Podcasts about Messianic

Once home to one of the world's oldest Jewish communities, some 50,000 Yemeni Jews, or Teimanim, left their homes between 1949-50 as part of Operation Magic Carpet. They walked for months to reach Alaskan Airlines planes “filled like sardines” that chartered them to safety in the then-young Jewish nation. How did this incredible story unfold and what were the political, social, and economic forces that drove them to leave? In the #1 Jewish podcast in the U.S, the history and personal stories of Yemenite Jews are uncovered and told. Hear from windsurfer Shahar Tzubari, who won a bronze medal in the 2008 Beijing Olympics, about how his grandparents left behind their life as dairy farmers in Ta'iz, Yemen, to come to Israel, and Ari Ariel, a Middle East historian at the University of Iowa, who delves into what the 2,600-year-old community was like and the dramatic transitions that led to the mass exodus. ___ Show notes: Sign up to receive podcast updates here. Learn more about the series here. Video credits: Sailing - Men's RS:X Windsurfing - Beijing 2008 Summer Olympic Games Shahar Tzuberi Wins Israel's First Olympic Medal Of 2008 Beijing Olympics  Song credits:  "Emet El Shmeha", by Shoshana Demari "Hatikvah"  “Muhabet” by Turku, Nomads of the Silk Road Pond5:  “Desert Caravans”: Publisher: Pond5 Publishing Beta (BMI), Composer: Tiemur Zarobov (BMI), IPI#1098108837 “Sentimental Oud Middle Eastern”: Publisher: Pond5 Publishing Beta (BMI), Composer: Sotirios Bakas (BMI), IPI#797324989. “Adventures in the East”: Publisher: Pond5 Publishing Beta (BMI) Composer: Petar Milinkovic (BMI), IPI#00738313833. “Modern Middle Eastern Underscore”: Publisher: All Pro Audio LLC (611803484); Composer: Alan T Fagan (347654928) “Middle Eastern Arabic Oud”: Publisher: Pond5 Publishing Beta (BMI); Composer: Sotirios Bakas (BMI), IPI#797324989 Photo credit: GPO/Zoltan Kluger ____ Episode Transcript: BENNY GAMLIELI/ZE'EV TZUBARI: During thousands of years, the Jewish people used to dream, that the Messiah would come, to go to Israel, to go to the Holy Land, to see the city of Jerusalem. It was a dream during thousands of years.  MANYA BRACHEAR PASHMAN: The world has overlooked an important episode in modern history: the 800,000 Jews who left, or were driven from their homes in Arab nations and Iran in the mid-20th century. This series, brought to you by American Jewish Committee, explores that pivotal moment in Jewish history and the rich Jewish heritage of Iran and Arab nations, as some begin to build relations with Israel.  I'm your host, Manya Brachear Pashman.  Join us as we explore family histories and personal stories of courage, perseverance, and resilience. This is The Forgotten Exodus.  Today's episode: Leaving Yemen. [Video clip of Beijing 2008 Summer Olympics Windsurfing RS:X event] MANYA: That is the sound of Israeli Windsurfer Shahar Tzubari in the 2008 Beijing Olympics, coming up from behind to earn the bronze medal. At the same time, he was electrifying his country by winning Israel's only medal in those Olympic Games, he was also fulfilling his mandatory military service to help defend the Jewish state. Two generations before him also served in the Israeli military, including his grandfather who fought to defend Israel against attacks from its Arab neighbors just days after shepherding his family on foot across Yemen to board a plane and make the new Jewish state their new home.   SHAHAR TZUBARI: I just know about the past, of my parents and my grandparents. And I know, they fought for this country. And they fought for independence. And for me, I'm here, and I represent basically what they fought for.  MANYA: Shahar, who now coaches Israel's women's windsurfing team, is a second-generation Israeli whose grandparents and generations before them lived in Yemen. Their journey to the Jewish state resembles that of tens of thousands of Yemeni Jews, who came to Israel from Yemen between 1948 and 1949 as part of a mass exodus commonly called Operation Magic Carpet.  In fact, Yemeni Jews, or Teimanim, are believed to be one of the oldest Jewish communities in the world outside of Israel, existing there even before the destruction of the First Temple. Yemeni Jews spoke a particular dialect of Hebrew and maintained many original religious traditions and others shaped over the centuries by the influence of Maimonides and Kabbalah. Hundreds of Jewish settlements were scattered across Yemen, where Jews primarily served as silversmiths, blacksmiths, carpenters, masons, shoemakers, and tailors.  But that population started to shift in the 19th Century, what historians call the “age of migration,” driven largely by economic shifts. When the Suez Canal opened in 1869, movement between the Red Sea and the Mediterranean suddenly became much easier. That was true not only for imported and exported goods, but transportation of people too. ARI ARIEL: Most of the time, the story is told starting with Magic Carpet, because that's the big migration. But it's really a much older story. MANYA: That's Ari Ariel, a Middle East historian at the University of Iowa who focuses on Jewish communities in the Arab world and Mizrahi communities, those who immigrated from Arab countries to Israel and elsewhere in the Diaspora.  His own family left Yemen for Israel in the 1920s. Professor Ariel has spent the last decade trying to piece together that lineage and the history of Yemeni Jews. He notes that between 1872 and 1881, Ottomans retook parts of Yemen where they had previously ruled centuries before. They also ruled over Palestine.  But that wasn't the only significant transition. In fact, just in the span of five decades leading up to 1922, monumental transitions unfolded. The Ottoman Empire fell apart. Yemen became independent, both Jewish and Arab national movements arose, and the British, who obtained a mandate over Palestine in 1922, expressed support for a Jewish national home – Israel.  ARI: So, there are big economic changes. More and more imported goods start to enter Yemen, and Yemeni Jews, who are craftsmen, largely, and small-scale merchants, really can't compete. So, you have documents complaining about the price of imported shoes and other kinds of imported things.  So, in 1911, the Zionist movement, for the first time sends an emissary to Yemen, because they want Yemeni Jews to move to Palestine. And here, there's also an economic factor. For the Jewish nation to redeem itself, Jews have to fulfill all economic roles.  What that means is they really want Jewish farmers. So, they send a guy named Shmuel Yavnieli. He goes and he walks, he goes around to different villages. It's kind of an intrigue story. He goes from village to village trying to get Yemeni Jews to move.  When he writes back to Jerusalem, he makes it pretty clear, the only Jews who he thinks he's going to be able to get to move to Palestine are the ones who aren't doing so well economically. And that if the Zionist movement agrees to pay for, say, their transportation or housing, or things of that nature, that they may move, and he is successful at doing that.  From my perspective, as a historian, that's important, too, because from that point, pretty much most Yemeni Jews who leave Yemen are going to Palestine. That's not true initially. So in the earlier periods, you have lots of Yemeni Jews going to East Africa, to India, to Egypt, a small number to the U.S., actually. So you get these movements. But once it's directed by a state, or I guess, a state like structure, in the case of the Zionist movement, at this point, the flow becomes much clearer to Palestine.  MANYA: The Tzubari family's initial departure from Yemen – aunts, uncles, cousins – is part of that larger story of migration. But Shahar's grandparents came amid the events of the mid-20th Century that sparked the most significant exodus. Within a three-month period, nearly 50,000 Yemeni Jews, including Shahar's grandparents and great grandparents, poured out of Yemen and made Israel their new home. This is their story as told to me by Shahar and his father Ze'ev Tzubari. Ze'ev Tzubari's parents were born in southwestern Yemen. For generations they had been dairy farmers. Before they left in 1949 through Operation Magic Carpet, they lived in Ta'iz, once known as the nation's cultural capital.  ZE'EV AND BENNY, TRANSLATOR: [speaking Hebrew]:  ZE'EV: In Yemen?  BENNY: Yes, you remember what they did? ZE'EV: They had, what I remember, goats, cattle, they had cattle. BENNY: In Ta'iz?  ZE'EV: In Ta'iz, there, we had cattle.] MANYA: Ze'ev spoke to me in Hebrew, and a family friend, Benny Gamlieli, translated. Here's Benny. BENNY: By the way, my parents as well came through this project by Alaska [Airlines] and brought, as I said, over 50,000-55,000 Jewish people from Yemen came through this project. You know this Aliyah, that we call the Magic Carpet. MANYA: Operation Magic Carpet was the nickname for a joint venture of the Israeli government, the American Jewish Joint Distribution Committee and the Jewish Agency, to transport Jews from Yemen to Israel. Its official name was Operation Kanfei Nesharim, which, translated from Hebrew means “On the Wings of Eagles”, referring to the passage in Exodus: “how I carried you on eagles' wings and brought you to me…” BENNY: So during thousands of years, the Jewish people used to dream, that the Messiah will come, to go to Israel, to go to the Holy Land, to see the city of Jerusalem. It was a dream during thousands of years. MANYA: There are a number of theories about why the exodus from Yemen took place at this moment in time and the circumstances surrounding it. Ze'ev's translator, Benny, said Jews and Muslims lived side by side. But being Jewish wasn't easy. Since the seventh century, Jews in Yemen were considered second class, which varied in meaning from ruler to ruler. Since 1910, the imam of Yemen had an agreement with the Ottomans to take care of the Jews.  But that did not prevent the Yemeni government from imposing heavy taxes or applying an even more troubling interpretation. Known as the Orphan's Decree, Yemen required any Jewish children under the age of 12 who lost a parent to be handed over to a Muslim family and convert to Islam – ostensibly for their protection. In 1924, the King of Yemen restricted Jewish immigration to Palestine. Then, in November 1947, after the Holocaust sent a wave of European Jewish immigrants seeking refuge in their biblical homeland, the United Nations voted for the partition of Palestine and the creation of an independent Jewish state.  Days later, rioters targeted Jewish homes and businesses in Aden. That pogrom killed an estimated 82 Jews. In 1948, the King of Yemen, the imam, opened the window for three months for Jews to leave under two conditions: leave everything behind, and teach the Yemeni Muslims your trades in order to maintain the economy.  With only three months, Jews seized the opportunity. ARI: It's not entirely clear why he gives permission at that point. But there are different stories. One is that maybe a Yemeni Rabbi tells him a story about a dream, that this is kind of fate and that Yemeni Jews are supposed to . . . because the Imami its legitimacy is religious, and it understands these kinds of movements. So, the idea of a Messianic movement is kind of appealing to the Muslim side of this as well, in a sense.  There's another story that he's paid. There's some sort of element of bribe because people are given money for the number of Jews that leave Yemen. MANYA: But that moment was also a time of political strife in Yemen that – as most times of political strife do – threatened the welfare of the Jewish community. After the riots in Aden, Jews already had good reason to worry.  Then in 1948, the imam of Yemen, who had agreed to take care of the Jews, was assassinated. If Jews saw their fortunes aligned with the imam, now they had even more reason for concern. ARI: It's about a moment of political instability and about the changing nature of government and society in Yemen, which pushes some Jews to leave because they've been so aligned with the imam.  MANYA: Jews came from hundreds of towns and villages throughout Yemen, some walking for weeks and months to reach Aden, where between June 1949 and September 1950 more than 380 flights took off for Tel Aviv. Those Kanfei Nesharim, eagles' wings, were provided by Alaska Airlines. BENNY: Alaska Airlines was the only company who agreed to do the journey. And you know what they did to absorb as much as they can in one plane? They took off all the seats and they filled them like sardines.  MANYA: For the harrowing mission, the airline stationed flight and maintenance crews throughout the Middle East and outfitted newly acquired war-surplus twin-engine planes, with extra fuel tanks to guarantee a non-stop 3,000-mile flight.  British officials warned pilots that if they had to stop along the way, those angry about the establishment of Israel, would surely kill the passengers and crew. To reassure the Yemeni passengers boarding the one-way flights from Aden to Tel Aviv, the airline painted the outstretched wings of an eagle above each airplane hatch. Planes were shot at, the airport in Tel Aviv was bombed. But miraculously, no lives were lost. BENNY: For three months it was a crazy situation. And the government cannot say, ‘Oh, we have no room for you.' That's why they built tents.” MANYA: Tents. A temporary tent city, or a ma'abara in Hebrew, was where Ze'ev's parents and grandparents lived when they first arrived in Israel. ZE'EV: [in Hebrew: Five meters by five meters, that in each corner of the tent was a family. Here's a family, here's a family, here's a family . . .]  BENNY: Five meters by five meters one square. And in each tent, four different families, each corner of the tent was settled by a family.  MANYA: Ze'ev's family shared a tent with other families from Yemen. That wasn't always the case. Sometimes each corner would be occupied by families from four different countries. Another tent could have Olim Chadashim, the Hebrew term for new immigrants, from Romania, Iraq, Yemen, and Egypt.  BENNY: Impossible to describe that terrible situation, that years, the beginning of the State of Israel, of course, until the government, you know, start to build, to establish cities and to try to absorb as much as they can, Olim Chadashim, you know, Jewish from all over the world. MANYA: In 1952, Ze'ev was born in one of those 5-meter-by-5-meter tents. But his father Natan did not know right away that Ze'ev had been born. He was already fighting for the Israeli army's Golani Brigade, the troops that defended the Jewish state from the Arab nations that attacked Israel as soon as it declared independence. ZE'EV: My father was in the army. Yeah. He didn't know that I was born.  BENNY: He knew it later because he was busy in the army in one of the missions, one of his job, whatever, as a young fighter, so it took it took a few weeks, (ZE'EV: a few weeks) to find his father to let him know that ‘You're lucky because the boy was born . . . now you have a son.'  That was the beginning of the war. It's funny to say the beginning and the end – no beginning and no end. War, all the time.  The minute when the Prime Minister David Ben Gurion declared about this young state of Israel, declared our independent country, at the same time – booming and shooting from the four different countries, Lebanon, Syria, Jordan, and Egypt, attacked Israel. So we have 10 months of fighting, 24 hours a day.  So his father Natan, he went to the army and by the way, in the army, he didn't get money, let me tell you, but you know what, he got? Uniform and food. That's enough, I can survive. You know, you know what I mean? As long as they feed him, and bring him some uniform, clothes, thank God, everything is okay. Every second, day was, you know, problems, shooting, whatever along the border. So, we have to protect the young country that starts to build itself. MANYA: Natan returned after the birth of his son. The government moved the families to cabins where Ze'ev's sister was born, and eventually to an apartment where his younger brother was born and raised.  Natan connected with an older brother who had come a decade earlier and found work building roads and planting trees – literally laying the foundation for and cultivating the nation of Israel.  ZE'EV:  Ok, so after that we [in Hebrew: . . . good, let's speak in Hebrew. We studied at the schools, and my mother would always say ‘I work like a donkey for you, only so you should learn and exceed your parents.' She used to work for an Ashkenazi family, they owned a pharmacy . . . Yes.] MANYA: His mother found a job working as a nanny for the family of an Ashkenazi pharmacist. BENNY: She found, his mother, the way they treat the children, how much they spend, because they have money. And it's mainly for education, mainly for studies. Because of the study. She said, ‘I'll do my best for my children as well.' MANYA: While progress has been made in closing the education and income gap between Ashkenazim and Mizrahim in Israel, it was difficult from the start. At that time, many Ashkenazim, Jews from Europe, had more financial resources and they were well-educated. Meanwhile, Mizrahim, including Jews from Yemen, left everything behind and did not have the same level of education. But Ze'ev's mother saw no reason why her family could not follow the same path as the Ashkenazi family for whom she worked. She and Natan set out to forge a bright future for their children. BENNY: And she said, she talked to her children. And she said ‘Listen guys, we are poor people. But I work 24 hours a day just because of one reason. I want you to study. I want you to be well-educated. I'll do my best. I sacrificed my life for you, for the three of you, and your father as well.' So, their parents work, as I said, so hard to earn money to promise them a good education.  And she found, because she learned from the Ashkenazi family, she said, why not to do the same for my children and that's why he describes the very hard difficult situation at that time, that how many hours a day they miss their mother because she was out working trying to get more money to promise them a good education in Tel Aviv at that time. MANYA: Ze'ev understood and appreciated what his mother and father provided and did what they asked of him. He studied and took care of his brother and sister while his parents worked.  At the age of 16, he entered a special military academy in Haifa, then, like his father Natan, served his time in the Israeli Defense Forces.  When he got out, he found a job working for a utility company on the Sinai Peninsula, which at that time, prior to the Israeli Egyptian peace treaty, was under Israeli control. BENNY: The peninsula of Sinai, it's a huge area, it's a desert, but with a beautiful golden seashore from Eilat to Sharm El Sheikh. 250 kilometers, which is like, 150-60 miles length to the south, and the southern city of that peninsula, called Sharm El Sheikh.  And a lot of young people went there, mixed with the Bedouins, to find a job and he earned a lot of money because as long as you work far away from the center, from the country, you have a chance to earn much more. So let's say, a double salary a month. Gave him a chance to help his family in southern Tel Aviv and the old place that he used to live, his parents.  MANYA: But in addition to earning money to send back to his family, Ze'ev also took advantage of that beautiful golden seashore and took up a hobby – windsurfing. He married an Ashkenazi woman, the daughter of a German businessman who left Germany before the Holocaust. Instead of returning to the HaTikva neighborhood, what was then a high crime area in Tel Aviv, Ze'ev and his wife moved to Eilat and when he became a father, Ze'ev took Shahar and his sister Tal to the shore of the Red Sea every day in hopes they too would fall in love with the ocean. And they did.  SHAHAR: I started windsurfing as well at the age of 6-7. Basically, she was windsurfing for fun as I was windsurfing for fun. And when I got to the age where I had to decide, I decided to go for a special athlete program in the army, because I was good. And I wanted to go to the Olympics, and I wanted to continue with the sport.  MANYA: Because Shahar grew up in Eilat, away from where his father's family remained, his exposure to Yemeni customs and culture was limited.  SHAHAR: So I kind of knew the roots of my father. And every time we went there, we went to the market, and I saw my cousins, and they were going to the synagogue with my grandparents. And we did the kiddush, and eating Yemeni food and connecting more to the roots of the Yemen side of my family, and hearing the stories and sharing the stories. But in a way, I was a bit disconnected, because I was living in Eilat.    So, like, less connected to the Yemen side, but my family name Tzubari and the roots. Also my appearance, it's more Yemeni. So when I became more known, the connection with the Yemen side became stronger and stronger.  MANYA: Shahar lost his grandparents this past year. But before they passed away, he made a point to listen to their stories.  SHAHAR: We tried to observe many of the history and their story about coming to Israel. And it's fascinating that when they were young, at the age of 10, or 12, they walked so many miles to come here, because they had hope. They didn't know what to expect, but they had hope. That they come here, and everything will be better. MANYA: He appreciates how far the family has come since his grandparents and great-grandparents arrived in Israel and lived in that 5-meter by 5-meter tent.  SHAHAR: Basically, it's a funny story. Because where my father was born and raised, or where my grandparents first lived when they came to Israel, now it's the most expensive place in Tel Aviv. And the parents of my wife are living in this neighborhood, in the penthouse. MANYA: Shahar also recognizes the role he plays in his family's and nation's progress, and how intertwined the history of his family is with the future of the Jewish nation. He realizes now that protecting Israel, defending the Jewish state, is part of growing up Israeli. It's not the diversion he once resented.  SHAHAR: So when I was young, I felt like it's kind of stalking me. But now I'm older, and I have athletes, which are also soldiers, because now I'm a coach, and I see all the positive things, because sometimes athletes think that they are the center of the world. And it's not so true because they are living in a system, doesn't matter which system it is– it's the Federation, it's the Olympic committee. You always have a boss, and you're always in a system.  And I think that the journey that I pass in the IDF, it's a good journey to build yourself and realizing and taking everything out there . . . and realizing that, okay, I might be the best athlete in the world, but I still have responsibilities. So it gave me a lot of tools and abilities for life. MANYA: In March 2021, Iranian-backed Houthi rebels deported the last three Jewish families living in Yemen, marking the end of that country's 2,600-year-old Jewish community within its borders. I asked Shahar if he would ever want to go to Yemen to trace his family's footsteps, once it's safe for Jews and Israelis.  SHAHAR: For me, it's a pity that, of course, this is life and politics, but I can't go there because I'm an Israeli, and I have an Israeli passport. And if I had another passport, I could go … Yeah, it's a shame. I have this thing that I really want to visit all the Arab countries, not only Yemen, because as an Israeli, learning about the conflict . . . in the end, I think that all the Arab nations, we are very similar. And we are neighbors, and you know, as neighbors, we have the same temperament. And we share many of the values of the family, and being together. For me, I think being able to visit those places, it's a dream come true. MANYA: Just as military service and family history have shaped Shahar, windsurfing has given him perspective too. The waters of Eilat can be soothing, serene, utterly breathtaking. But storms churn up fierce waves for which the strongest surfer is no match. And that's when Shahar really likes to be on the water. A fearless determination that goes back generations.   [Video clip from after the Beijing 2008 Summer Olympics Windsurfing RS:X event] Moments after he sailed across the finish line in Beijing and claimed that bronze medal, Shahar plunged into the water. A reporter shoved a cell phone into his hand to film Shahar sharing the victory with his family back in Israel.  Nearly 60 years later, another leg of the journey from Ta'iz was complete, another dream fulfilled.   SHAHAR: If you think about it … just to, one day, to wake up, take all your belongings and move. It's a brave act. In hard times, or not even in hard times, just sometimes when I do represent my country as an athlete, so I think about those moments, and it makes me feel pride that my grandparents or my family look at me and say ‘OK, it was worth it.' MANYA: Yemeni Jews are just one of the many Jewish communities who in the last century left Arab countries to forge new lives for themselves and future generations. Join us next week as we share another untold story of The Forgotten Exodus. Does your family have roots in North Africa or the Middle East? One of the goals of this series is to make sure we gather these stories before they are lost. Too many times during my reporting, I encountered children and grandchildren who didn't have the answers to my questions because they had never asked. That's why one of the goals of this project is to encourage you to find more of these stories.  Call The Forgotten Exodus hotline. Tell us where your family is from and something you'd like for our listeners to know such as how you've tried to keep the traditions and memories alive. Call 212.891-1336 and leave a message of 2 minutes or less. Be sure to leave your name and where you live now. You can also send an email to theforgottenexodus@ajc.org and we'll be in touch. Many thanks to Shahar and his father Ze'ev for sharing their family's story. And thank you to Benny Gamlieli for translating Ze'ev from Hebrew. Atara Lakritz is our producer, CucHuong Do is our production manager. T.K. Broderick is our sound engineer. Special thanks to Jon Schweitzer, Sean Savage, Ian Kaplan, and so many of our colleagues, too many to name really, for making this series possible. And extra special thanks to David Harris, who has been a constant champion for making sure these stories do not remain untold. You can subscribe to The Forgotten Exodus on Apple Podcasts, Spotify, or wherever you listen to podcasts, and you can learn more at AJC.org/theforgottenexodus.  The views and opinions of our guests don't necessarily reflect the positions of AJC.  You can reach us at theforgottenexodus@ajc.org. If you've enjoyed this episode, please be sure to spread the word, and hop onto Apple Podcasts to rate us and write a review to help more listeners find us.

GOSPEL POWER l AUGUST 4, 2022 - Thursday of 18th Week in Ordinary Time Saint John Vianney, priest Gospel: Mt 16:13-23 13When Jesus came into the district of Caesarea Philippi, he asked his disciples, “Who do people say that the Son of Man is?” 14And they said, “Some say John the Baptist, but others Elijah, and still others Jeremiah or one of the prophets.” 15He said to them, “But who do you say that I am?” 16Simon Peter answered, “You are the Messiah, the Son of the living God.” 17And Jesus answered him, “Blessed are you, Simon son of Jonah! For flesh and blood has not revealed this to you, but my Father in heaven. 18And I tell you, you are Peter, and on this rock I will build my church, and the gates of Hades will not prevail against it. 19I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” 20Then he sternly ordered the disciples not to tell anyone that he was the Messiah. 21From that time on, Jesus began to show his disciples that he must go to Jerusalem and undergo great suffering at the hands of the elders and chief priests and scribes, and be killed, and on the third day be raised. 22And Peter took him aside and began to rebuke him, saying, “God forbid it, Lord! This must never happen to you.” 23But he turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me; for you are setting your mind not on divine things but on human things.” This Gospel passage has always been interpreted and preached about as the primacy of Peter, which is true; but it has a lot more to offer for our consideration. We see that in a single episode, Peter is both affirmed and scolded by Jesus. For though Peter is open to God's Spirit, at whose prompting he confesses and brings to light the Messianic identity of Jesus, he is, at the same time, open to the worldly spirit, which moves him to resist the Messiah's destiny to suffer and die. Thus, he unwittingly, plays the role of the tempter, trying to make Jesus trip and fall. We can resonate with Peter's experience of ambivalence, divided loyalty, and lack of discernment. These are the ever-present stumbling blocks in the journey of faith, and we can only avoid them by humbly relying on God's grace in all matters. Lord Jesus, keep us aware that the greater the responsibility entrusted to us, so also should be our reliance on your grace. Amen.

Learn more about a woman's healing through the ministry of Jesus; in light of a messianic promises being fulfilled.

Learn more about a woman's healing through the ministry of Jesus; in light of a messianic promises being fulfilled.

Learn more about a woman's healing through the ministry of Jesus; in light of a messianic promises being fulfilled.

Learn more about a woman's healing through the ministry of Jesus; in light of a messianic promises being fulfilled.

Learn more about a woman's healing through the ministry of Jesus; in light of a messianic promises being fulfilled.

Thursday, 4 August 2022   Immediately he preached the Christ in the synagogues, that He is the Son of God. Acts 9:20   It was seen in the analysis of the previous verse that Saul's (Paul's) trip to Mt. Sinai in Arabia probably occurred between the two clauses of the verse –   So when he had received food, he was strengthened. * Journey to Arabia. Then Saul spent some days with the disciples at Damascus.   With that being likely, the next words now fall into their proper place, saying, “Immediately he preached.”   Saul had (presumably) received his instruction from the Lord in Arabia and was now well versed in the doctrines he would proclaim for the rest of his life. Therefore, and upon his return, he immediately preached in Damascus concerning “the Christ.”   It is to be noted that many manuscripts here say “Jesus” instead of “the Christ.” That would appear to fit more naturally, and it would be in accord with his preaching noted in Acts 13:16-41 where the term Christ is not used. Instead, it says “Jesus” twice. Hence, it is possible this is the original wording. However, because it would be wholly unnatural for a scribe to change “Jesus” to “Christ,” it makes one wonder if the word “Christ” is actually the original. Further, the word “Christ” is “Messiah” in Hebrew, and it would be the thought on the minds of those attending.   Even if they spoke Greek or some other language in the synagogues of Damascus, there would always be certain words that were carried over in the thinking of the people, mashiakh, or the Messiah, being one of them. That remains true to this day. Therefore, it is quite possible that Saul was carefully explaining to them the doctrine of the Messiah, who is Jesus, rather than Jesus, who is the Messiah. In other words, he would first explain to them that Scripture foretold the coming of Messiah and “that He is the Son of God.”   If this is what Saul was doing at this early stage of his instruction, he is clearly setting forth the proposition that the Messiah is not simply a son of David, but that He is God incarnate. As such, it would explain why Jesus didn't just come to liberate the Jews from their enemies, but that He came to deal with their greatest enemy, sin.   If “Jesus” is the true reading, then it would be that his preaching focused on Jesus, who is the fulfillment of the Messianic promises and that Israel had, thus far, missed this fact. The resurrection proves that He is the Messiah, and thus that He is the Son of God.   Either way, the result is ultimately the same. Looking ahead for an answer which is correct would tend to favor “Jesus” –   But Saul increased all the more in strength, and confounded the Jews who dwelt in Damascus, proving that this Jesus is the Christ.   But Barnabas took him and brought himto the apostles. And he declared to them how he had seen the Lord on the road, and that He had spoken to him, and how he had preached boldly at Damascus in the name of Jesus.   In verse 22, the name “Jesus” is inserted for clarity. It would appear that the verse is dependent on verse 20 giving the name which has not yet been otherwise provided. In verse 27, it clearly says that Paul preached in the name of Jesus.   If “Jesus” is the original, the error in translation may have simply come from a scribe seeing the word “Christ” in verse 20 while looking at the wrong line of the manuscript (a common error) and wrote that into this line now. Again, however, nothing is ultimately lost in either. Jesus is the Messiah, and the Messiah is Jesus. What transpired, and how Saul proclaimed his message, was in a particular way in Damascus, but both paths of discussion are covered by him in his writings elsewhere.   Life application: The means of preparing manuscripts in the New Testament Greek was far different than that of how the Hebrew Old Testament was prepared. The Greek scribes were surely less concerned about precision than they were about getting the word out to as many as possible as quickly as possible.   If small errors crept into the manuscripts, it would seem as if all hope of proper doctrine is lost. However, in comparing the many manuscripts, it is very easy to identify where the error was originally entered into the text. As such, and due to the huge number of Greek texts, along with other early writings from those texts (such as lectionaries), the New Testament is to be considered far more reliable than any other ancient writing.   The places where error has crept in do not destroy any major theology in the faith. Those points of contention are all dealt with in other parts of the New Testament. We have a sure and faithful word. Be confident of this. What we are to know with absolute clarity is there for us to know, and it is known with absolute clarity.   Glorious God Almighty, may we always be confident in our faith in Jesus. Help us never to stray from our faith and help us never to get sidetracked by those who desire to tear apart Your precious word. It has been given, and it is sufficient for us in our life, hope, and doctrine. Thank You for Your wonderful word. Amen.  

Judah has reached the end of the road. The final 4 kings turned away from the exclusive worship of God that Josiah had practiced. In a series of attacks, Jerusalem is captured and totally destroyed and the people taken into captivity in Babylon. God's Prophets in the last days of the Southern Kingdom – Judah. Habakkuk – prophesied the Babylonian invasion soon after Josiah's death as judgement from God on his sinful people. Daniel – Taken captive to Babylon during the reign of Jehoiakim. Lived most of his adult life in Babylon. Ezekiel – Taken captive to Babylon during Jehoiachin's reign. His prophecy directed mainly at the people in exile. Jeremiah – Lived in Jerusalem during the destruction and then was taken with the final refugees to Egypt. Prophesied against the sins of the last 4 kings of Judah and the people. City completely destroyed. Only the poorest left to look after the land. One of which was Jeremiah. After the Babylonian appointed ‘governor' Gedaliah is assassinated, everyone flees to Egypt in a seeming reversal of the Exodus. Jehoiachin (from the true Messianic line) was released by Babylonian King Evil-Merodach (Awil-Marduk) son of Nebuchadnezzar and allowed to live freely in Babylon and appears to have been treated as an important person by the king.

Join Gabe and the rest of DMF for this last installment on Marriage in a Messianic Community. In this teaching, Gabe looks at the 'how' of marriage and reviews some key concepts and lessons from all three parts. For more information on Dothan Messianic Fellowship, visit www.dothanmessianicfellowship.com   

The truth about the origins of the Monkeypox, what Hashem says about it and it's parallels where some aren't even looking monkeypox_and_the_monkey_on_my_back.mp3File Size: 86077 kbFile Type: mp3Download File [...]

Title: Our Conquering Priest-King Text: Psalm 110 The Lord Jesus Christ: 1. IS SEATED - v. 1 Verse 1 YAHWEH says to my ADONAI: “Sit at my right hand, until I make your enemies your footstool.” God's Right Hand is a symbol of: Power (Psa. 89:13) Protection (Psa. 16:8; 63:8) Presence (Psa. 16:11; 48:10) Salvation (Psa. 60:5; 20:6; 138:7) Victory (Psa. 18:35; Isa. 41:10) Defeat of God's enemies (Exo. 15:6, 12; Psa. 21:8; 74:11) His mighty works (Psa. 45:4; 118:15-16; Isa. 48:13) Judgment (Lam. 2:4) “[God] raised him from the dead and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. And he put all things under his feet and gave him as head over all things to the church” (Ephesians 1:20-22) “Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death.” (1 Corinthians 15:24-26) 2. WIELDS THE SCEPTER - v.2-4 Verse 2 (NIV) “Your troops will be willing on your day of battle. Arrayed in holy splendor, your young men will come to you like dew from the morning's womb.” “The Gospel creates new people, who are committed to Christ in every area of their lives. People like these will change the world. They will fill and rule the earth for the glory of Jesus. They will plant churches and establish godly families, and they will also establish hospitals, schools, arts, and sciences. That is what has happened, by God's grace. And that is what will continue to happen until Jesus comes.” (Dr. John M. Frame) What does this mean for us? WE'RE IN WAR-TIME - v. 2b “We are in a war. There is an enemy. That enemy is no gentleman, prepared to play by rules and on a level playing field. When the world around us is relinquished to a supposedly neutral "common kingdom," that enemy will seize control, and in many ways has done so and is increasingly advancing.” (Robert Letham) WE'VE FREELY ENLISTED - v. 3 “what you have heard from me in the presence of many witnesses entrust to faithful men, who will be able to teach others also. Share in suffering as a good soldier of Christ Jesus. No soldier gets entangled in civilian pursuits, since his aim is to please the one who enlisted him.” (2 Timothy 2:2-4) WE HAVE SALVATION - v. 4 Our Great High Priest… Can empathize and helps us in temptation (Heb. 2:18) Represents us to God (Heb. 5:1) Enters the Most Holy Place (Heb. 9:24) Makes one sacrificial atonement for sin (Heb. 10:11-14) Brings us close to God (Heb. 10:19-22) Perfects believers (Heb. 10:14) Intercedes for us continually (Heb. 7:24-25) Is a steadfast Anchor for our soul (Heb. 6:20) 3. WILL SHATTER HIS ENEMIES - v. 5-7

Can a historian conclude that Jesus thought he was God?

Mark Huey of Outreach Israel Ministries delivers the following message, “A Messianic Orientation,” as I recall some of the supernatural encounters and spiritual lessons I had at the Messiah 2016 conference.

Luke 15, 2 Chronicles 7

In Parshat Masei, we learn about the cities of refuge, where a manslayer can be safe from the avenger of blood. But in reality, both parties are in their own prisons. This parshah teaches us the tools to be set free.

The motives of far too many people, across both the Messianic movement and Hebrew Roots, is so that they can have some kind of “edge” via knowledge or information that only “they” know.

Mark Huey of Outreach Israel Ministries delivers the following message, “A Messianic Vision,” as I recall some of the supernatural encounters I had at the Messiah 2016 conference.

Rabbi Gary teaches the Jewishness of Christianity, In this episode, Gary discusses Tisha B'Av. This 1 minute radio feature will air on KKLA 99.5 in Los Angeles, beginning August 5, 2022, on Fridays during rush hour.

Bitachon Always Helps Podcasts http://www.puresoulband.com/podcast/Bitachon69.mp3 Wed, 27 Jul 2022 18:28:00 +0300 We discuss the idea that Bitachon always has an effect, even for those who are not righteous. We also explore the approach of Hillel, who would trust in Hashem that he would receive the best food for Shabbos - and knew that what is for today - is for today. We discuss the idea that Bitachon always has an effect, even for those who are not righteous. We also explore the approach of Hillel, who would trust in Hashem that he would receive the best food for Shabbos - and knew that what is for today - is for today. 17:21 Ari, Goldwag, Jewish, Dvar, D'var, Torah, Spirituality, God, Judaism, Moshiach, Messianic, Kabbalah, Sefirot, Shabbat, Shabbos, Halacha, Law of attraction,

For additional notes and resources check out Douglas' website.19 This is the testimony given by John when the Jews sent priests and Levites from Jerusalem to ask him, “Who are you?” 20 He confessed and did not deny it, but confessed, “I am not the Messiah.” 21 And they asked him, “What then? Are you Elijah?” He said, “I am not.” “Are you the prophet?” He answered, “No.” 22 Then they said to him, “Who are you? Let us have an answer for those who sent us. What do you say about yourself?” 23 He said,   “I am the voice of one crying out in the wilderness,‘Make straight the way of the Lord,'”as the prophet Isaiah said.24 Now they had been sent from the Pharisees. 25 They asked him, “Why then are you baptizing if you are neither the Messiah,nor Elijah, nor the prophet?” 26 John answered them, “I baptize with water. Among you stands one whom you do not know, 27 the one who is coming after me; I am not worthy to untie the thong of his sandal.” 28 This took place in Bethany across the Jordan where John was baptizing.Technical notes:The phrase the Jews (v.19) appears only 16 times in Matthew, Mark, and Luke combined, but 70 times in John! The Jews often refers to the Pharisees in the gospel of John, as opposed to the common people.In reference to sandals (v.27), Rabbi Jehoshua b. Levi said, "All works which a slave performs for his master a disciple should do for his teacher, except undoing shoe straps" (96a, Str-B 1:121).The Bethany (or Bethabara, KJV) at which John baptized was on the east side of the Jordan. This is not the Bethany on the Mount of Olives near Jerusalem.The authority of John the Baptist is under investigation by the priests and Levites (v.19ff).He refuses to allow people to believe his is something he is not.He was not the Messiah. Messianic expectation ran high in the first century, and it was important to distance himself from impostors and political troublemakers.Nor was he Elijah. He did come in the spirit of Elijah (see Mal 4:4-6), but he was not literally Elijah, or a reincarnation of him.Nor was he "the Prophet." This is a reference to Deuteronomy 18, a Messianic prophecy that only Christ could have fulfilled. Many misunderstood this passage in the first century -- Peter set them straight in Acts 3.John identifies himself as the messenger of Isaiah 40 and Malachi 3 who was to prepare for way for the Lord. After the messenger, the Lord himself would pay his people a visit! Be sure to check out these O.T. references if they are at all unfamiliar.His right to baptize is called into question by the Pharisees (v.25ff). John simply points to Christ, who alone is worthy.All the leaders of the religious establishment challenge John's authority. This is the pattern we will see with Christ, the same groups opposing him. Jesus clearly represented a threat to the establishment.Why did John baptize?In the O.T. (e.g., Leviticus), washing was often associated with moral cleansing.In Jerusalem at this time, Jews immersed themselves before they went up to the Temple to worship. Immersion was not considered strange or unusual.In publicly identifying oneself as a sinner, personal humility and solidarity with other penitent Jews was built. In fulfilling the mission of Malachi 4:4-6. it was vital that people specifically repent of sin, and repair their relationships with one another. That was the only way to become people ready for the coming of the Lord -- then as now!John was building a natural bridge not only to Christ, but also to Christian baptism.In 27 AD, Jesus was an unknown (v.26). Despite his divinity and the dire need for religious reform and prophetic preaching, he waited until the time was right before he began his "public" ministry.Now we continue our study of John 1, picking up on the second day of the narrative. The first was covered in verses 19 to 28.29 The next day he saw Jesus coming toward him and declared, “Here is the Lamb of God who takes away the sin of the world! 30 This is he of whom I said, ‘After me comes a man who ranks ahead of me because he was before me.' 31 I myself did not know him; but I came baptizing with water for this reason, that he might be revealed to Israel.” 32 And John testified, “I saw the Spirit descending from heaven like a dove, and it remained on him. 33 I myself did not know him, but the one who sent me to baptize with water said to me, ‘He on whom you see the Spirit descend and remain is the one who baptizes with the Holy Spirit.' 34 And I myself have seen and have testified that this is the Son of God.”This is day two (vv.29-34).John calls Jesus "the Lamb of God."This is a clear reference to the offering of O.T. sacrificial system (Lev 9:3; 14:13; Rev 5:12). Jesus is to bear our sins.It is also a reference to the Messiah, who in Jewish literature is often a Lamb.The dove is reminiscent of the dove returning to the ark in Gen 9. It's a whole new world, now. In fact, the age to come is breaking into our world. The Kingdom of God has arrived. (Biblically speaking, it has always been there, yet it comes in waves.)John redirects his disciples to Jesus. After all, this was the entire purpose of his ministry.He recognizes Jesus not by his halo, aura, or blond hair and blue eyes (!), but because God gave a sign.Jesus was, and looked like, any ordinary Jewish male of his day.More importantly, the Spirit resting on Jesus showed conclusively that he was the Messiah of prophecy: Isaiah 11:1-2; 42:1.The theme of testimony is strong in John's gospel, the word testimony / testify appearing seven times.There are seven confessions in all1:34   John the Baptist1:49   Nathanael4:42   The Samaritans (4:29)6:69   Peter9:38   Blind man11:27 Martha20:28 ThomasThe "confessions" of Caiaphas (11:50) and Pilate (19:19) are not genuine, but ironic.We come to faith through testimony.Through people we trust, admire, and begin to love.Not through pure logic. (We flatter ourselves.)Recommended: Ron Highfield, Is Christianity Really True?

We ignore this contaminant to our peril

Streamed live on Mar 31, 2022 From Sean @ Kingdom In Context Where did Yeshua come up with the parable of the Wedding Supper of The Lamb? Who were the guests in that parable? Which Scripture did The Messiah reference when He told the Sadducees they didn't know Scripture concerning the resurrection? Does modern Judaism hold the same interpretations of Messianic prophecy, 2000 years later, as they did speaking with the Messiah? Join us! ~~~ Kingdom In Context: Follow Sean Griffin @Twitter, Instagram, Facebook Contextual Study Guide of Scripture You can support Sean @PayPal& Patreon Make personal check payable to Sean Griffin @ PO Box 1266, Ft. Collins, CO 80522 ~~~~~~~ From Me: Be Good Broadcast I just rebroadcast those spreading The Word Propagate it. Share it. Contact Me My Twitter Please RATE or REVIEW anywhere you can. If you get value from the rebroadcast please consider giving value back. Via Paypal CashApp Subscribestar Or Buy me a coffee --- Send in a voice message: https://anchor.fm/begoodbroadcast/message Support this podcast: https://anchor.fm/begoodbroadcast/support

Leviticus 25:35

Things were beginning to move along the eastern Cape frontier, through the region known previously as the Zuurveld, the Albany district, with its rocky rivers and ravines, thorny bush covered recesses, rolling grasslands and magnificent mountains. The Great House of the amaGcaleka had sorted out its differences, these were the amaXhosa based east of the Kei River, and Hintsa had managed to take control of clans who were drifting away. He did this by both guile and blood, for example Hintsa engineered the massacre of 17 councillors of the Ngqosini clan who had been tricked into joining a hunting expedition. Things weren't all happiness and light in Xhosa country, however stunning the landscape appeared. Hintsa then looked westwards, and naturally his eyes alighted on the territory controlled by Ngqika, and Ngqika's nephew and his opponent Ndlambe. It was time to take sides in their decades old dispute and Hintsa decided to support Ndlambe, basically because he hated Ngqika who had humiliated him in the past as he grew up. Hintsa decided that he'd humiliate Ngqika in turn, and recognized Ndlambe as the rightful ruler of the amaRharhabe branch of the amaXhosa. Ndlambe was also on the move, so to speak, he'd reconciled with his son Mdushane who'd been vacillating about whether he'd support his dad, or his uncle Ngqika. Uncle Ngqika was angered by Hintsa's slight. A local war was brewing. It wasn't the only man who'd come to appreciate Ndlambe's rule – the other was an amaXhosa commoner called Nxele, who'd become known as a wardoctor. The past fifty years had seen the amaXhosa and the colonials clashing constantly, with the amaXhosa forced to watch their land being overrun by these strange people from across the sea. The amaXhosa began to seek supernatural help in their mission to reverse this loss. The problem was, amaXhosa ancient otherworldly forces appeared too weak to do the job, they needed a new and more diverse bit of magic, and along came Nxele and others who were to mould Christianity and amaXhosa animism in a unique new philosophy.

Things were beginning to move along the eastern Cape frontier, through the region known previously as the Zuurveld, the Albany district, with its rocky rivers and ravines, thorny bush covered recesses, rolling grasslands and magnificent mountains. The Great House of the amaGcaleka had sorted out its differences, these were the amaXhosa based east of the Kei River, and Hintsa had managed to take control of clans who were drifting away. He did this by both guile and blood, for example Hintsa engineered the massacre of 17 councillors of the Ngqosini clan who had been tricked into joining a hunting expedition. Things weren't all happiness and light in Xhosa country, however stunning the landscape appeared. Hintsa then looked westwards, and naturally his eyes alighted on the territory controlled by Ngqika, and Ngqika's nephew and his opponent Ndlambe. It was time to take sides in their decades old dispute and Hintsa decided to support Ndlambe, basically because he hated Ngqika who had humiliated him in the past as he grew up. Hintsa decided that he'd humiliate Ngqika in turn, and recognized Ndlambe as the rightful ruler of the amaRharhabe branch of the amaXhosa. Ndlambe was also on the move, so to speak, he'd reconciled with his son Mdushane who'd been vacillating about whether he'd support his dad, or his uncle Ngqika. Uncle Ngqika was angered by Hintsa's slight. A local war was brewing. It wasn't the only man who'd come to appreciate Ndlambe's rule – the other was an amaXhosa commoner called Nxele, who'd become known as a wardoctor. The past fifty years had seen the amaXhosa and the colonials clashing constantly, with the amaXhosa forced to watch their land being overrun by these strange people from across the sea. The amaXhosa began to seek supernatural help in their mission to reverse this loss. The problem was, amaXhosa ancient otherworldly forces appeared too weak to do the job, they needed a new and more diverse bit of magic, and along came Nxele and others who were to mould Christianity and amaXhosa animism in a unique new philosophy.

In part two of our series on marriage, we invite several couples up front to answer questions that were submitted by the single members of DMF. This is the culmination of hundreds of years worth of marriage answering these questions and we hope and pray you are able to glean some wisdom and encouragement from these folks' answers. 

With permission from the Messianic Times, I am happy to share a delightful interview with Doug Carmel from Rock of Israel Ministries.  This interview was originally published in the June, 2022 issue of the Messianic Times.Doug was born in the Bronx, New York City to a newly immigrated Israeli man (Sephardic) and an American Jewish woman (Ashkenazi). They attended a Conservative temple in New York City and Doug attended Hebrew School there for several years preparing for his Bar-Mitzvah.Doug graduated from SUNY Stony Brook (State University of New York) in 1985 at the age of 21. In May of 1986, he was up in the late hours of the evening watching television  when he heard a slight rumbling sound outside, possibly coming from the sky.  He heard it again, and then suddenly a thought crossed his mind – literally for only a few seconds – but it changed his life and eternity…. “This is it” he thought, “The Christians are right! JESUS IS COMING BACK and it's tonight!!” For a few seconds, his eyes were riveted to the sky as he waited for horses to appear in the sky and for this Jesus to return as he knew the Christians said he would do one day.Doug began to think about forgiveness and to have thoughts about God.  Eventually he called a Messianic ministry and after attending a Messianic service he gave his heart to the Lord.  Today he is on staff with Rock of Israel Ministries where he sets up booths all over the world proclaiming that Yeshua made him kosher.

Judaism commemorates the three weeks between the breaching of the walls of Jerusalem and the destruction of the temple. What can this concept mean for us personally, with the understanding that we are now the temple of God?

Mark Huey of Outreach Israel Ministries delivers the following message, “A Messianic Worldview,” as we consider various matters in our Western culture through the grid of what God has been doing with the Messianic community of faith.

Would it concern you to know that your pastor or rabbi or congregational leader holds heretical beliefs? Well, a few of them actually admitted to Kevin that they did in the 2020 Messianic Leaders Survey he conducted through MJMI. In this episode, Kevin explains some of responses and trends in theologial beliefs among Messianic congregational leaders, and how they reveal both good and bad news for the American Messianic Jewish Movement. WATCH ON YOUTUBE • https://bcpodca.st/y/ep26

Stay Spiritually Centered Podcasts http://www.puresoulband.com/podcast/Bitachon68.mp3 Thu, 21 Jul 2022 19:34:00 +0300 We start learning together a section in the sefer "Bitach Bashem" where he quotes from sources in the Gemara and Midrash that speak about the idea of Bitachon. We start with a section that speaks of the importance of maintaining our relationship with Hashem at the center of our life through our Bitachon, in order to receive all the blessings we desire. We start learning together a section in the sefer "Bitach Bashem" where he quotes from sources in the Gemara and Midrash that speak about the idea of Bitachon. We start with a section that speaks of the importance of maintaining our relationship with Hashem at the center of our life through our Bitachon, in order to receive all the blessings we desire. 16:34 Ari, Goldwag, Jewish, Dvar, D'var, Torah, Spirituality, God, Judaism, Moshiach, Messianic, Kabbalah, Sefirot, Shabbat, Shabbos, Halacha, Law of attraction,

Rabbi Barry Rubin continues his interview by sharing his transformative journey of faith – from Reform Judaism, to transcendental meditation, to realizing that Jesus is the Jewish Messiah! Rabbi Rubin is the author of several books, including "You Bring the Bagels I'll Bring the Gospel." He is also president and publisher of the largest Messianic Jewish publishing and distributing organization in the world and is the Rabbi of Emmanuel Messianic Jewish Congregation in Clarksville, Maryland.

If today's Messianic students commit to reading the Torah from the perspective of Ancient Israel first—what will be a few of the difficult matters to overcome?

J.K. McKee of Messianic Apologetics introduces this study of Paul's letter of 2 Corinthians. This is Part 2 of 2 of our Introduction to this letter, where we will be discussing issues of how this letter has been approached in contemporary theology, and what it might mean for today's Messianic community. Have your Bible handy, and be prepared to take notes!

Join Gabe and the rest of DMF as we discuss marriage, what it is and what it isn't. For more information on Dothan Messianic Fellowship, visit www.dothanmessianicfellowship.com 

Many non-Jewish Believers called by God into the Messianic movement understandably want everyone to become Messianic. But is this the best approach?

James 2:18