ain't none of that a biblical requirement. We make up stuff and get comfortable with it. And then we wonder why the golden plates, holy water, scented candles, chants, pendants, rocks, numbers, astrological signs,  alcohol, dope, sex, work, and retail therapy doesn't work.   In the midst of my mess there is a message.  in the midst of my conundrum I am becoming something more than I was. I am changing. I am growing. Not only my feet and hat size has increased. I am not the same guy I was 4 years ago.   I have a sneaking suspicion, I ain't by myself.  the Loom is bigger. you are connected to more people, or if not more, someone important to God. you matter. What you are going through brings others to loop in with you. What you have makes the pattern complete.  Your stains color the design.  It's an intelligent design by the way.   just like there are bacteria in your mouth that help break down the French fries you left in there, there is reason known only to God for the stuff in yours, ours, my life.   and what is the purpose of a potholder anyway? it helps protect your hands from getting burned.   Throughout the Bible, fire is often used as a metaphor for testing and refinement, purifying individuals or situations. It can also represent the intense passion and zeal that believers should have for God and His Word.   Fire holds significant symbolic meaning in the Bible. It represents purification, judgment, and the presence of God. In Hebrews 12:29, it is written, “For our God is a consuming fire.” This verse highlights the power and holiness associated with fire.   And you know you can't handle that Fire on your own. We need Jesus.  

We are proud to introduce the 3rd podcast in the Judaism Unbound family of podcasts: Survival Guide for a Spiritual Wilderness, hosted by Jericho Vincent. "We are the ancestors of the future." This new podcast offers a spiritual home for listeners seeking to connect Jewish ancestral, feminist wisdom with their own svara: moral intuition. Each episode of this limited series delves into a different story of our ancestor Miriam, illuminating her mystical teachings and offering practical tools for navigating and flourishing in personal or political spiritual wildernesses. We're thrilled to periodically feature episodes of Survival Guide for a Spiritual Wilderness here on Judaism Unbound. But we don't only feature those episodes alone. Lex Rofeberg and Rena Yehuda Newman, two members of Judaism Unbound's team, supplement each episode with some gemara (commentary) as well. We hope that our ideas will help spur you to form your own gemara, and channel your unique teachings -- about this podcast and beyond -- into the world. Subscribe to Survival Guide for a Spiritual Wilderness anywhere that podcasts are found!------------------------------------Amid pain and fear, joy can sometimes feel like betrayal. Yet, the mystics point out that Miriam's joyful song at the Red Sea is a major liberatory act. In this episode of Survival Guide for a Spiritual Wilderness (with Judaism Unbound Gemara/commentary from Lex and Rena Yehuda), our teacher Miriam has some sharp and clear advice. We also dive into the subject of tambourines, somatic experiencing, the mystical power and gender politics of a circle, bell hooks, and a practice for bringing Miriam's living Torah into our own lives.