Podcasts about tanakh

This episode is part 1 of 2 addressing a video from Dan McClellan called "Was 1 Enoch considered inspired scripture?"Dan McClellan claims to be a Latter-day Saint, although his views don't reflect those of typical Mormons. He has impressive credentials and he uses them to make Tiktok and YouTube videos that promote a deconstructionist view of Scripture under the guise of "Data > dogma." He also promotes leftist political ideas that are uniformly Marxist and identity politics.This episode looks at McClellan's argument that the canon was not certain in the first century A.D. and that Josephus didn't clarify which books were in the 22 books he regarded as Scripture. He argues that 1 Enoch may have been considered Scripture during this time before that idea faded out later because of how many copies of it were found in the Dead Sea Scrolls at Qumran.We see what the Essenes believed in the Qumran community and why they may have liked 1 Enoch. We also test Josephus' threefold division of the Tanakh to see if 1 Enoch could fit.Sources Cited:Dan McClellan, "Was 1 Enoch considered inspired scripture?"Dan McClellan, YHWH's Divine Images: A Cognitive Approach, (SBL Press, Atlanta, 2022).Ether's Elephant, "Dan McClellan being Woke for 8 Minutes"Dan McClellan, "Does the Social Justice of the Bible Differ from the Social Justice of Today?"Eva Mroczek, "How Many Books are in the Bible? Qualitative Numbers, or Math for Biblical Scholars," (University of California, Davis, July 2016)."The Scroll of the War of the Sons of Light against the Sons of Darkness I-II – The Thirty-Five Years War"Flavius Josephus, Against Apion (Translated by William Whiston)2 Esdras 14 (RSV), Bible Society UK.First Enoch (Christian Classics Ethereal Library)We value your feedback!Have questions for Truthspresso? Contact us!

What is Messianic Judaism, and why do some Jewish believers prefer terms like “Follower of Yeshua” instead of “Christian”? In this episode, we sit down with Rabbi David Wein (Tikvat Israel, Richmond VA) for a full Messianic Judaism 101 conversation.We cover: • The meaning of Messiah / Yeshua / “Body of Messiah” • Torah vs Tanakh vs Talmud (and what those actually mean) • Why language matters when talking to Jewish people about faith • The best and worst ways Christians try to share Jesus with Jews • A thoughtful response to the objection: “The God of the Old Testament is a moral monster” • And yes—Isaiah 53: what it says, what it means, and why it becomes a flashpointThis is a respectful, practical conversation designed to help you understand the Jewish context of the Bible and communicate the gospel with humility, clarity, and wisdom.Follow Men's AllianceInstagram - https://www.instagram.com/mensalliancetribe/Facebook - https://www.facebook.com/mensalliancetribeTiktok - https://www.tiktok.com/@mensalliancetribeWebsite - https://www.mensalliancetribe.com/Explore Battlefield Coaching today and find yourself a Coach with experience overcoming a battle you are currently facing - https://battlefieldcoaching.comOrder the Book - Answer With Truth: The Ambassador's Field Manual for Leading Your Family Spiritually - https://amzn.to/3BmnuKV

In this first class of our 4-part series leading up to Purim, we begin exploring Megillat Esther through the lens of the Gemara (Masechet Megillah)—where Chazal unpack the story with depth, drama, and meaning.Part 1 sets the historical stage, introduces Achashverosh's world, and explains a foundational idea: the Megillah was written under Persian rule, so its messages often come through hints and coded language—inviting us to read carefully and connect the dots.What we coverWhy we start learning Purim in the “30-day red zone”Why we don't say Hallel on Purim (three classic approaches)The exile timeline: Israel → Babylonia → PersiaAchashverosh's extravagant 180-day feast + the 7-day Shushan feastVashti's refusal and the ripple effect of royal decreesThe beauty-pageant system and what it reveals about the kingdomIntroducing Mordechai and Esther—and the hidden hand of Hashem (without His Name appearing)Timestamps00:03 Intro + series overview06:07 Why no Hallel on Purim?09:27 How the Jews arrived in Persia13:50 The 180-day feast and political strategy21:29 Vashti and the royal fallout31:34 The beauty contest + its consequences35:43 Mordechai & Esther; hidden miracles and Tanakh allusions

God once again reveals Jesus' identity as his son and annoints him for mission like he did at his baptism. This one phrase, repeated, confirms Jesus as the fulfillment of the prophecies in the O.T. (Tanakh) and points the disciples to the truth of the new covenant: God once again dwells with us.Message by Henry Gallanger, "Jesus as the Son" as part of our "God With Us" series. Message from February 15, 2026. Centralia Community Church, Centralia, WA. cccog.comWe are reminded that the church is not God's mission, but God's mission has a church, a people through whom He continues to reveal Himself to the world. A Jesus-shaped church is formed as we see Jesus clearly and respond to His call: to follow Him, reflect His light, embody His righteousness, and live as people defined by His presence; God with us.

Episode Overview We are living in a time of global upheaval, moral inversion, and spiritual confusion. Scripture warned us that such days would come—but it also prepared us for them. In Part 1 of our Spiritual Warfare Series, we lay the foundation by answering a critical question:   What is spiritual warfare—from a biblical, Messianic, Torah‑rooted perspective?   This episode introduces the reality of an unseen cosmic conflict between the Kingdom of Light and the Kingdom of Darkness, a war that has been raging since the dawn of creation and one in which every believer is already involved—whether they realize it or not. Contrary to popular Christian culture, spiritual warfare is not emotionalism, not fear‑based obsession, and not optional. It is covenantal, scriptural, and central to our calling as the redeemed of YHWH in these last days.

7 takeaways from this study Incense shows us what prayer really is. The altar of incense in Exodus isn't just ancient ritual. It pictures our prayers rising continually before God, like what we see in Revelation 8. Hannah is a model of real intercession. Her silent, anguished prayer in 1Samuel 1–2 shows what it means to pour out your soul before the LORD, with no pretense and no Plan B. The “horn” is God's power to lift up the lowly. When Hannah's “horn” is lifted, it ties into the larger Bible picture of the horn as strength and victory — from the Psalms to Daniel to the Lamb with seven horns in Revelation. From bronze altar to golden altar is a journey. Sacrifice at the bronze altar leads to transformation, and the golden altar of incense pictures a life that now draws near and sends up a pleasing fragrance of prayer. Yeshua is our eternal High Priest and advocate. Unlike mortal priests, He lives forever and always intercedes for us (Hebrews 7; 1John 2). He doesn't just officiate; He fights for us. John 17 ties incense to truth and unity. Yeshua prays that we'll be set apart by God's truth and that we'll be one, just as the LORD is one. That unity is part of our “incense” to the world. Malachi warns us how not to worship. God rejects cheap, half‑hearted offerings and religious show. Yet Malachi also promises the Sun of Righteousness and an Elijah‑type call to return and be restored. There’s line from the altar of incense in Exodus 30 through Hannah's prayer, Yeshua's high priestly ministry, and Malachi's rebuke of corrupt worship, showing how Scripture presents prayer as something like heavenly incense—fragrant, costly, and “most holy to the LORD” (קֹדֶשׁ קָדָשִׁים qodesh qodashim, “most holy”; Exodus 30:10). In Exodus 30:1–10, the altar of incense stands right in front of the curtain that separates the Holy Place from the Holy of Holies, where the Ark of the Covenant/Testimony rests. The Ark often receives the most attention, and rightly so, because the visible manifestation of God's Presence dwells above it. Yet the golden altar of incense is placed just outside the veil, very near to that Presence. The Mishkan (“Dwelling Places,” i.e., the Tabernacle) and its furniture are not merely ancient religious artifacts. They are earthly replicas of heavenly realities (cf. Hebrews 8:5). The altar is a replica of what happens in heaven; the pattern given to the priests teaches Israel what is already true in the heavenly realm. That pattern still speaks to believers today in Messiah. Hannah's Prayer: Incense of the Heart To understand what the altar of incense signifies, we must listen to חַנָּה Channah (Hannah) in 1Samuel 1–2. Her story offers a narrative picture of incense-like prayer. Hannah's deep longing for a son moved her to pour out her soul before Adonai with unusual intensity and sincerity. In the biblical world, barrenness was viewed as a source of reproach and grief for a woman, and 1 Samuel 1:9–20 emphasizes that this sorrow is what drove Hannah to such fervent, heartfelt prayer.  Channah is “greatly distressed” and “wept bitterly” as she prays at the Tabernacle, at that time pitched in Shiloh. She vows: “O LORD of hosts, if You will indeed look on the affliction of Your maidservant and remember me, and not forget Your maidservant, but will give Your maidservant a son, then I will give him to the LORD all the days of his life…” 1Samuel 1:11, NASB95 Her prayer is silent — only her lips move — so that Eli the priest misreads her anguish, assumes she is drunk (1Samuel 1:12–14). But Hannah explains that she is “a woman oppressed in spirit” who has “poured out [her] soul before the LORD” (1Samuel 1:15). This language of pouring out the soul parallels the outpouring that incense imagery conveys: something deep within rises up toward heaven. Yet, considering Eli's broader story and the moral decline he witnessed around him, it is understandable why he initially assumed the worst. Once he listened and understood the true nature of her prayer, he affirmed her request and blessed her. God remembers Hannah; she conceives and bears שְׁמוּאֵל Shemu'el (Samuel), saying, “because I asked him of the LORD” (1 Samuel 1:20). Her answered prayer leads to a song of praise in 1Samuel 2:1–10. The Horn: Power and Exaltation In Hannah's song, she says: “My heart exults in the LORD;My horn is exalted in the LORD” 1Samuel 2:1, NASB95 The Hebrew term קֶרֶן qeren, “horn,” appears repeatedly in Scripture as a symbol of power, victory, and strength. In the Psalms we read: “The LORD is my rock and my fortress and my deliverer,My God, my rock, in whom I take refuge;My shield and the horn of my salvation, my stronghold.” Psalm 18:2, NASB95 Prophetic books like Daniel 7 use horns in visions to represent kings and kingdoms rising and falling. In Revelation 5:6, the Lamb appears with seven horns, signaling complete and perfect power. 7 and 8: Completion and Overflow The number seven holds special resonance in Hebrew thought. The word שֶׁבַע sheva (“seven”) is related to שָׁבַע shava (“oath”), giving seven the sense of something you can rely on, something complete and confirmed. Thus seven horns on the Lamb picture power brought to its full, reliable, oath-like completion. The symbolism of seven lamps in Revelation 1–2 connects to the מְנוֹרָה menorah in the Tabernacle — the seven‑branched lampstand that symbolizes God's complete insight into, and care for, His people. The number eight, שְׁמוֹנֶה (shemonah), connected to שֶׁמֶן (shemen), “oil” or “fatness.” If seven is fullness and completion, eight suggests overflow—fullness that spills over, like rich oil. In the pattern of Scripture, seven stands for complete cycles (Sabbath, feasts, etc.), while eight can signal new beginnings that flow out of that completed work. In this context, the Lamb with seven horns represents perfect, complete power; the Lamb stands amid the seven lamps as the One who fully sees and fully empowers the congregations. This ties the imagery of horns, lamps, and incense together around the person of Messiah. From Bronze Altar to Golden Altar: A Journey of Transformation The bronze altar in the courtyard of the Tabernacle connects with the golden altar of incense in the Holy Place. Both have horns (קַרְנוֹת qarnot), but they serve different roles. The bronze altar (Exodus 27) receives burnt offerings; animals are consumed by fire there, and their smoke rises. The golden altar of incense (Exodus 30:1–10) stands inside, by the curtain, and receives only incense — no animal sacrifices. This layout illustrates a progression: The worshiper enters the courtyard and encounters the bronze altar. Here, a substitutionary life is poured out in blood; the offering is consumed. Only the blood of certain offerings proceeds further, toward the inner sanctum. The golden altar of incense represents the completion of that process: what has been offered and transformed now rises as a pleasing fragrance, close to God's presence. In Messianic Jewish terms, this progression points to the way a believer, Jew or Gentile, approaches God through Yeshua the Messiah. The life laid down (sacrifice) leads to cleansing and transformation, and from that transformed life arises prayer as incense before the throne. ‘Most Holy to the LORD’ Exodus 30 describes the golden altar as “most holy to the LORD” (קֹדֶשׁ קָדָשִׁים הוּא לַיהוָה qodesh qodashim hu la‑Adonai). This expression is rare and weighty. קָדוֹשׁ kadosh means “holy, set apart”; qodesh qodashim is literally “holiness of holinesses,” usually translated “Most Holy” or “Holy of Holies.” The same language describes the inner sanctuary where the Ark is kept and certain offerings that are entirely set apart for God (e.g., Leviticus 2:3; 6:17). When something is “most holy,” it is not negotiable, not a casual add‑on to life. It belongs to God in a unique way. The altar of incense stood in intimate connection with the Holy Place, positioned directly before the veil and closest to the presence of Adonai. Though smaller in size than other furnishings, its spiritual significance was immense.  The study draws a parallel between this and prayer itself. When prayer rises from a life genuinely devoted to God, it resembles that incense on the most holy altar: entirely set apart, fully given over. ‘Devoted’ Beyond Recall Leviticus 27:28 introduces the concept of חֵרֶם ḥerem: “…anything which a man sets apart to the LORD out of all that he has… shall not be sold or redeemed. Anything devoted to destruction is most holy to the LORD.” Leviticus 27:28, paraphrased from NASB95 The Hebrew root חָרַם ḥaram basically means “to devote,” though in many contexts it takes on the sense “devoted to destruction,” as in the conquest of Jericho. Once something is ḥerem, it is irrevocably given over; you do not get to pull it back or swap it out. Applied to prayer, this becomes a vivid image: true prayer is ḥerem-like—wholly given to God without reservation. Hannah's plea for a child and her vow to dedicate him to the LORD (1Samuel 1:11) exemplify that kind of devotion. The High Priest and the Cloud of Incense Once a year, on Yom Kippur (Leviticus 16), the high priest enters the Most Holy Place. Crucially, he must bring incense from the golden altar in a censer, so that a cloud of incense covers the mercy seat, “that he may not die” (Leviticus 16:13). The study emphasizes that this cloud is not a mere ritual flourish; it is a protective and mediating sign, wrapping the high priest as he draws near. This leads naturally to the role of Yeshua as the eternal High Priest. Hebrews 7 contrasts mortal priests, who die, with Messiah: “…because He continues forever, holds His priesthood permanently.Therefore He is able also to save forever those who draw near to God through Him, since He always lives to make intercession for them.” Hebrews 7:23–25 NASB95 In a Messianic Jewish reading, Yeshua is the heavenly כֹּהֵן גָּדוֹל Cohen Gadol, who not only offers atonement but continues in intercession—like incense continually rising. The Tanakh shows that Israel's priests, descendants of Aaron, were human and varied—some served faithfully, others struggled deeply, and some, like the sons of Eli, acted in ways that dishonored their calling. Their priesthood, though divinely appointed, was limited by mortality and human weakness. Yeshua, on the other hand, is not a priest who “clocks in and out,” but the One who stands between the living and the dead, just as Aaron once did with the censer of incense to stop a plague in Israel (Numbers 16:46–48). John 17: The High Priestly Prayer of Yeshua John 17 is often called the “high priestly prayer.” Here Yeshua lifts His eyes to heaven and prays for: The glorification of the Father and the Son (John 17:1–5) Revelation of the Father's name and word to the disciples (John 17:6–8) Protection from the evil one (John 17:9–16) Sanctification in truth (John 17:17–19) Unity of believers in Him (John 17:20–23) Eternal presence with Him and experience of the Father's love (John 17:24–26) Yeshua says: “Sanctify them in the truth; Your word is truth.” John 17:17, NASB95 The Hebrew concept behind “truth” here parallels אֱמֶת (emet), “truth, reliability.” Sanctification (qiddush) is not vague spirituality; it is being set apart by the Word of God, as revealed in Torah, Prophets, Writings, and fulfilled in Messiah. Yeshua's emphasis on unity (“that they may all be one,” John 17:21) resonates deeply with the שְׁמַע Shema: “Hear, O Israel! The LORD is our God, the LORD is one!” Deuteronomy 6:4 NASB95 Just as יהוה Adonai is one, His people are called to Oneness in Him — Jew and Gentile together in Messiah, reconciled and united (cf. Ephesians 2:14–16). That unity is not theoretical. It is part of the fragrance of genuine incense-like prayer that displays God's reality to the watching world. Prayer and Judgment in Revelation 8 Revelation 8:1–5 presents a striking scene: the prayers of the saints (“holy ones,” קְדֹשִׁים kedoshim), like incense, rise before God, and then the angel takes the censer, fills it with fire from the altar, and throws it to the earth, triggering thunder, lightning, and an earthquake. Those prayers are not only requests for comfort; they include cries of “How long?”—longing for justice, the end of oppression, and the final setting-right of the world. Prayer and judgment intertwine: the persistent prayers of God's people are linked to the release of God's righteous judgments that end evil and suffering. As the narrative unfolds, these prayers are connected to the sounding of the seven trumpets, showing that intercession invites divine intervention against the forces of darkness. The cries of the saints for healing, peace, deliverance, wisdom, and righteousness are heard by God and elicit His response. Other New Covenant passages reinforce this life of continual prayer: “pray without ceasing” (1Thessalonians 5:17), “be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God” (Philippians 4:6 NASB95), and the assurance that “the effective prayer of a righteous man can accomplish much” (James 5:16 NASB95). In this way, Revelation portrays prayer not as passive devotion but as active participation in God's triumph over evil and the restoration of creation. Malachi 1–2: How Not to Offer Incense Malachi speaks to a weary and disillusioned people and to a corrupt priesthood who, amid spiritual decline, begin to question the love and faithfulness of Adonai Malachi 1:11–2:9 uses incense language to rebuke corrupt worship. “For from the rising of the sun even to its setting,My name will be great among the nations,And in every place incense is going to be offered to My name, and a grain offering that is pure…” Malachi 1:11 NASB95 This universal vision is immediately contrasted with the failed priesthood of Malachi's day. Priests bring stolen, lame, and sick animals — offerings that cost them little and misrepresent God's holiness. God calls such behavior “despising” His name (Malachi 1:12–13). In Mal 2:3 the language becomes graphic: God threatens to spread the refuse — literally, the vomit of their festival sacrifices — on their faces. Instead of fragrant incense, their corrupted offerings produce stench. The priests' hypocrisy becomes a stumbling block for the people, leading them astray rather than drawing them near. This is not merely ancient history. It warns any community claiming to serve the God of Israel, including Messianic congregations and the wider body of Messiah. Ritual correctness without integrity of heart can become an abomination, just as Isaiah 1:11–15 says, where God refuses multiplied sacrifices and prayers because they are joined with iniquity. Crisis, Reboot, and Return to Torah Historically, Malachi stands after the Babylonian exile and the rebuilding of the Second Temple. There has been a kind of spiritual letdown: the people expected a glorious restoration, but they remain under foreign empires and spiritual zeal has cooled. The prophet confronts a generation coasting on older revivals. In times of crisis, people often cry out to God and even see short-term renewal, but unless each generation reboots back to God's original instructions — the תּוֹרָה Torah (“instruction”) — the slide returns. This “reboot” analogy works well: when a computer system is corrupted, you shut it down and restart from the manufacturer's instructions. Spiritually, that means returning to what God commanded through Moses at Horeb/Sinai (Malachi 4:4), testing every new word, teaching, or movement against the standard of Scripture (cf. Deuteronomy 13; 18). Elijah, the Day of the LORD, and Multiple Fulfillments Malachi ends not in despair but hope (Malachi 4:1–6). A coming “day” will burn like a furnace, consuming the arrogant and evildoers. Yet for those who fear God's name, “the sun of righteousness will rise with healing in its wings” (Malachi 4:2, NASB 1995). God promises to send אֵלִיָּהוּ Eliyahu (Elijah) before the great and terrible day of the LORD, to turn hearts — fathers to children, children to fathers. In the Apostolic Writings, Yeshua identifies Yochanan the Immerser (John the Baptist) as an Elijah‑figure for His generation (e.g., Matthew 11:14). Yet Revelation's two witnesses, calling down fire from heaven, again echo Elijah's ministry, suggesting multiple fulfillments of the Elijah pattern — each time God confronts widespread corruption and calls His people back to faithfulness. In each case, God's goal is the same: to distinguish between those who merely play at religion and those truly devoted (ḥerem) to Him, and to invite the undecided to step off the fence and follow truth. The Power of Pure, Hidden Prayer An ancient commentary on Malachi 1:11 notes how pure prayer — even when silent and hidden — is more precious than loud, showy words. Purity of heart constitutes prayer more than do all the prayers that are uttered out loud, and silence united to a mind that is sincere is better than a loud voice of someone crying out. My beloved, give me now your heart and your thought, and hear about the power of pure prayer; see how our righteous ancestors excelled in their prayer before God and how it served them as a “pure offering.” For it was through prayer that offerings were accepted, and it was prayer again that averted the flood from Noah. Prayer has healed barrenness, prayer has overthrown armies, prayer has revealed mysteries, prayer has divided the sea, prayer made a passage through the Jordan. It held back the sun, it made the moon stand still, it destroyed the unclean, it caused fire to descend. Prayer closed up the heaven, prayer raised up from the pit, rescued from the fire and saved from the sea. Aphrahat the Persian Sage (A.D. 270–345) It recalls how prayer in Scripture: Averts judgment (Noah and the Flood; intercession in the Prophets) Heals barrenness (Hannah) Overcomes armies Divides seas and rivers Stops the sun and moon Calls down or withholds fire and rain Raises up from the pit and rescues from danger Yeshua Himself warns against prayer done to impress others (Matthew 6:5–6). Public prayer is not wrong, but when its motive is human recognition, the “reward” is already spent. Like Hannah, genuine prayer may be misunderstood outwardly, but God hears the heart poured out. This aligns with the calling of Israel and the nations in Messiah: to become a people whose lives are living sacrifices (cf. Romans 12:1), whose prayers are like incense on the golden altar, and whose worship is qadosh qadashim — most holy to the LORD. The post ‘Most holy to the LORD’: What the altar of incense reveals about prayer (Exodus 30; Malachi 1–2; John 17; Revelation 8) appeared first on Hallel Fellowship.

Send us a textPastor Joshua reads Exodus 10 through Exodus 13:16

Send us a textPastor Joshua Reads Exodus 13:17 through 17:16

The Messiah Confrontation: Why Israel Knohl Says the Pharisees Wouldn't Have Executed YeshuaIn this video, I review Professor Israel Knohl's groundbreaking book The Messiah Confrontation, a work I first discovered through the excellent Kedem YouTube channel. Knohl argues that Yeshua's execution was not the result of Pharisaic hostility—since the Pharisees, the ancestors of Rabbinic Judaism, would not have condemned Him—but rather the outcome of a trial dominated by Sadducees, a sect that no longer exists. Knohl laments that centuries of Christian–Jewish tension have been fueled by blaming “the Jews,” even though the group responsible disappeared long ago.From a Christian perspective, I highlight an important point: if Yeshua is the Messiah, then His innocent death was necessary to fulfill prophecy. Without His death and resurrection, there is no Messiah and nothing for the crowds in Acts 2 to repent of. Antisemitism, which long predates Yeshua's crucifixion, stems from ancient hatred of the children of Abraham—not from the gospel story itself.Knohl devotes most of the book to tracing the development of messianic expectation in the Tanakh, the Qumran texts, and first century Judaism. He explains why many Jews expected a warrior king who would overthrow Rome, and why Yeshua's message challenged those assumptions. While I disagree with Knohl's rejection of Yeshua as the Messiah, his scholarship is honest, rigorous, and fair toward both Jewish and Christian traditions.I recommend this book to anyone who loves deep, academic study of Scripture and the history of God's people. Knohl's treatment of messianic divinity alone is worth the read. My one critique is that he does not address Daniel 9, where the Messiah is linked to the destruction of Judea—something Yeshua explicitly referenced when He foretold the fall of the Temple.If you enjoy serious biblical scholarship, this book is a treasure. I've also linked Knohl's interview on the Kedem channel so you can explore his ideas firsthand. Shalom, and may YHVH bless you and keep you in the Name of Yeshua.https://www.youtube.com/watch?v=Ipr7qJZZLx8https://www.youtube.com/@KEDEMChannelhttps://firstcenturychristianity.net/

7 takeaways from this study The pattern of the Mishkan mirrors Heaven's plan: The tabernacle was more than a historical structure; it reflected God's desire to dwell among His people, calling for wholehearted personal and communal participation. Light and responsibility: The menorah's light, fueled by the people's offerings, symbolizes bringing God's presence and watchful care into the community. Everyone shares responsibility for sustaining spiritual life. The High Priest symbolizes service and humility: The garments of the priesthood represent not only glory and beauty, but also the call for humility—bearing the needs of others before God and serving selflessly. Decision-making rooted in light and completeness: The Urim and Thummim remind us that our choices should be guided by divine truth, justice and a heart of integrity, rather than personal bias or convenience. The Messiah as prophet, priest and king: These three leadership roles in Israel come together in the Messiah, Who both bridges heaven and earth and empowers God's people to walk in spiritual authority and service. Genuine repentance and restored identity: Hosea's message underscores the need for repentance, returning wholeheartedly to God, and finding identity and mercy in Him rather than worldly alliances. Spiritual armor for spiritual battle: Believers are called to put on the full armor of God — not just physical or outward symbols, but to be clothed in truth, righteousness, faith, and salvation, ready to withstand spiritual challenges through Christ. This study that connects the ancient pattern of the מִשְׁכָּן Mishkan (“dwelling place,” i.e., the Tabernacle), the high priesthood, our identity as God's people, and how these truths reach into our lives through יֵשׁוּעַ Yeshua (Jesus) the Messiah. We'll visit Exodus and Hosea, reflect on the words of the Apostolic Scriptures, and see what it means to put on the full armor of God every day. My prayer is that these insights become real and alive for you, just as they have for me. The Mishkan: A blueprint for Heaven on Earth Some picture the Mishkan as just a relic of history — a tent, some gold, some ornate garments, maybe interesting but separated from day-to-day life. But as we dive deeper, we see the Mishkan isn't just about “then” — it's about “now” and about “us”! The Mishkan was set “in the midst of the people” (Exodus 25:8), mirroring the heart of Heaven for God's presence to truly dwell among humanity. It wasn't a pattern left behind but an eternal lesson about how Heaven reaches down to dwell with us on earth. As we read last Shabbat, Romans 12:1 tells us, “Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship” (NASB95). This echoes the call for each of us to bring our תְּרוּמָה terumah (“contribution”), just as every Israelite was to contribute to the construction of the Mishkan (Exodus 25:1-9). The lesson? We all, every single one of us, have a stake in God's dwelling. The Mishkan is about everyone's involvement — a prophetic picture that God's goal has always been to reconcile heaven and earth, Creator and creation, so that every heart can dwell “face to face” with Him, returning us to the intimacy of Eden. Identity and the crisis of our day This longing for nearness to God, for knowing where we come from, where we're headed, isn't just spiritual gobbledygook. It is the deep yearning of humanity. When our society loses the sense of Creator, the narrative turns into, “You come from nowhere! You're going nowhere! You are nothing!” No wonder there is an identity crisis! Our Torah study today holds an antidote to that crisis: the Mishkan proclaims we belong, we have purpose, and we are called into relationship with the God Who created us and wants to dwell within us. Light for the world: The menorah and its meaning One detail that keeps speaking to me is the מְנוֹרָה menorah (“lampstand”) and its light, fueled by oil contributed by the people (Exodus 27:20-21). This is no ordinary light: it's a symbol of spiritual vigilance, of God's eyes attentively watching over His people (see Zechariah 4:2; Revelation 1:12-13). Placed opposite the שֻׁלְחָן לֶחֶם הַפָּנִים shulchan lechem ha-panim (“table of the Presence”), the menorah reminds us that in God's house, light and nourishment stand together, a picture that becomes even clearer as Yeshua stands “in the midst of the lampstands” (Revelation 1:12-13), shining upon His congregations (Revelation 2-3). Our own offerings—our gifts, talents, resources, even our willingness—are part of sustaining God's light in the world. Every contribution to God's work sustains His dwelling and reflects His glory, just as the oil kept the menorah burning bright. Gold, bronze & a place for all There's an amazing visual in the Mishkan's structure: you enter through the courtyard, surrounded by bronze (נְחֹשֶׁת nechoshet), with the altar for sacrifices, symbolizing humanity (אָדָם adam) and blood (דָּם dahm). As you journey inward, you encounter זָהָב טָהוֹר zahav tahor (“pure gold”), transparency, holiness, a prophetic hint at the golden, transparent city described in Revelation 21. This progression — from bronze to gold — mirrors our own spiritual journey: moving from our earthly struggles toward a pure, transparent communion with God, where nothing is hidden any longer (1Corinthians 13:12). Clothed with glory: The garments of the priesthood Next, we come to the clothing of the priesthood (Exodus 28), and this is not just fashion advice from antiquity! Scripture says the priestly garments are for כָּבוֹד kavod (“glory, weight, honor”) and תִּפְאֶרֶת tiferet (“beauty”). Here’s the message: what we wear in service to God matters, but it's not about external show. Aharon didn't make his own clothes; others (Moshe/Moses) were commanded to put them on him (Exodus 28:41), signifying that righteousness and adequacy for service are gifts, not personal achievements. The prophet Zechariah tells of a high priest being “reclothed” after exile with clean garments, a picture of forgiveness, renewal, and a new beginning (Zechariah 3:3-5). The New Covenant (בְּרִית חֲדָשָׁה Brit Chadashah) reaffirms this — Heaven changes our garments, washing away sin, clothing us in righteousness (Isaiah 61:10). “Priestify” — the Hebrew verb here (לְכַהֵן l'chahein) — reminds us that being a כֹּהֵן kohein (“priest”) is about service, not just about status. The true priest (and all Israel is called a “royal priesthood,” 1Peter 2:9) carries the people on his shoulders, bears their burdens on his heart, and is called to humility, not pride. “Get over yourself,” the Torah almost seems to say — your spiritual calling is always for the good of the community. Urim, Thummim & the ethics of divine judgment Within the high priest's breastplate were the mysterious אוּרִים Urim (“lights”) and תֻּמִּים Thummim (“completenesses”), tools for discerning God's will (Exodus 28:30). While the Torah provides exacting detail for every breastplate gem and chain, it says nothing of how to make the Urim and Thummim. Their origin is, in a sense, heavenly, not human. The roots of those objects, אור or (“light”) and תָּמִים tamim (“spotless,” “complete”), invite us to make decisions bathed in light and whole integrity — without bias (“You shall not show partiality nor take a bribe,” Deuteronomy 16:19). They urge us not to place our “grimy thumb on the scale” but to judge as heaven does: justly, humbly, and in fellowship with the Spirit of God. Israel’s top three offices: Prophet, priest & king The narrative reminds us that Israel's leadership had three main offices: prophet (נָבִיא navi), priest (כֹּהֵן kohein) and king (מֶלֶךְ melech). These roles weren't just for ancient figures — they echo in Messiah Himself: communicates the Word of God, mediates and intercedes, and establishes shalom/peace. Throughout the TaNaKh, we see individuals—Moshe, David, and most perfectly Yeshua — serving in multiple roles. Moses, though never high priest, performed priestly acts (offering the first red heifer, Numbers 19). Messiah is “King of kings and Lord of lords” (Revelation 19:16), prophet and fulfillment of all the promises, and He is our great high priest “who has passed through the heavens, Yeshua the Son of God” (Hebrews 4:14 NASB95). Holiness that transforms everything The overarching message of the Mishkan and Mashiakh as Immanuel (God with us) is preparation of the world for “that day” when קֹדֶשׁ לַיהוָה qodesh l'Adonai (“Holy to the LORD”) isn't just inscribed on the high priest's crown but on every pot, cooking utensil, and even the trappings of horses (Zechariah 14:20-21). The transformation promised in Ezekiel 40-48 is of a temple and a Jerusalem where everything — common or holy — has been remade by God's presence. This is the New Covenant hope: “I will give you a new heart and put a new spirit within you” (Ezekiel 36:26 NASB95). Hosea: Call to repentance and the tenderness of God's heart Turning to the Book of הוֹשֵׁעַ Hosea, we hear the desperate call of God to a wayward people, likened to an unfaithful spouse. Repeated alliances with Assyria and Egypt (“Assyria will not save us, we will not ride on horses…”, Hosea 14:3 NASB95) speak to our tendency to turn everywhere but to heaven for security. Yet, even here, God's חֶסֶד chesed (“steadfast, loyal love”) shines through: “I will heal their apostasy, I will love them freely, for My anger has turned away from them … For in You the orphan finds mercy” (Hosea 14:3-4 NASB95). Hosea's message is that true repentance (שׁוּבָה shuvah, “to return”) brings restoration and identity. It's a wake-up call for us: Don't sell your heritage for the “trinkets” of passing prosperity. Stay rooted. God alone makes us a holy nation. Hebrews: Trusting the High Priest to enter God's rest The Book of Hebrews gives this Mishkan theme even deeper Messianic meaning. The “rest” God offers is entered not through our efforts, but by trusting the Messiah's priesthood — He who has been tempted as we are, yet without sin, who ever lives to draw us near to the “throne of grace” (Hebrews 4:14-16 NASB95: “Therefore let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need”). The Sabbath “rest” is both a present spiritual reality and a foretaste of the world to come (Hebrews 4:9). The lesson? Entering God's promises requires trust (אֱמוּנָה emunah, “faith”). Just as Israel had to trust God to enter the land, so must we trust the Messiah to enter spiritual rest and ultimate redemption. The armor of God: Dressing for spiritual victory One of Paul's most practical teaching points is about putting on the πανοπλία panoplia (“full armor”) of God (Ephesians 6:10-17): “Put on the full armor of God, so that you will be able to stand firm against the schemes of the devil” (Ephesians 6:11 NASB95). This armor, as Paul describes it, includes the belt of truth, breastplate of righteousness, shoes of gospel peace, shield of faith, helmet of salvation, and the sword of the Spirit (Ephesians 6:14-17). When Paul speaks of these elements, he's citing Hebrew Scripture: the חֲגוֹר אֱמוּנָה chagor emunah (“belt of faithfulness,” Isaiah 11:5), שִׁרְיוֹן צֶדֶק shiryon tzedek (“breastplate of righteousness,” Isaiah 59:17), and כוֹבַע יֵשׁוּעָה kova yeshuah (“helmet of salvation,” Isaiah 59:17). The spiritual lesson is vital: Our battle isn't “against flesh and blood, but against … the spiritual forces of wickedness in the heavenly places” (Ephesians 6:12). Like the high priest, we “suit up” every day — but our armor is not self-produced. It's heaven's gift, to protect not only our outward actions but our thoughts, emotions, and identity. Transparency, integrity, unity Finally, Paul reminds us of the importance of transparency and wholeness — echoed by the apostle Ya’akov as becoming “mature and complete, lacking in nothing” (James 1:4). Just as zahav tahor pure gold in the Heavenly Mishkan was “transparent” (Revelation 21:21), our lives are to become more and more open to God, clothed with what heaven provides, not false coverings of self-righteousness. Unity is vital: “A cord of three strands is not quickly torn apart” (Ecclesiastes 4:12), and “let us bear one another's burdens” (Galatians 6:2). Putting on new garments In closing, let's not approach God's presence in a “costume” of our own making. Like the guest at the wedding feast, we are invited to put on the garments provided by the King (Matthew 22:11-13). Heaven offers us righteousness, mercy and a new start. Will we put it on? May we be a people clothed for the kingdom — reflecting the light, justice, humility and steadfast love shown to us in Messiah Yeshua, our Prophet, Priest and King. May every “garment” we wear — truth, faithfulness, righteousness — be a testimony to the One who called us out of darkness into His marvelous light (1Peter 2:9). If you'd like to explore these truths further or ask questions, connect with our fellowship. Shalom and blessings as you press into the fullness of God's calling for your life! The post Embracing Heaven’s gift of new garments: New Covenant and a fresh start (Exodus 28; Hosea 14; Hebrews 4) appeared first on Hallel Fellowship.

Is Tzaraat (sometimes translated incorrectly as leprosy) a medical ailment or a spiritual one?The Tanakh speaks of several instances of people afflicted by Tzaraat. What causes this condition?

Come and see… prophecy being fulfilled in the Christ (Messiah). Come and see… the Lamb of God who takes away the sin of the world. Come and see… the long awaited promise within the O.T. (Tanakh) has come: God with us.Message by Devin Burton, "The Lamb of God" as part of our "God With Us" series. Message from January 18, 2026. Centralia Community Church, Centralia, WA. cccog.comWe are reminded that the church is not God's mission, but God's mission has a church, a people through whom He continues to reveal Himself to the world. A Jesus-shaped church is formed as we see Jesus clearly and respond to His call: to follow Him, reflect His light, embody His righteousness, and live as people defined by His presence; God with us.

7 takeaways from this study The symbolism of the altar: The bronze altar, especially its four horns and the placement of blood during sacrifices, serves as a powerful symbol of atonement, public accountability, and the importance of sin offerings in both Jewish and Christian traditions. Public atonement and personal responsibility: The visible act of placing blood on the altar's corners makes sin and its remedy a communal experience, reinforcing the concept that repentance and responsibility are not meant to be hidden. Diversity of biblical perspectives: Both Jewish and Christian interpretations provide meaningful insights: Christianity often associates the altar with Christ's sacrifice, while Judaism emphasizes public acknowledgment and the transformative power of shame to motivate change. Mercy is central: The consistent biblical message is that mercy — expressed as saving lives and offering forgiveness — is at the core of God's relationship with humanity, and that atonement rituals were designed to restore rather than destroy. Partnership, not automation: God's ideal relationship with people is as partners, not robots; debate, questioning, and human initiative (when oriented toward saving or improving lives) are welcomed and exemplified by figures like Moses, Abraham, and the prophets. Spiritual offerings for today: Although the physical altar is not available at this moment, spiritual offerings like gratitude, praise, doing good, and sharing remain essential gifts to God and central to Christian living, as emphasized in Hebrews, Romans, and 1Peter. Practical application: The lessons about sacrifice, obedience, and responsibility are not confined to ritual; they apply to everyday life — encouraging humility, community accountability, and the pursuit of good works in partnership with God. This is a journey through Exodus 26–27 explores the deep wisdom about the altar, the sacrifices and what they actually mean for believers in Yeshua (Jesus) as the Messiah (Christ). Let's unpack the layers of picture language, symbolism and spiritual reality placed by God in the center of Israel's worship. The Tabernacle and Its Altar: Design, Meaning and Symbolism Much of Exodus, especially from chapters 25 onward, is given over to describing the מִשְׁכָּן Mishkan (“dwelling place,” the Tabernacle) and its furnishings. The colors — red, purple, blue, and white linen — cover everything (Exodus 26:1), creating a tapestry that's both beautiful and meaningful. But the focus of our session was the outer altar, the מִזְבֵּחַ mizbe'ach (“altar”) — also called the bronze or copper altar, placed outside the sanctuary itself. This altar (מִזְבֵּחַ נְחֹשֶׁת mizbe'ach nechoshet) is distinctly described in Exodus 27:1–8. It was square, covered in bronze, and had a wire mesh about halfway up. The altar had rings for carrying poles and—most notably—prominent “horns” (קַרְנוֹת qarnot) at its four corners. In the Torah, God's instructions for the altar are detailed; but it's not just about construction, it's about purpose. As the Torah says: “You shall make the altar of acacia wood, five cubits long and five cubits wide; the altar shall be square, and its height shall be three cubits.” Exodus 27:1 NASB95 Why is the altar so central, and what are the horns about? While these horns might appear decorative or nonfunctional, Scripture specifically instructs the priests to place blood on them. If the nation of Israel or the priests committed certain serious sins, some of the blood of the sin offering was also placed on the four horns of the incense altar. Each detail foreshadows something essential about how sin, atonement, and relationship with God works. Sin Offerings: The Purpose of Blood on the Altar The Torah is clear: when it comes to sin offerings, life is in the blood, and atonement is made by blood (Leviticus 17:11). No sin offering (חַטָּאת khatat) was acceptable unless its blood was applied at this altar. Daniel, our teacher, stressed how offering blood at the four corners of the altar was uniquely related to sin — especially unintentional sin (Numbers 15:27–28). It's also important to recognize that there were two key altars in the Tabernacle — the bronze altar (מִזְבֵּחַ הַחוּצוֹן mizbe'ach hachitzon, “outer altar”) for animals and grain, and the inner golden altar (מִזְבֵּחַ הַזָּהָב mizbe'ach hazahav, “altar of incense”) in the קֹדֶשׁ הַקֳּדָשִׁים Qodesh haQadashim (Holy of Holies). With most offerings, blood was poured out at the base of the altar. But with the sin offering, the priest took the blood and touched it upon each of the four horns. Why? It wasn’t for utility — it was symbolic. “So the priest shall make atonement for him concerning his sin, and it will be forgiven him.” Leviticus 4:35b NASB95 Symbolism of the Four Horns: Shame and Transformation The horns (קַרְנוֹת qarnot) weren’t just decorative. No one needs horns on a barbecue! In ancient Israel, the blood applied to the horns of the altar made the sin visible—to the priest, the worshiper, and the community. Jewish tradition sees this as purposeful. Public application of blood signifies the seriousness of sin and its remedy, even serving as a potential deterrent — shame (בּוּשָׁה boshet)—as an agent for repentance and change. In Judaism, the act of putting the blood on the four corners, it's an embarrassing flag. Hey, this person sinned, did something wrong. It’s motivation. We often shy away from shame, but Torah sometimes brings things into the open so we learn as a community and encourage תשובה teshuvah (“repentance/return”). The Messianic Perspective: Atonement and Fulfillment in Yeshua From a Messianic Jewish stance, everything in the Tabernacle, especially the sacrifices, points us to the deeper work of Yeshua (Jesus). There's a common Christian interpretation which sees the four corners as pointing to Messiah — some even connect the “horns” to the crown of thorns (see Matthew 27:29), but strictly speaking, Yeshua is described not as the altar, but as both the כֹּהֵן גָּדוֹל kohen gadol (“high priest”), and the ultimate קָרְבָּן korban (“offering”) (see Hebrews 8:1–6, 9:11–14). For the bodies of those animals whose blood is brought into the holy place by the high priest as an offering for sin, are burned outside the camp. Therefore Jesus also, that He might sanctify the people through His own blood, suffered outside the gate. Hebrews 13:11–12 NASB95 Yeshua fulfills both the priestly and sacrificial roles — His offering was “visible,” public, and covered the consequence of sin. Ariel: The Lion of God and Consuming Fire The altar's bottom half is called in Hebrew אֲרִיאֵל Ariel (“Lion of God”), a name that appears in Ezekiel 43:15–16 and Isaiah 29:1–2. The Hebrew word “Ariel” does not literally mean “Light of God,” but it is best understood as “altar hearth” or “fireplace of God,” meaning the place where God's fire consumes the sacrifice. In the context of the altar, Ariel refers to the hearth of the altar where the fire burns, which aligns directly with the concept of God's consuming and sanctifying presence. This isn't merely a technicality — it's a symbol of God as a אֵשׁ אֹכְלָה esh okhlah (consuming fire, Deuteronomy 4:24), purifying sin and transforming lives. This usage is made explicit in Ezekiel 43:13–16, where Ariel is used as a technical term for the altar hearth. Ezekiel writes that the altar hearth, the Ariel, is four cubits high and that from it extend the four horns. Ezekiel's altar measurements are much larger than the measurements in Exodus 27 and also much larger than the dimensions of the altar in Solomon's Temple.   Ezekiel describes this altar as: “And the altar hearth shall be four cubits; and from the altar hearth shall extend upwards four horns.” Ezekiel 43:15 NASB95 Here, Ariel clearly names the place of burning where sacrifices are consumed. This is the functional heart of the bronze altar—the place where divine fire meets the offering. The idea is not “light” in a poetic sense, but God's consuming fire, which in Scripture represents His holiness, presence, and judgment. Jerusalem as Ariel: The Altar Hearth of Judgment Isaiah uses the term Ariel symbolically for Jerusalem in Isaiah 29. He calls Jerusalem “Ariel,” meaning the altar hearth of God—the place where judgment and sacrifice occur. God warns that Jerusalem will become like an altar hearth, a place of burning, judgment, and purification. Isaiah, speaking for God's judgment and cleansing, uses Ariel as a code for Jerusalem — “woe to Ariel, Ariel, the city where David once camped!… Yet I will bring distress to Ariel, and she will be a city of lamenting and mourning…” (Isaiah 29:1–2 NASB95). In other words, God is saying He will consume Jerusalem in judgment just as the sin offerings are consumed on the altar. This reinforces that Ariel is a sacrificial and consuming-fire concept, not merely a name. Although Ariel does not linguistically mean “Light of God,” it does represent the place of God's fire, the visible manifestation of His holiness, and His consuming presence.  Scripture reminds us, “The LORD your God is a consuming fire.” Thus, the altar hearth is the earthly meeting point of sacrifice and divine fire and functions as the visible fire of God within Israel's worship system. Many Altars, One Purpose A key insight from our study is that there were many altars in the Tanakh — built by Abraham, Isaac, Jacob, Noah, David, and Elijah. Each had a unique function, but only this one — the altar in the Tabernacle and later the Temple — was for sin offerings (קָרְבַּן חַטָּאת korban chatat). The bronze altar is no longer in service, but our High Priest is always on duty. The bronze, being an excellent conductor of heat, helped ensure that the sacrifices were fully consumed, and the blood placed upon it would be quickly burned away. Other altars, made of unhewn stone (Deuteronomy 27:5–6), were for praise, thanksgiving, or celebration — not for covering sin. This distinction emphasizes that there's only one appointed way for forgiveness — a foreshadowing of Messiah's unique and once-for-all offering (Hebrews 10:10–14). God was not offended by these other altars, as we see when Elijah confronted the prophets of Baal on Mount Carmel and God sent fire from heaven to consume Elijah's offering, demonstrating His acceptance of Elijah and confirming his mission. True Worship: From Sacrifice to Service If, in the days of the Temple, worship was focused on bringing the right korban in the right way, how does that apply without a Temple today? Here the Apostolic Writings give essential instruction: “Through Him then, let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name. And do not neglect doing good and sharing, for with such sacrifices God is pleased.” (Hebrews 13:15–16 NASB95) “Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship.” (Romans 12:1 NASB95) “You also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ.” (1Peter 2:5 NASB95) From Hebrews, we see that our gifts include praise, thanksgiving, doing good, walking in obedience, sharing what we have, and living under proper spiritual authority. The Apostle Paul tells us that our offering includes our service, our refusal to conform to the world, and the continual transformation of our thinking. We cannot merely speak in religious language; we must also think and act in a way that reflects genuine obedience. The Apostle Peter reminds us that we are a chosen race, a royal priesthood, a holy nation, and a people for God's own possession, called to proclaim His excellencies through holy conduct, good deeds, submission to rightful authority, and lives that honor God before the world. In other words, every act of praise (תְּהִלָּה tehillah), gratitude (תּוֹדָה todah), doing good (מִצְוָה mitzvah), and sharing (κοινωνία koinonia) —these are our daily offerings. In Messianic faith, this is not just a New Testament idea; it is the living out of Torah's call to faithfulness, made possible through Yeshua our High Priest (כֹּהֵן kohen) and Mediator (μεσίτης mesites). Honesty, Shame, and Communal Growth The Torah's way of dealing with sin was public enough to encourage honesty, humility, and change. No one is exempt. Whether it was the blood on the altar's horns or a confession brought before the assembly, God's method is not for shaming's sake alone, but to motivate return (teshuvah). Messianic Jewish faith maintains this — a community accountable to one another, honoring both the call to purity and the power of forgiveness (1John 1:9). God's Partnership with Humanity: Debate, Obedience, and Mercy A fascinating theme in our discussion was the Jewish tradition of arguing, or dialoguing, with God (Genesis 18:23–33; Exodus 32:11–14). Prophets like Moses and Abraham engage God not as robots, but as responsible partners. In fact, the Hebrew root פ-ל-ל palal (“to intercede/pray”) suggests mediation or even negotiation. Our walk with God, according to the Torah and Messianic vision, involves both obedience (שְׁמַע shema') and initiative—especially when the goal is to bring more people to God. Mercy (רַחֲמִים rachamim) and transformation take precedence, just as Yeshua's ministry prioritized healing, forgiveness, and reconciliation (Matthew 9:13, quoting Hosea 6:6). Lesson: You Are a Living Altar So, what does all this mean for us today? The altar teaches: There is a high, public value in accountability, confession, and making wrongs right. God is not shaming us, but inviting us into teshuvah. Our sacrifices now include praise, service, and sharing — fulfilled in Messiah. Partnership with God welcomes honest struggle; our questioning, when it leads to more salvation or reconciliation, is blessed (Romans 9:1–3). Mercy is a priority: “For I delight in mercy rather than sacrifice, and in the knowledge of God rather than burnt offerings.” (Hosea 6:6 NASB95) God's Fire: Not Only Judgment, but Refinement When we offer praise, thanksgiving, obedience, good works, generosity, faithful submission, our bodies in service, freedom from conformity to the world, and transformed minds, God receives these offerings and blesses us for them. He burns away our sins, transgressions, and iniquities. God's holy fire is not merely punitive; it is also refining. It purifies us, shapes us, and moves us toward greater holiness, just as the fire on the altar consumed the sacrifice and made it acceptable before Him. The altar hearth, the Ariel, reminds us that God is not distant from His people. He is not a silent observer of our worship, nor a passive recipient of our words. He is a consuming fire—holy, purifying, and present. In the days of the tabernacle, that fire fell upon sacrifices of flesh and blood. Today, it falls upon lives that are willingly laid before Him. We no longer bring animals or grain, but we do bring something far more personal: ourselves. Our time, our obedience, our gratitude, our conduct, our resources, our very bodies and minds—all of these are now placed on the altar before our faithful High Priest. And just as surely as God once received the offerings placed upon the bronze altar, He still receives what is offered to Him in sincerity and faith. God's fire has not changed. It still burns, not to destroy those who belong to Him, but to cleanse, refine, and make holy. It consumes what is sinful, weak, and impure, and it strengthens what is true and pleasing in His sight. When we yield ourselves to Him, we are not diminished—we are transformed. Let's offer up ourselves — our praise, our acts of love, our repentance, our willingness to partner with God — as a קָרְבַּן חָי korban chai (“living sacrifice”), through Yeshua our Messiah. So let us come willingly to the altar, not in fear, but in trust. Let us offer lives of praise, obedience, generosity, and holiness. And let us remember that the same God who receives the offering is the God who sends the fire—and His fire is for our good, our purification, and our perfection in Him. May we remember: the fire of God, the Ariel, is not only a consuming fire but a refining one, transforming us into vessels of honor, mercy, and love — serving Him and each other, now and always. The post Understanding the Tabernacle’s bronze altar: Sacrifice and spiritual transformation (Exodus 26–27) appeared first on Hallel Fellowship.

Vaera | The Makkot Curriculum, by Rav Yitzchak Etshalom A paideia for Pharaoh. How many Makkot were there? We inevitably approach our study of Parashat Va'era with an assumption of 10 Makkot (plagues) with which Hashem smote and 'judged" the Egyptians. However, that number does not appear in the Torah's record of the events and other presentations of the Exodus story in Tanakh highlight only some of these plagues, ending up with a smaller number - and the Midrash famously expands this number by a factor of up to 50, seeing 5 sub-plagues within each one. We look back at the structure of the plagues, following Hashem's directives to Moshe regarding warning - or not warning - Pharaoh before each one and discern a clear pattern which opens up an additional perspective on the purpose of these plagues and their role as didactic, beyond the punitive. Source sheet >>

Psalm 22: A Messianic Prophecy of Suffering and Glory Psalm 22 stands as one of the most striking messianic prophecies in the Tanakh, revealing Yeshua's suffering and ultimate triumph centuries before His crucifixion. Written by David around 1000 BC, this psalm describes details of crucifixion before Romans even perfected this method of execution. The prophecy opens with the haunting cry, "My Elohim, My Elohim, why have You forsaken Me?" Words Yeshua would speak from the cross as He bore the weight of sin. The psalm continues with remarkable specificity: pierced hands and feet, bones out of joint, extreme thirst, soldiers dividing garments and casting lots for His clothing. Each detail finds its fulfillment at Golgotha. Yet Psalm 22 doesn't end in death. The latter verses burst with victory, declaring that all nations will turn to Yahweh, that the kingdom belongs to Him, and concluding with "He has done it!" This mirrors Yeshua's final words: "It is finished!" This is exactly what Yeshua revealed in Luke 24:27 when He opened the Scriptures to His disciples, showing how the Torah, Prophets, and Psalms all testify of Him. Psalm 22 invites us to see that Yahweh's redemptive plan, woven throughout Scripture, centers on Mashiach's finished work. Check it out If you are anywhere near the Tampa Bay/Brandon area we hope you can join us in person at 1:30pm est. If you can't join in person, we plan to go live about 2:45pm. Watch on Youtube:   https://youtube.com/live/1AuH5PadW7c - be sure to subscribe to our youtube channel for updates and new teachings: www.Youtube.com/theruachlife     and on our Facebook page: www.facebook.com/ruachministries    If these have been a blessing to you please consider donating to help us continue to put these teachings out. You can donate at https://www.ruachonline.com/donate      If you like this video and would like to know more about Ruach Ministries International you can check us out on many venues: website: www.RuachOnline.com  Facebook: www.facebook.com/RuachMinistries  Twitter: @RuachTweets Vimeo: www.vimeo.com/Ruach  YouTube: www.youtube.com/c/theruachlife  Instagram: www.instagram.com/ruachminintl  Podcast Hub, Main site: https://stone2flesh.podbean.com/  iHeart  https://ihr.fm/3VmLpyt  Apple Podcasts https://apple.co/3PXP8Bp   Amazon Music https://amzn.to/3jnsqX2  Spotify https://spoti.fi/3C71u4i  Google Podcasts https://bit.ly/3jrcTp7 & Patreon https://www.patreon.com/Ruach    

The conversation delves into the present state of the world, the role of the Gentile in God's plan, the power of the gospel, and the fulfillment of promises. It also explores the nature of faith, the obedience of faith, and the roots of the gospel in the Tanakh. The chapters cover a wide range of topics, including global events, leadership, religious beliefs, and the role of the Jew and the Greek in the context of the gospel. The conversation delves into the priority of sharing the gospel with the Jewish people, emphasizing God's covenantal faithfulness to Israel and the transformative power of the gospel. It also explores the consequences of unbelief and rebellion, as well as the future and the concept of the rapture.TakeawaysThe power of the gospelThe role of the Gentile in the plan of God Priority of sharing the gospel with the Jewish peopleThe power of the gospel to transform individuals and communitiesChapters00:00 The State of the World and the Present Unrighteousness05:20 Protests and Virtue Signaling11:33 The Theology of Salvation and the Role of the Gentile17:47 Obedience of Faith and Covenantal Obedience25:32 The Gospel to Everyone32:24 The Jew First and the Greek38:30 Priority of Sharing the Gospel with the Jewish People48:24 Unbelief and Its Consequences01:01:08 The Future and the Rapture

Most people find the Old Testament confusing, dusty, or even intimidating. But what if it's actually the essential foundation for everything you believe about Jesus Christ? Today, we unlock the "Library of Books" that makes up the first half of our scripture and discover why it is the indispensable foundation of the covenant. Summary: In this introductory lesson, we lay the groundwork for a year-long journey through the Old Testament. We move beyond seeing it as a singular book and begin to view it as a diverse library of 39 books. Key themes include: The Foundation of the Covenant: Understanding why the Old Testament is the root from which the New Testament, Book of Mormon, and Doctrine and Covenants grow. Structure and Organization: A breakdown of the Hebrew Bible (the Tanakh) and its three parts: the Torah (Law), Nevi'im (Prophets), and Ketuvim (Writings). The Power of Translation: Exploring how the Bible moved from Hebrew to Greek to English, and why the Joseph Smith Translation is vital for our study. Finding Christ in the Old Testament: Moving past the "dead letter" to see the "living spirit" of the Messiah on every page. Call-to-Action: Which book of the Old Testament has always felt the most "sealed" to you? Let us know in the comments, and let's commit to opening it together this year! 

Ecclesiastes has long been viewed as the great existential work of the Hebrew Bible, containing the famous cry "Vanity of vanities, all is vanity." As part of a search for enduring meaning, it questions the nature of work, mortality, happiness, justice, goodness, and life itself. Abounding with careful observations, disappointments, and insights, Ecclesiastes is one of the richest and most complex books in all of Tanakh.  Join us as we speak with Erica Brown, whose commentary offers a fresh and hopeful look at this ancient book, as she synthesizes rabbinic commentary with modern scholarship, fine art, and poetry.  Dr. Erica Brown is the Vice Provost for Values and Leadership at Yeshiva University and the founding director of its Rabbi Lord Jonathan Sacks–Herenstein Center for Values and Leadership. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus(Peeters, 2012), Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus(IVP Academic, 2015), and Exodus Old and New: A Biblical Theology of Redemption (IVP Academic, 2020). He can be reached at mmorales@gpts.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Ecclesiastes has long been viewed as the great existential work of the Hebrew Bible, containing the famous cry "Vanity of vanities, all is vanity." As part of a search for enduring meaning, it questions the nature of work, mortality, happiness, justice, goodness, and life itself. Abounding with careful observations, disappointments, and insights, Ecclesiastes is one of the richest and most complex books in all of Tanakh.  Join us as we speak with Erica Brown, whose commentary offers a fresh and hopeful look at this ancient book, as she synthesizes rabbinic commentary with modern scholarship, fine art, and poetry.  Dr. Erica Brown is the Vice Provost for Values and Leadership at Yeshiva University and the founding director of its Rabbi Lord Jonathan Sacks–Herenstein Center for Values and Leadership. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus(Peeters, 2012), Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus(IVP Academic, 2015), and Exodus Old and New: A Biblical Theology of Redemption (IVP Academic, 2020). He can be reached at mmorales@gpts.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Ecclesiastes has long been viewed as the great existential work of the Hebrew Bible, containing the famous cry "Vanity of vanities, all is vanity." As part of a search for enduring meaning, it questions the nature of work, mortality, happiness, justice, goodness, and life itself. Abounding with careful observations, disappointments, and insights, Ecclesiastes is one of the richest and most complex books in all of Tanakh.  Join us as we speak with Erica Brown, whose commentary offers a fresh and hopeful look at this ancient book, as she synthesizes rabbinic commentary with modern scholarship, fine art, and poetry.  Dr. Erica Brown is the Vice Provost for Values and Leadership at Yeshiva University and the founding director of its Rabbi Lord Jonathan Sacks–Herenstein Center for Values and Leadership. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus(Peeters, 2012), Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus(IVP Academic, 2015), and Exodus Old and New: A Biblical Theology of Redemption (IVP Academic, 2020). He can be reached at mmorales@gpts.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biblical-studies

The Koren Tanakh of the Land of Israel breathes new life into the biblical narrative by incorporating the latest discoveries from archaeology, Near Eastern studies, Egyptology and more to connect the ancient world with modern scholarship, offering readers a deeper and more informed understanding of the Bible. Tune in as we speak with Editor in Chief, David Arnovitz about the latest volume of The Koren Tanakh of the Land of Israel—Deuteronomy! David Arnovitz is Editor in Chief of The Koren Tanakh of the Land of Israel. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

The Koren Tanakh of the Land of Israel breathes new life into the biblical narrative by incorporating the latest discoveries from archaeology, Near Eastern studies, Egyptology and more to connect the ancient world with modern scholarship, offering readers a deeper and more informed understanding of the Bible. Tune in as we speak with Editor in Chief, David Arnovitz about the latest volume of The Koren Tanakh of the Land of Israel—Deuteronomy! David Arnovitz is Editor in Chief of The Koren Tanakh of the Land of Israel. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

The Koren Tanakh of the Land of Israel breathes new life into the biblical narrative by incorporating the latest discoveries from archaeology, Near Eastern studies, Egyptology and more to connect the ancient world with modern scholarship, offering readers a deeper and more informed understanding of the Bible. Tune in as we speak with Editor in Chief, David Arnovitz about the latest volume of The Koren Tanakh of the Land of Israel—Deuteronomy! David Arnovitz is Editor in Chief of The Koren Tanakh of the Land of Israel. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biblical-studies

Rabbi Saadia Gaon's sefer Emunot V'Deot (Book of Beliefs and Opinions) innovated the genre of Jewish philosophy. Long before Rabbi Yehuda HaLevi and the Rambam, R. Saadia paved the road for viewing Jewish principles through a lens of classic Greek philosophy, the science of his time, and is justifiably where Jewish philosophy begins. Join ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Rabbi Daniel Korobkin⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ as he explores this important, monumental work, tracing the differences in approach between R. Saadia and those who came after him.For the original course page please visit ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://webyeshiva.org/course/emunot-vdeot-the-first-book-of-jewish-philosophy/

In this episode of Hebrew Voices #230 - A Deeply Human Jewish God, Nehemia talks with Dr. Avi Kadish, a Medieval Jewish Philosophy expert and a Modern Day Masorete, discussing his work on producing an extremely accurate Tanakh text, the … Continue reading → The post Hebrew Voices #230 – A Deeply Human Jewish God appeared first on Nehemia's Wall.

In this episode, we sit down with Rabbanit Yael Leibowitz to explore the bold ideas at the heart of her work on Ezra–Nehemiah. She explains why she frames the book through the striking theme of a 'Retrograde Revolution,' and how this lens reveals a story of renewal that moves forward specifically by returning to the foundations of Jewish identity. Rabbanit Leibowitz then walks us through her distinctive approach to studying Ezra–Nehemiah—not primarily as political history, but as a deeply literary and theological text—and how this perspective reflects her broader understanding of what Tanakh is and how it relates to history. We also address a surprising reality: despite being part of the biblical canon, Ezra–Nehemiah remains one of the least-studied books among regular Torah learners. Rabbanit Leibowitz explains why these chapters are essential for today's Jewish reader and what timeless lessons they offer for community, belonging, and spiritual restoration. Finally, we discuss her powerful chapter, “What Is a Jew,” which examines the complexities of Jewish identity as they emerge in the book of Ezra and how those ancient questions continue to resonate in the modern world.---*This episode is dedicated to the refua shelema of Sarah Miriam bat Tamar, Binyamin ben Zilpa, and our dear friend Yaakov ben Haya Sarah Malakh---• Bio: Yael Lei­bowitz is an Israeli edu­ca­tor. She holds a Master's degree in Juda­ic Stud­ies from Colum­bia Uni­ver­si­ty, taught at the Upper School of Ramaz, and is a for­mer fac­ul­ty mem­ber of Yeshi­va University's Stern Col­lege for Women where she taught advanced Bible cours­es. She cur­rent­ly teach­es at Matan Women's Insti­tute for Torah Learn­ing and Midreshet Lin­den­baum Col­lege for Women.---• Get her book here: https://www.amazon.com/Ezra-Nehemiah-Retrograde-Revolution-Yael-Leibowitz/dp/1592647073---• Welcome to JUDAISM DEMYSTIFIED: A PODCAST FOR THE PERPLEXED | Co-hosted by Benjy & Benzi | Thank you to...Super Patron: Jordan Karmily, Platinum Patron: Craig Gordon, Rod Ilian, Gold Patrons: Dovidchai Abramchayev, Lazer Cohen, Travis Krueger, Vasili Volkoff, Vasya, Silver Patrons: Ellen Fleischer, Daniel M., Rabbi Pinny Rosenthal, Fred & Antonio, Jeffrey Wasserman, and Jacob Winston! Please SUBSCRIBE to this YouTube Channel and hit the BELL so you can get alerted whenever new clips get posted, thank you for your support!

(0:00) Intro & Welcome to the Masjid(02:00) Why This Masjid Feels Different (Community Model)(04:30) Childhood, 90s Pakistan & First Traumas(07:30) Father's Exile, Poetry & Political System Se Takraar(11:00) Growing Up Between Shia–Sunni Families & Early Debates(14:30) Canada Days, Bible Studies & University Debates(19:00) Telecom Career: Bell Canada, Telenor, Zong, Corporate Peak(24:00) Promotions, Success… and Deep Spiritual Depression(29:00) Purpose Crisis: Rat Race, Unease & Misread Self-Actualisation(34:00) APS, Kasur Zainab Case & Breaking Point for Spectatorship(39:00) The Gun Incident: Citizen vs System, Ghairat vs Fear(45:00) “Spectator Muslim” Concept & Story of Hazrat Lut's People(51:00) First Viral Clip, Zahid Cheema & Islam 360 Connection(56:00) Corporate Training, Maulvi Label & Career Risks(1:02:00) Deen, Fiqh Differences & Masjid Namaz Debate Story(1:08:00) Bible, Tanakh, Torah — Scriptural Training Journey(1:15:00) Family, Shia–Sunni Debates & Why Arguments Don't Convert Hearts(1:22:00) Books, Failed Manuscripts & Lessons from Rejection(1:29:00) What Is Ahsan? Excellence as Ibadah in Every Field(1:36:00) Corporate Strategy → Source Code Academia Vision(1:42:00) Final Message: Stop Being a Spectator, Become a Player Hosted on Acast. See acast.com/privacy for more information.

In this rich conversation with Torah scholar and Tanakh author Dr. Nechama Price, we explore the complex closing of David's life in this week's haftorah. How is his end both similar and different from Avraham's final chapter? How can we understand the motives of several secondary characters in this complex narrative? How does Divrei Ha-Yamim present these same events and how do we know which version is correct? A short conversation with Dr. Necham Price is always packed with insightful Torah-Enjoy! This episode is sponsored by Barbara and Joel Rich in commemoration of Barbara's father's 13th yahrtzeit. This year The Matan Podcast is exploring the weekly Haftorah, the prophetic portion read each week as a complement to the parsha.

In this episode, I talk with Dr. Seth Postell about his recent work on hermeneutics and biblical narrative. In our conversation, we discuss The Art of Narrative Analogy: Identifying and Interpreting Parallel Passages in the Bible (Baker).   Postell is the academic dean of Israel College of the Bible (One for Israel Bible College) in Netanya, Israel. He is also the author of Adam as Israel: Genesis 1–3 as the Introduction to the Torah and Tanakh.    This podcast is hosted by Ched Spellman (https://linktr.ee/chedspellman). Thanks for listening! My Most Recent Book: One Grand Story: How the Bible Tells its Story and Why it Matters Substack Series on the Canonical Approach: https://bit.ly/3rht399 Digital Tip Jar ("Buy Me a Coffee"): https://www.buymeacoffee.com/chedspellman Clarifying Note: The views of special guests are their own & do not necessarily reflect my own or the organizations with which I am formally and informally affiliated.

Jews are known as the “People of the Book," but which books take up space on our storied “Jewish bookshelf,” and how can we relate to them as Reform Jews today?Throughout 5786, Rabbinic Intern Rebecca Thau will host eight impactful conversations with experts in the field who will help us explore our sacred texts. In this stirring kickoff program to our yearlong "The Jewish Bookshelf" series, join Rebecca in conversation with Rabbi Robert A. Harris, PhD, about the Hebrew Bible.Rabbi Robert A. Harris, PhD, is a professor of Bible and Ancient Semitic Languages at The Jewish Theological Seminary of America, teaching courses in biblical literature and commentary, particularly medieval Jewish biblical exegesis. He has published widely on the Bible and the commentators whose interpretations continue to shape our understanding of Scripture.

This week's Haftorah returns to the beginning section of the second half of Yeshayahu with beloved Tanakh teacher and pedagogue R. Menachem Leibtag. Why do we find ourselves in Yeshayahu again and what does it have to do with Avraham's journey to Canaan? What is unique about the word 'eved' in Tanakh? R. Liebtag's favorite Haftora pasuk is from Yirmiyahu 31:19, 'ha-ben yakir li Ephraim' which speaks about God's love for His child Ephraim (the people of Israel) and who He has mercy on. We were moved by this version of the hallmark melody, recorded by the family of Binyamin Schreiber z"l who died on the 23rd of Nissan, 2025. https://www.youtube.com/watch?v=6hXZwrw6TZE&list=RD6hXZwrw6TZE&start_radio=1

In this episode we interview Reverend Darren who is a minister in the Presbyterian Church USA in Wisconsin.  This conversation started as a text and google doc exchange around the story of Amalek within the Old Testament of the Christian Bible and the Tanakh, or the Hebrew Bible. We talk about how we should understand the relationship between these biblical stories and documented history, their relationship to the Gaza genocide, and how we might fit our analyses of these narratives into the relationship between US imperialism and zionism. Along the way, Darren engages with questions of faith practice, the relative absence - and silence - of particularly Euro-American liberal Christian congregations among those standing in defense of Palestinian lives, and Palestinian sovereignty. Darren also discusses how the gears of US fascism - called for in documents like Project 2025 and Project Esther, and being enacted through the Trump administration - are being lubricated by the absurd and ethically vacuous nature of US liberalism.  A couple things to mention, this conversation was recorded 10 days ago, so the 8th year anniversary episode we mentioned is currently out on our YouTube channel. In addition to reflections from Josh and myself, it featured special appearances from Stefano Harney, Renee Johnston, Fred Moten, Sina Rahmani, and Lara Sheehi This episode was also recorded before the 2nd anniversary of Tufan Al Aqsa and before the ceasefire agreement. We have episodes on the YouTube channel about those developments as well, one putting Abdaljawad Omar and Lara Sheehi in conversation together and the other with Nora Barrows-Friedman from Electronic Intifada and Sina Rahmani from the East is a Podcast. As always the absolute best way to support us and to help us continue to sustain our work and hopefully grow as a project is to become a patron of the show or support us through our BuyMeACoffee page. Shout-out to all the people who gave us a little something for our 8th anniversary. Related conversations: "The Book of Genocide" Nick Estes w/ Justin Podur  "The Crusades: Then & Now" MAKC with Adnan Husain "Christian ZIonism & Zionist Settler Colonial Ideology" MAKC with Adnan Husain The original cover image (slightly re-colored) is available here: https://commons.wikimedia.org/wiki/File:The_Phillip_Medhurst_Picture_Torah_423._Joshua_fighting_Amalek._Exodus_cap_17_vv_10%2613._Galle.jpg

Sarai sees that she is infertile.She suggests that Avraham be intimate with Hagar, an Egyptian slave-woman, and that she will have a surrogate child.But once she is pregnant Hagar shows no intention to hand over the child. She asumes parity with Sarah. The pan has backfired.Now Sarah "oppresses" Hagar and Hagar runs away, only to be met by an angel at the well.Was Sarai's actions ethical?Why is the Tanakh so sympathetic to Hagar?

In this episode, we discuss a wild story about Jordan's sperm count, an absolutely insane phishing scam, how to get new online coaching clients without posting online, and more.We hope you enjoy this episode and if you'd like to join us in The Online Fitness Business Mentorship, you can grab your seat at https://www.fitnessbusinessmentorship.comThank you!-J & MWATCH this episode on YouTube: https://youtu.be/lc86Cc28EC8TIMESTAMPS:(00:00) — Intro(00:11) — Checking in on fear, anger, & stress(02:29) — Time vs money & the cost of convenience(08:12) — The ketchup conundrum(11:33) — These scams are getting intense (and scary)(17:28) — The art of conversation & the importance of delivery(25:12) — Jordan's sperm count & unhinged social media behavior(34:58) — Growing an online business WITHOUT social media(42:13) — Finding motivation beyond financial needs(48:52) — Has gym culture changed... Or is it just me?(53:44) — Some wisdom from the Tanakh(57:05) — Don't forget to get on our email list so you don't miss the Black Friday Mentorship saleFollow the show on social:YouTube - https://www.youtube.com/@personaltrainerpodcastInstagram - https://www.instagram.com/personaltrainerpodcastTikTok - https://www.tiktok.com/@personaltrainerpodcastJoin our email list & get our FREE '30 Ways To Build A Successful Online Coaching Business' manual: https://bit.ly/30O2l6pCheck out our new book 'Eat It!' at https://www.eatit-book.comIf you have any questions you'd like to have answered on the show, shoot us an email at info@fitnessbusinessmentorship.comIf you enjoyed the episode, we would sincerely appreciate it if you left a five-star review.----Post-Production by: David Margittai | In Post MediaWebsite: https://www.inpostmedia.comEmail: david@inpostmedia.com© 2025 Michael Vacanti & Jordan Syatt

The Horse That Would Not LeaveThe Solar Horse That Wouldn't Let Me GoSome ideas arrive like strangers. Others show up like old friends you had forgotten, standing at the edge of memory, waiting. The Solar Horse came to me like that. I was reading along, tracing through the histories and mythologies of the Levant, when I found a reference to horses dedicated to the sun in ancient Judah. That was it. No explanation. No story. Just a brief note that they were there and then, later, they were gone. The more I searched, the thinner the record became, until there was almost nothing at all. And yet I couldn't let it go. Recognition hit me first, and obsession followed. It felt like remembering one of my childhood companions, one of those “imaginary” friends who was never entirely imaginary.The truth is: we don't know much. We have a few scattered pieces. The book of Kings tells us that Josiah tore down the stables near the temple where horses and chariots were kept for the sun. Archaeologists have uncovered small figurines of horses with sun disks pressed between their ears. A cult stand from Tanakh shows layers of sacred imagery, possibly Asherah at the base, guardians in the middle, and at the very top, a horse carrying the sun on its back. That's all. We can guess. We can imagine. But we can't reconstruct what was actually done, what prayers were said, or how those who made those offerings understood them. The fragments end exactly where the mystery begins.Still, that was enough. I wasn't frustrated by the gaps. I was fascinated. Awe and wonder rose up, along with a strange sense of homecoming. This was not just curiosity. It felt like invitation. The Solar Horse began showing up in my dreams. It walked with me in meditation. It carried vitality like sunlight into places that had felt dim and tired. Companion. Messenger. That is how I came to know it.Horses at the GatePart of what makes this image so striking is its place in the story of the temple. Picture yourself approaching Jerusalem's great sanctuary in the days before Josiah's reforms. Before you ever reached the outer courtyard, you would pass the stables. Horses and chariots stood there, dedicated to the sun. For many people, depending on their gender and social standing, that courtyard might have been as far as they could go. The stables themselves marked a threshold: animals and vehicles made holy, waiting at the edge of divine space.Josiah's purge is how we know this devotion existed at all. His campaign to centralize power into one temple, one priesthood, one story required tearing down the rest. The stables were destroyed. The horses were led away. The practice was erased from official memory. The king who claimed divine sanction for his rule rewrote the faith to fit his vision of empire. And the irony is that his rashness also led to Judah's downfall. His defeat on the battlefield opened the door to the exile. I admit I have little patience for Josiah. The texts celebrate him, but the story behind the story is harder to ignore. Propaganda always is. It is easier to blame exile on sin than to admit a king picked the wrong fight. But tucked inside that propaganda is a memory of the horses. Fragments and OfferingsThose votive figurines tell us something important: people loved this image. They shaped clay horses with sun-disks between their ears and left them at shrines. They carried them as offerings. They prayed through them. We may never know exactly what they asked for, but the practice was common enough that archaeologists find these figures again and again. That persistence says something. Symbols that matter endure.We see echoes elsewhere too. Across the region, sun gods were imagined as riders or charioteers. Shamash drove his team across the heavens. In other traditions, the sun itself mounted a horse. Mythology is not a single stream but a braided river, carrying many currents. The Solar Horse was one of them, important enough to leave marks in both text and artifact, even if its full story was never written down.That is where my research stalled. I could compare, speculate, draw parallels, but no complete account survives. And still, the image pressed in. Sometimes all scholarship can do is show the edges of the mystery. Beyond that, something else takes over.Dreams and VisitationsThe Solar Horse did not remain in my study notes. It came with me into sleep. It showed up in dreams. It walked through my inner grove in meditation. I began to feel its presence not as a historical curiosity but as a living archetype. Not a relic of the past, but a companion and a messenger in the present. It bore vitality. It carried messages. It insisted on relationship.This is where honesty matters. I cannot claim to be reconstructing an ancient devotion. I am not. What I have is an image, a handful of fragments, and a series of encounters that belong to the realm of unverified personal gnosis. Dreams. Meditations. Symbols that keep knocking until you answer. What I can do is name the difference. This is not history. This is mysticism. And still, it is real.Parallels and ResonancesOther traditions helped me make sense of the experience. In Tibetan and Mongolian practice, the Wind Horse carries the wish-fulfilling jewel, galloping across the sky. If you've ever seen a set of prayer flags, you've likely seen it printed there. In druid teaching, Nwyfre is the name given to the bright current of life-force that runs through everything. Scripture itself says of God:“He makes the clouds his chariot. He walks on the wings of the wind.”(Psalm 104:3, WEB)These resonances do not mean the Solar Horse is secretly the Wind Horse, or that the psalmist was sneaking in a horse reference. They mean that certain images rise again and again when people try to describe vitality, balance, and the presence of the Holy. They emerge not from theft but from convergence. The cosmos calls, and we answer in the languages we know.For me, the Solar Horse braided those threads together. My lunar practices taught me to listen. My earth-rooted practices taught me to stay. Through this image I learned something I had always lacked: how to move with solar energy, how to let vitality flow outward without burning myself or others. That is what the Horse began to teach me.Balance and the EquinoxThe more I sat with this image, the more I felt its call to balance. In many myths the sun's horse carried messages between realms, bearing souls from the land of the living to the land of the dead, and back again. That threshold role matters. As the Autumnal Equinox approaches, equal day and equal night, I cannot help but see the Horse holding the sun steady in its stride, refusing to collapse light into darkness or darkness into light. Balance is not compromise. It is courage: the willingness to walk with both radiance and shadow without making either an enemy.That is what the Solar Horse began to embody for me. A living archetype that refuses the binaries empire prefers: all light or all dark, all power or all surrender, all purity or all exile. Instead it moves between, carrying vitality where it is needed, guiding us to walk steady where extremes would tear us apart.Invocation and ReflectionThis is not about reviving a forgotten Judahite cult. It is about listening when a symbol knocks, when dreams return, when an image refuses to let you go. For me, that image has become prayer:Great Horse of the Sun, bearer of bright life, carry to us the strength we need for the work ahead. Lend courage to our words and compassion to our deeds. Bear our prayers across the wind to those who need them most. Return with the truths we avoid and the hope we have forgotten. Teach us to ride in balance, equal day and equal night, so the world may be healed by our passing.Recognition is not superstition. Sometimes it is grace returning in a form our lives can finally bear. I do not know who first pressed a sun-disk between a horse's ears and called it holy. I only know that when the image came, I felt at home, as if something old had found me again. When such a visitor arrives, do not rush to explain it away. Turn toward it. Test it. Walk with it for a season. Let it teach you courage. Let it show you balance. That is enough to begin.Thanks for reading! This post is public so feel free to share it.Thank you for Tips / Donations: * https://ko-fi.com/cedorsett * https://patreon.com/cedorsett * https://cash.app/$CreationsPaths* Substack: https://www.creationspaths.com/New to The Seraphic Grove learn more For Educational Resource: https://wisdomscry.com Social Connections: * BlueSky https://bsky.app/profile/creationspaths.com * Threads https://www.threads.net/@creationspaths * Instagram https://www.instagram.com/creationspaths/#Christopagan #CreationSpirituality #ChristianWitch #Paganism #Esoteric #Magic #Druidry #Mysticism #Spirituality #Occult #WitchCraft #Wicca #IrishPaganism #CelticPaganism #Magick #Polytheism #Enchantment Chapters:00:00 Introduction to Alban Eilir00:15 Personal Connection to the Holiday01:12 Welsh Pronunciation Challenges02:20 Understanding the Spring Equinox05:23 The Significance of Angus and Songbirds09:25 Dreams, Transformation, and Ceridwen16:38 Eclipses and Liminal Spaces21:01 Hope and Resilience in Nature23:10 Celebrating the Equinox25:09 Closing Thoughts and Blessings Get full access to Creation's Paths at www.creationspaths.com/subscribe

Dive deep into Matthew 7:13-14 with Jon Rhoades on Biblically Literate Episode 4! Discover what Jesus really meant by "Enter by the narrow gate. For the gate is wide and the way is easy that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is hard that leads to life, and those who find it are few." As the Children and Family Minister at First Christian Church in Brazil, Indiana, Jon unpacks the Sermon on the Mount in its original context, connecting it to the broader story of Scripture like Deuteronomy 30:15-20, Psalms 1, Proverbs' Lady Wisdom vs Lady Folly, Isaiah 59:7-8, and Zephaniah 3:3.Explore key biblical concepts: the Golden Rule, Law and Prophets, fulfilling the Law, remazim (intentional nods to Old Testament passages), chiastic structure, heart transformation over outward obedience, the way of peace (shalom), false prophets as ravenous wolves, and the paradox of Jesus' easy yoke amid hardship (thlibo meaning affliction). Learn how Jesus critiques Pharisees' superficial righteousness and calls for genuine fruit-bearing faith, echoing James 2:14-17 and Matthew 5:20.Jon draws parallels to stories like the 12 spies in the Promised Land (Joshua and Caleb's faith), Moses' commands, and God's inclusive invitation yet exclusive truth in John 14:6 and Ezekiel 18:32. This isn't just Bible study—it's an invitation to examine your path: Are you on the narrow way of denying self, relying on God, and experiencing eternal rest, or the wide gate of cultural acceptance and destruction?Perfect for anyone seeking to become more Biblically Literate! Whether you're studying God's word, exploring Tanakh connections (Torah, Nevi'im, Ketuvim), or wrestling with spiritual principles like blessing vs curse, life vs death, this episode reveals God's nature as a holy, merciful Father desiring transformed hearts.Timestamps:0:00 - Intro & KidZone Story (Israelites, 12 Spies, Joshua, Caleb)2:45 - Sermon on the Mount Context (Matthew 5-7, Luke's Sermon on the Plain)5:30 - Golden Rule & Law and Prophets (Matthew 7:12, 5:17)8:15 - Fulfilling the Law: Heart vs Checklist (No Murder/Adultery Expanded)12:00 - Two Paths Tradition (Deuteronomy, Psalms, Proverbs, Remazim)16:20 - Isaiah, Shalom, Jesus' Yoke (Matthew 11:28-30)20:10 - Beatitudes & Persecution (Matthew 5:3-12)23:45 - False Prophets & Fruits (Matthew 7:15-20, Jeremiah 23, Zephaniah)27:30 - Narrow Gate as Jesus Himself (John 14:6, Ezekiel 18:32)30:00 - Application & Closing InvitationSubscribe for more episodes unpacking Scripture in context! Have questions or verse requests? Email jrhoades@fccbrazil.org or comment below. Listen on your favorite podcast platform or watch on YouTube. #NarrowGate #Matthew71314 #SermonOnTheMount #BibleStudy #BiblicallyLiterate #JesusTeaching #OldTestamentConnections #HeartTransformation #ChristianPodcast #FaithJourney

What if you've been reading the Bible in black and white… when it was meant to be in technicolor? David Mack, founder of BLAC Ministries (Biblical Learning and Application Community), joins Matt and Ron to share how discovering the Jewishness of Jesus transformed his walk and his teaching.  From a life-changing encounter with Arnold Fruchtenbaum to building global discipleship resources translated into Swahili, Urdu, and Spanish, David's journey is rooted in reclaiming the full biblical story. They explore why Torah still matters, how modern churches often sideline Israel, and why a Star of David baseball cap stirred everything from conversations to controversy.  With humility and passion, David calls the Church to return to its Jewish foundation - not just for theological accuracy, but for spiritual vitality. Key Takeaways The Bible in Full Color: The Jewish context of Scripture brings both Old and New Testaments into clearer focus. Torah for Today: While it doesn't save, Torah still guides life, ethics, and culture - even for Gentiles. Wearing Your Faith: David's Star of David hat sparked conversations - and backlash - across cultural and denominational lines. Discipling Globally: With online tools and multi-language teaching, BLAC Ministries equips believers around the world. The Church and the Jewish People: Many churches resist engaging with Jewish roots, but David persists with grace and truth. Chapter Markers 00:00 – Meet David Mack 01:05 – A teacher who changed everything 03:30 – From CDs to global discipleship 05:00 – Teaching the full Bible to his granddaughter 06:30 – The Tanakh and Brit Hadashah together 08:10 – Baseball caps, Christmas trees & identity 10:50 – Wearing the Star: reactions from strangers 13:00 – What churches are missing without Torah 15:30 – Torah as a modern blueprint for life 21:00 – Cultural drift and biblical morality 23:00 – Reaching Jewish people from within 26:00 – Holidays, email teaching, and impact 28:00 – Redefining fruitfulness in Jewish ministry 30:00 – Tools and teaching from BLAC Ministries To dive deeper into the Jewish roots of your faith: Visit thejewishroad.com for podcasts, resources, and teachings. Explore David's work at https://jaymack.net/, where you'll find Torah studies, discipleship tools, and global teaching content.

Tanakh ends with a beginning.The Galut, the Exile happens, but there is a Return, an "Aliyah" - this is the "end without an ending."

In this episode we're joined by Rabbi Drew Kaplan, who is Campus Rabbi for Cincinnati Hillel, hosts The Jewish Drinking Show podcast (over 175 episodes and counting), and publishes a weekly newsletter and Torah portion sheet on drinking that covers the Tanakh, Rabbinic Literature, Jewish history, Jewish practice, and more. In our conversation we talk about the appearances of wine and beer in the Mishnah, when wine is particularly a matter of controversy for the Rabbis, and how the Mishnah relates to contemporary normative practices among different Jewish denominations. Team members on the episode from The Two Cities include: Dr. John Anthony Dunne and Stanley Ng. Hosted on Acast. See acast.com/privacy for more information.

What if everything you thought you knew about kindness in Judaism was only scratching the surface? In this deeply moving exploration of "chesed," we uncover how this three-letter Hebrew word forms the very foundation of Jewish life—appearing 248 times throughout Tanakh and comprising the beginning and end of Torah itself.The power of this concept comes alive through a heart-wrenching story from the 1929 Hebron Massacre, where a dying yeshiva student, his body torn and bleeding, used his final moments to smear his own blood on a friend lying nearby—making him appear dead to save him from attackers. This extraordinary act of selflessness forces us to confront what it truly means to live a life centered on giving rather than taking.We explore three transformative principles of chesed that challenge conventional thinking. First, we learn from the biblical giant Og that even kindness done with ulterior motives retains spiritual merit. Next, we discover through ancient wisdom that true hospitality isn't about impressing guests but making them feel like family. Finally, we confront the often-overlooked truth that chesed operates in concentric circles—beginning with those closest to us before extending outward.This perspective-shifting discussion reveals why many marriages struggle despite partners' reputations for charitable work, and how prioritizing the inner circles of chesed can transform our most important relationships. By reclaiming this fundamental concept from the realm of cliché, we uncover its revolutionary power to reshape our understanding of what Judaism demands of us at its core.Take this journey from eye-rolling dismissal to profound appreciation for how chesed—true selflessness—forms the beating heart of authentic Jewish life. Your understanding of kindness will never be the same.Support the showJoin The Motivation Congregation WhatsApp community for daily motivational Torah content!------------------Check out our other Torah Podcasts and content! SUBSCRIBE to The Motivation Congregation Podcast for daily motivational Mussar! Listen on Spotify or 24six! Find all Torah talks and listen to featured episodes on our website, themotivationcongregation.org Questions or Comments? Please email me @ michaelbrooke97@gmail.com

Sefer Devarim | Devarim |  5785 | Lessons of Empowerment, by Rav Alex Israel How are we to view the way that Moshe retells episodes of the past in new ways with fresh details, different from accounts earlier in the Torah?  We shall discover a common message in Moshe's opening stories in Devarim ch.1. Rav Alex Israel '85 is an author, Tanakh teacher and international lecturer. He is a teacher at Yeshivat Eretz Hatzvi and at Midreshet Lindenbaum, and records a daily 929 podcast - The Tanakh Podcast. 

Sefer Devarim | Vaetchanan | 5785 | Children, Identity, and Hope, by Rav Alex Israel What does it mean to care for your parents? Why is it so important? Rav Alex Israel '85 is an author, Tanakh teacher and international lecturer. He is a teacher at Yeshivat Eretz Hatzvi and at Midreshet Lindenbaum, and records a daily 929 podcast - The Tanakh Podcast. 

We have gone on vacation! But while we are off hiking and breathing, we are bringing you several episodes of a wonderful series we put out in 2021 at the start of this Matan podcasting venture. In this first episode our host, Dr. Yosefa Fogel Wruble sat down with Dr. Yael Ziegler to discuss several tools of biblical characterization and why they are significant for meaningful Tanakh study.

Christians claim that Jesus is the Messiah, but how can we know if that is true? Jesus revealed the truth about himself through passages in the Torah, the Prophets, and the Writings, which together comprise the Tanakh (the Old Testament). Messianic Jewish author David Brickner will guide us through twelve prophecies from all three sections of the Tanakh to show why God promised a Messiah, how God planned to bless the whole world through the Jewish people, the location and strange circumstances of the Messiah's birth, and more. Join us for a fascinating conversation.Become a Parshall Partner: http://moodyradio.org/donateto/inthemarket/partnersSee omnystudio.com/listener for privacy information.

Linguistic Threads Across Sacred Scrolls When we speak of the Hebrew Bible, many assume it was written exclusively in Hebrew. But the truth is far more textured—woven with threads of Aramaic that reflect not only linguistic evolution, but also the historical upheaval and cultural interaction that shaped the Jewish people. Aramaic was not merely a language of exile; it became a vessel through which Scripture was preserved, interpreted, and proclaimed.

This upcoming Shabbos presents a unique event: a meeting between the weekly Torah Parsha and the date of the day itself; we will read in the Torah about the very day on which the Parsha is being read. This Shabbos will be Rosh Chodesh Av, and in the Parsha we will read about the death of Aharon, which occurred “in the fifth month, on the first of the month”—on Rosh Chodesh Av.This rare alignment invites us to explore the enigma of Aharon's yahrzeit: What merit did Aharon have to be the only person in the entire Tanakh—throughout thousands of years of history—whose date of death is explicitly stated in the Torah?The Tanakh does not record the death dates of any of humanity's great figures - not Avraham nor Sarah, not Yoseph nor David. Now although we do know many of their yahrtziets by inference or calculations, but the Torah itself does not mention them - besides for one exception: Aharon's death.This exception becomes even more intriguing when we consider where the Torah chooses to mention the date of Aharon's death: in our portion, even though it has no relevance to the portion's content.

Balak | Mah Tovu Ohalekha Yaakov, by Rav Yitzchak Etshalom What motivated Bil'am to bless as he did? Following the progression of Bilam's blessings. The lyrical, uplifting blessings with which Bil'am blessed Bnei Yisrael are among the most elegant and moving series of passages in Tanakh. What motivated Bil'am to bless as he did - was he simply a mouthpiece of Hashem, or did he, at some point, identify with the mission to bless God's people? A careful look at the text of his blessings, along with the passages that stitch those blessings together, reveals a more complex reality and a more profound answer.

How has the media distorted Israel's response to the October 7 Hamas attacks? In this powerful conversation from AJC Global Forum 2025, award-winning journalist and former AP correspondent Matti Friedman breaks down the media bias, misinformation, and double standards shaping global coverage of Israel. Moderated by AJC Chief Communications and Strategy Officer Belle Etra Yoeli, this episode explores how skewed narratives have taken hold in the media, in a climate of activist journalism. A must-listen for anyone concerned with truth in journalism, Israel advocacy, and combating disinformation in today's media landscape. Take Action: Take 15 seconds and urge your elected leaders to send a clear, united message: We stand with Israel. Take action now. Resources: Global Forum 2025 session with Matti Friedman:: Watch the full video. 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:  John Spencer's Key Takeaways After the 12-Day War: Air Supremacy, Intelligence, and Deterrence Iran's Secret Nuclear Program and What Comes Next in the Iranian Regime vs. Israel War Why Israel Had No Choice: Inside the Defensive Strike That Shook Iran's Nuclear Program 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: Manya Brachear Pashman: I've had the privilege of interviewing journalism colleague Matti Friedman: twice on this podcast. In 2022, Matti took listeners behind the scenes of Jerusalem's AP bureau where he had worked between 2006 and 2011 and shared some insight on what happens when news outlets try to oversimplify the Israeli-Palestinian conflict. Then in 2023, I got to sit down with Matti in Jerusalem to talk about his latest book on Leonard Cohen and how the 1973 Yom Kippur War was a turning point both for the singer and for Israel.  Earlier this year, Matti came to New York for AJC Global Forum 2025, and sat down with Belle Yoeli, AJC Chief Strategy and Communications Officer. They rehashed some of what we discussed before, but against an entirely different backdrop: post-October 7. For this week's episode, we bring you a portion of that conversation.  Belle Yoeli:   Hi, everyone. Great to see all of you. Thank you so much for being here. Matti, thank you for being here.  Matti Friedman:   Thanks for having me.  Belle Yoeli:   As you can tell by zero empty seats in this room, you have a lot of fans, and unless you want to open with anything, I'm going to jump right in. Okay, great.  So for those of you who don't know, in September 2024 Matti wrote a piece in The Free Press that is a really great foundation for today's discussion. In When We Started to Lie, Matti, you reflect on two pieces that you had written in 2015 about issues of media coverage of Israel during Operation Protective Edge in 2014. And this piece basically talked about the conclusions you drew and how they've evolved since October 7. We're gonna get to those conclusions, but first, I'm hoping you can describe for everyone what were the issues of media coverage of Israel that you first identified based on the experience in 2014? Matti Friedman:   First of all, thanks so much for having me here, and thanks for all of the amazing work that you guys are doing. So it's a real honor for me. I was a reporter for the AP, between 2006 and the very end of 2011, in Jerusalem. I was a reporter and editor. The AP, of course, as you know, is the American news agency. It's the world's largest news organization, according to the AP, according to Reuters, it's Reuters. One of them is probably right, but it's a big deal in the news world.  And I had an inside view inside one of the biggest AP bureaus. In fact, the AP's biggest International Bureau, which was in Jerusalem. So I can try to sketch the problems that I saw as a reporter there. It would take me seven or eight hours, and apparently we only have four or five hours for this lunch, so I have to keep it short. But I would say there are two main problems. We often get very involved. When we talk about problems with coverage of Israel. We get involved with very micro issues like, you call it a settlement. I call it a neighborhood. Rockets, you know, the Nakba, issues of terminology. But in fact, there are two major problems that are much bigger, and because they're bigger, they're often harder to see. One of the things that I noticed at the Bureau was the scale of coverage of Israel. So at the time that I was at the AP, again, between 2006 and the very end of 2011 we had about 40 full time staffers covering Israel. That's print reporters like me, stills photographers, TV crews. Israel, as most of you probably know, is a very small country. As a percentage of the world's surface, Israel is 1/100 of 1% of the surface of the world, and as a percentage of the land mass of the Arab world, Israel is 1/5 of 1%. 0.2%.  And we had 40 people covering it.  And just as a point of comparison, that was dramatically more people than we had at the time covering China. There are about 10 million people today in Israel proper, in China, there are 1.3 billion. We had more people in Israel than we had in China. We had more people in Israel than we had in India, which is another country of about 1.3 billion people. We had more people in Israel than we had in all of the countries of Sub-Saharan Africa. That's 50 something countries. So we had more people in Israel than we had in all of those countries combined. And sometimes I say that to Jews, I say we covered Israel more than we covered China, and people just stare at me blankly, because it's Israel. So of course, that makes perfect sense.  I happen to think Israel is the most important country in the world because I live there. But if the news is meant to be a rational analysis of events on planet Earth, you cannot cover Israel more than you cover the continent of Africa. It just doesn't make any sense. So one of the things that first jumped out at me– actually, that's making me sound smarter than I am. It didn't jump out at me at first. It took a couple of years. And I just started realizing that it was very strange that the world's largest organization had its largest international bureau in the State of Israel, which is a very small country, very small conflict in numeric terms. And yet there was this intense global focus on it that made people think that it was the most important story in the world. And it definitely occupies a place in the American political imagination that is not comparable to any other international conflict.  So that's one part of the problem. That was the scope, the other part was the context. And it took me a while to figure this out, but the coverage of Israel is framed as an Israeli-Palestinian conflict. The conflict is defined in those terms, the Israeli Palestinian conflict, and everyone in this room has heard it discussed in those terms. Sometimes we discuss it in those terms, and that is because the news folks have framed the conflict in those terms. So at the AP bureau in Jerusalem, every single day, we had to write a story that was called, in the jargon of the Bureau, Is-Pals, Israelis, Palestinians. And it was the daily wrap of the Israeli Palestinian conflict. So what Netanyahu said, what Abbas said, rockets, settlers, Hamas, you know, whatever, the problem is that there isn't an Israeli=Palestinian conflict. And I know that sounds crazy, because everyone thinks there is.  And of course, we're seeing conflicts play out in the most tragic way right now in Gaza. But most of Israel's wars have not been fought against Palestinians. Israel has unfortunately fought wars against Egyptians and Jordanians and Lebanese and Iraqis. And Israel's most important enemy at the moment, is Iran, right? The Iranians are not Palestinian. The Iranians are not Arab. They're Muslim, but they're not Arab. So clearly, there is a broader regional conflict that's going on that is not an Israeli Palestinian conflict, and we've seen it in the past year. If we had a satellite in space looking down and just following the paths of ballistic missiles and rockets fired at Israel. Like a photograph of these red trails of rockets fired at Israel. You'd see rockets being fired from Iraq and from Yemen and from Lebanon and from Gaza and from Iran. You'd see the contours of a regional conflict.  And if you understand it's a regional conflict, then you understand the way Israelis see it. There are in the Arab world, 300 million people, almost all of them Muslim. And in one corner of that world, there are 7 million Jews, who are Israelis. And if we zoom out even farther to the level of the Islamic world, we'll see that there are 2 billion people in the Islamic world. There's some argument about the numbers, but it's roughly a quarter of the world's population. And in one corner of that world there, there are 7 million Israeli Jews. The entire Jewish population on planet Earth is a lot smaller than the population of Cairo.  So the idea that this is an Israeli-Palestinian conflict, where Israelis are the stronger side, where Israelis are the dominant actor, and where Israelis are, let's face it, the bad guy in the story, that's a fictional presentation of a story that actually works in a completely different way. So if you take a small story and make it seem big. If you take a complicated regional story and you make it seem like a very small local story involving only Israelis and Palestinians, then you get the highly simplified but very emotive narrative that everyone is being subjected to now. And you get this portrayal of a villainous country called Israel that really looms in the liberal imagination of the West as an embodiment of the worst possible qualities of the age. Belle Yoeli:   Wow. So already you were seeing these issues when you were reporter, earlier on. But like this, some of this was before and since, since productive edge. This is over 10 years ago, and here we are. So October 7 happens. You already know these issues exist. You've identified them. How would you describe because obviously we have a lot of feelings about this, but like, strictly as a journalist, how would you describe the coverage that you've seen since during October 7, in its aftermath? Is it just these issues? Have they? Have they expanded? Are there new issues in play? What's your analysis? Matti Friedman:   The coverage has been great. I really have very I have no criticism of it. I think it's very accurate. I think that I, in a way, I was lucky to have been through what I went through 10 or 15 years ago, and I wasn't blindsided on October 7, as many people were, many people, quite naturally, don't pay close attention to this. And even people who are sympathetic to Israel, I think, were not necessarily convinced that my argument about the press was right. And I think many people thought it was overstated.  And you can read those articles from 2014 one was in tablet and one was in the Atlantic, but it's basically the two chapters of the same argument. And unfortunately, I think that those the essays, they stand up. In fact, if you don't really look at the date of the essays, they kind of seem that they could have been written in the past year and a half. And I'm not happy about that. I think that's and I certainly wrote them in hopes that they would somehow make things better. But the issues that I saw in the press 15 years ago have only been exacerbated since then. And October seven didn't invent the wheel. The issues were pre existing, but it took everything that I saw and kind of supercharged it.  So if I talked about ideological conformity in the bureaus that has been that has become much more extreme. A guy like me, I was hired in 2006 at the AP. I'm an Israeli of center left political leanings. Hiring me was not a problem in 22,006 by the time I left the AP, at the end of 2011 I'm pretty sure someone like me would not have been hired because my views, which are again, very centrist Israeli views, were really beyond the pale by the time that I left the AP, and certainly, and certainly today, the thing has really moved what I saw happening at the AP. And I hate picking on the AP because they were just unfortunate enough to hire me. That was their only error, but what I'm saying about them is true of a whole new. Was heard. It's true of the Times and CNN and the BBC, the news industry really works kind of as a it has a herd mentality. What happened was that news decisions were increasingly being made by people who are not interested in explanatory journalism. They were activists. Activists had moved into the key positions in the Bureau, and they had a very different idea of what press coverage was supposed to do. I would say, and I tried to explain it in that article for the free press, when I approach a news story, when I approach the profession of journalism, the question that I'm asking is, what's going on? That's the question I think you're supposed to ask, what's going on? How can I explain it in a way that's as accurate as as possible? The question that was increasingly being asked was not what's going on. The question was, who does this serve? That's an activist question. So when you look at a story, you don't ask, is it true, or is it not true? You ask, who's it going to help? Is it going to help the good guys, or is it going to help the bad guys?  So if Israel in the story is the villain, then a story that makes Israel seem reasonable, reasonable or rational or sympathetic needs to be played down to the extent possible or made to disappear. And I can give you an example from my own experience.  At the very end of 2008 two reporters in my bureau, people who I know, learned of a very dramatic peace offer that Prime Minister Ehud Olmert had made to the Palestinians. So Olmert, who was the prime minister at the time, had made a very far reaching offer that was supposed to see a Palestinian state in all of Gaza, most of the West Bank, with land swaps for territory that Israel was going to retain, and a very far reaching international consortium agreement to run the Old City of Jerusalem. Was a very dramatic. It was so far reaching, I think that Israelis probably wouldn't have supported it. But it was offered to the Palestinian side, and the Palestinians rejected it as insufficient. And two of our reporters knew about this, and they'd seen a map of the offer. And this was obviously a pretty big story for a bureau that had as the thrust of its coverage the peace process.  The two reporters who had the story were ordered to drop it, they were not allowed to cover the story. And there were different explanations. And they didn't, by the way, AP did not publish the story at the time, even though we were the first to have it. Eventually, it kind of came out and in other ways, through other news organizations. But we knew at first. Why were we not allowed to cover it? Because it would have made the Israelis who we were trying to villainize and demonize, it would have made Israel seem like it was trying to solve the conflict on kind of reasonable lines, which, of course, was true at that time. So that story would have upended the thrust of our news coverage. So it had to be made to go away, even though it was true, it would have helped the wrong people. And that question of who does this serve has destroyed, I want to say all, but much, of what used to be mainstream news coverage, and it's not just where Israel is concerned.  You can look at a story like the mental health of President Biden, right. Something's going on with Biden at the end of his term. It's a huge global news story, and the press, by and large, won't touch it, because why? I mean, it's true, right? We're all seeing that it's true, but why can't you touch it? Because it would help the wrong people. It would help the Republicans who in the press are the people who you are not supposed to help.  The origins of COVID, right? We heard one story about that. The true story seems to be a different story. And there are many other examples of stories that are reported because they help the right people, or not reported because they would help the wrong people. And I saw this thinking really come into action in Israel 10 or 15 years ago, and unfortunately, it's really spread to include the whole mainstream press scene and really kill it.  I mean, essentially, anyone interested in trying to get a solid sense of what's going on, we have very few options. There's not a lot, there's not a lot out there. So that's the broader conclusion that I drew from what I thought at the time was just a very small malfunction involving Israel coverage. But Israel coverage ends up being a symptom of something much bigger, as Jews often are the symptom of something much bigger that's going on.  So my problems in the AP bureau 15 years ago were really a kind of maybe a canary in the coal mine, or a whiff of something much bigger that we were all going to see happen, which is the transformation of the important liberal institutions of the west into kind of activist arms of a very radical ideology that has as its goal the transformation of the west into something else. And that's true of the press, and it's true of NGO world, places like Human Rights Watch and Amnesty International, which were one thing 30 years ago and are something very different today. And it's also true of big parts of the academy. It's true of places like Columbia and places like Harvard, they still have the logo, they still have the name, but they serve a different purpose, and I just happen to be on the ground floor of it as a reporter. Belle Yoeli:   So obviously, this concept of who does this serve, and this activist journalism is deeply concerning, and you actually mentioned a couple other areas, academia, obviously we're in that a lot right now in terms of what's going on campus. So I guess a couple of questions on that. First of all, think about this very practically, tachlis, in the day to day.  I'm a journalist, and I go to write about what's happening in Gaza. What would you say is, if you had to throw out a percentage, are all of them aware of this activist journalist tendency? Or you think it's like, like intentional for many of them, or it's sort of they've been educated that way, and it's their worldview in such a way that they don't even know that they're not reporting the news in a very biased way. Does that make sense? Matti Friedman:   Totally. I think that many people in the journalism world today view their job as not as explaining a complicated situation, but as swaying people toward the correct political conclusion. Journalism is power, and the power has to be wielded in support of justice. Now, justice is very slippery, and, you know, choosing who's in the right is very, very slippery, and that's how journalism gets into a lot of trouble. Instead of just trying to explain what's going on and then leave, you're supposed to leave the politics and the activism to other people. Politics and activism are very important.  But unless everyone can agree on what is going on, it's impossible to choose the kind of act, the kind of activism that would be useful. So when the journalists become activists, then no one can understand what's what's going on, because the story itself is fake, and there are many, many examples of it. But you know, returning to what you asked about, about October 7, and reporting post October 7, you can really see it happen. The massacres of October 7 were very problematic for the ideological strain that now controls a lot of the press, because it's counterintuitive. You're not supposed to sympathize with Israelis.  And yet, there were a few weeks after October 7 when they were forced to because the nature of the atrocities were so heinous that they could not be ignored. So you had the press covering what happened on October 7, but you could feel it. As someone who knows that scene, you could feel there was a lot of discomfort. There was a lot of discomfort. It wasn't their comfort zone, and you knew that within a few weeks, maybe a month, it was gonna snap back at the first opportunity.  When did it snap back? In the story of the Al Ahli hospital strike. If you remember that a few weeks in, there's a massive global story that Israel has rocketed Hospital in Gaza and killed about 500 people and and then you can see the kind of the comfort the comfort zone return, because the story that the press is primed to cover is a story about villainous Israelis victimizing innocent Palestinians, and now, now we're back. Okay. Now Israel's rocketing hospital. The problem was that it hadn't happened, and it was that a lot of stories don't happen, and they're allowed to stand.  But this story was so far from the truth that even the people involved couldn't make it work, and it had to be retracted, but it was basically too late. And then as soon as the Israeli ground offensive got into swing in Gaza, then the story really becomes the same old story, which is a story of Israel victimizing Palestinians for no reason. And you'll never see Hamas militants in uniform in Gaza. You just see dead civilians, and you'll see the aftermath of a rocket strike when the, you know, when an Israeli F16 takes out the launcher, but you will never see the strike. Which is the way it's worked in Gaza since the very end of 2008 which is when the first really bad round of violence in Gaza happens, which is when I'm at the AP.  As far as I know, I was the first staffer to erase information from the story, because we were threatened by Hamas, which happened at the very end of 2008. We had a great reporter in Gaza, a Palestinian who had always been really an excellent reporter. We had a detail in a story. The detail was a crucial one. It was that Hamas fighters were dressed as civilians and were being counted as civilians in the death toll, an important thing to know, that went out in an AP story. The reporter called me a few hours later. It was clear that someone had spoken to him, and he told me, I was on the desk in Jerusalem, so I was kind of writing the story from the main bureau in Jerusalem. And he said, Matti, you have to take that detail out of the story. And it was clear that someone had threatened him. I took the detail out of the story. I suggested to our editors that we note in an Editor's Note that we were now complying with Hamas censorship. I was overruled, and from that point in time, the AP, like all of its sister organizations, collaborates with Hamas censorship in Gaza.  What does that mean? You'll see a lot of dead civilians, and you won't see dead militants. You won't have a clear idea of what the Hamas military strategy is. And this is the kicker, the center of the coverage will be a number, a casualty number, that is provided to the press by something called the Gaza health ministry, which is Hamas. And we've been doing that since 2008, and it's a way of basically settling the story before you get into any other information. Because when you put, you know, when you say 50 Palestinians were killed, and one Israeli on a given day, it doesn't matter what else you say. The numbers kind of tell their own story, and it's a way of settling the story with something that sounds like a concrete statistic. And the statistic is being, you know, given to us by one of the combatant sides. But because the reporters sympathize with that side, they're happy to play along. So since 2008, certainly since 2014 when we had another serious war in Gaza, the press has not been covering Gaza, the press has been essentially an amplifier for one of the most poisonous ideologies on Earth. Hamas has figured out how to make the press amplify its messaging rather than covering Hamas. There are no Western reporters in Gaza. All of the reporters in Gaza are Palestinians, and those people fall into three categories. Some of them identify with Hamas. Some of them are intimidated by Hamas and won't cross Hamas, which makes a lot of sense. I wouldn't want to cross Hamas either. So either. And the third category is people who actually belong to Hamas. That's where the information from Gaza is coming from. And if you're credulous, then of course, you're going to get a story that makes Israel look pretty bad. Belle Yoeli:   So this is very depressing. That's okay. It's very helpful, very depressing. But on that note, I would ask you so whether, because you spoke about this problem in terms, of, of course, the coverage of Israel, but that it's it's also more widespread you talk, you spoke about President Biden in your article, you name other examples of how this sort of activist journalism is affecting everything we read. So what should everyone in this room be reading, truly, from your opinion. This is Matti's opinion. But if you want to you want to get information from our news and not activist journalism, obviously The Free Press, perhaps. But are there other sites or outlets that you think are getting this more down the line, or at least better than some, some better than others?  Matti Friedman:   No, it's just The Free Press. No. I mean, it's a question that I also wrestle with. I haven't given up on everyone, and even in publications that have, I think, largely lost the plot, you'll still find good stuff on occasion. So I try to keep my eye on certain reporters whose name I know. I often ask not just on Israel, but on anything, does this reporter speak the language of the country that they're covering? You'd be shocked at how rare that is for Americans. A lot of the people covering Ukraine have no idea what language they speak in Ukraine, and just as someone who covers Israel, I'm aware of the low level of knowledge that many of the Western reporters have. You'll find really good stuff still in the Atlantic. The Atlantic has managed, against steep odds, to maintain its equilibrium amid all this. The New Yorker, unfortunately, less so, but you'll still see, on occasion, things that are good. And there are certain reporters who are, you know, you can trust. Isabel Kirchner, who writes for The New York Times, is an old colleague of mine from the Jerusalem report. She's excellent, and they're just people who are doing their job. But by and large, you have to be very, very suspicious of absolutely everything that you read and see. And I'm not saying that as someone who I'm not happy to say that, and I certainly don't identify with, you know, the term fake news, as it has been pushed by President Trump.  I think that fake news is, you know, for those guys, is an attempt to avoid scrutiny. They're trying to, you know, neuter the watchdog so that they can get away with whatever they want. I don't think that crowd is interested in good press coverage. Unfortunately, the term fake news sticks because it's true. That's why it has worked. And the press, instead of helping people navigate the blizzard of disinformation that we're all in, they've joined it. People who are confused about what's going on, should be able to open up the New York Times or go to the AP and figure out what's going on, but because, and I saw it happen, instead of covering the circus, the reporters became dancing bears in the circus. So no one can make heads or tails of anything. So we need to be very careful.  Most headlines that are out there are out there to generate outrage, because that's the most predictable generator of clicks, which is the, we're in a click economy. So I actually think that the less time you spend following headlines and daily news, the better off you'll be. Because you can follow the daily news for a year, and by the end of the year, you'll just be deranged. You'll just be crazy and very angry.  If you take that time and use it to read books about, you know, bitten by people who are knowledgeable, or read longer form essays that are, you know, that are obviously less likely to be very simplistic, although not, you know, it's not completely impossible that they will be. I think that's time, that's time better spent. Unfortunately, much of the industry is kind of gone. And we're in an interesting kind of interim moment where it's clear that the old news industry is basically dead and that something new has to happen. And those new things are happening. I mean, The Free Press is part of a new thing that's happening. It's not big enough to really move the needle in a dramatic way yet, but it might be, and I think we all have to hope that new institutions emerge to fill the vacuum.  The old institutions, and I say this with sorrow, and I think that this also might be true of a lot of the academic institutions. They can't be saved. They can't be saved. So if people think that writing an editor, a letter to the editor of the New York Times is going to help. It's not going to help. Sometimes people say, Why don't we just get the top people in the news industry and bring them to Israel and show them the truth? Doesn't help. It's not about knowing or not knowing. They define the profession differently.  So it's not about a lack of information. The institutions have changed, and it's kind of irrevocable at this point, and we need new institutions, and one of them is The Free Press, and it's a great model of what to do when faced with fading institutions. By the way, the greatest model of all time in that regard is Zionism. That's what Zionism is. There's a guy in Vienna in 1890 something, and his moment is incredibly contemporary. There's an amazing biography of Herzl called Herzl by Amos Elon. It's an amazing book. If you haven't read it, you should read it, because his moment in cosmopolitan Vienna sounds exactly like now. It's shockingly current. He's in this friendly city. He's a reporter for the New York Times, basically of the Austro Hungarian empire, and he's assimilated, and he's got a Christmas tree in his house, and his son isn't circumcised, and he thinks everything is basically great. And then the light changes.  He notices that something has changed in Vienna, and the discourse about Jews changes, and like in a Hollywood movie, the light changes. And he doesn't try to he doesn't start a campaign against antisemitism. He doesn't get on social media and kind of rail against unfair coverage. He sits down in a hotel room in Paris and he writes this pamphlet called the Jewish state, and I literally flew from that state yesterday. So there's a Zionist model where you look at a failing world and you think about radical solutions that involve creation. And I think we're there. And I think Herzl's model is a good one at a dark time you need real creativity. Belle Yoeli:   Thank God you found the inspiration there, because I was really, I was really starting to worry. No, in all seriousness, Matti, the saying that these institutions can't be saved. I mean the consequences of this, not just for us as pro-Israel, pro-Jewish advocates, but for our country, for the world, the countries that we come from are tremendous.  And the way we've been dealing with this issue and thinking about how, how can you change hearts and minds of individuals about Israel, about the Jewish people, if everything that they're reading is so damaging and most of what they're reading is so damaging and basically saying there's very little that we can do about that. So I am going to push you to dream big with us. We're an advocacy organization. AJC is an advocacy organization. So if you had unlimited resources, right, if you really wanted to make change in this area, to me, it sounds like you're saying we basically need 15 Free Presses or the new institutions to really take on this way. What would you do? What would you do to try to make it so that news media were more like the old days? Matti Friedman:   Anyone who wants unlimited resources should not go into journalism. I have found that my resources remain limited. I'll give you an answer that is probably not what you're expecting or not what you want here. I think that the fight can't be won. I think that antisemitism can't be defeated. And I think that resources that are poured into it are resources wasted. And of course, I think that people need legal protection, and they need, you know, lawyers who can protect people from discrimination and from defamation. That's very important. But I know that when people are presented with a problem like antisemitism, which is so disturbing and it's really rocking the world of everyone in this room, and certainly, you know, children and grandchildren, you have a problem and you want to address it, right? You have a really bad rash on your arm. You want the rash to go away, and you're willing to do almost anything to make it go away. This has always been with us. It's always been with us.  And you know, we recently celebrated the Seder, and we read in the Seder, in the Haggadah, l'chol dor vador, omdim aleinu l'chaloteinu. Which is, in every generation, they come at us to destroy us. And it's an incredibly depressing worldview. Okay, it's not the way I wanted to see the world when I grew up in Toronto in the 1990s. But in our tradition, we have this idea that this is always gonna be around. And the question is, what do you do? Do you let other people define you? Do you make your identity the fight against the people who hate you? And I think that's a dead end.  This crisis is hitting the Jewish people at a moment when many of us don't know who we are, and I think that's why it's hitting so hard. For my grandfather, who was a standard New York Jew, garment industry, Lower East Side, poor union guy. This would not have shaken him, because he just assumed that this was the world like this. The term Jewish identity was not one he ever heard, because it wasn't an issue or something that had to be taught. So if I had unlimited resources, what I would do is I would make sure that young Jewish people have access to the riches of Jewish civilization, I would, you know, institute a program that would allow any young Jewish person to be fluent in Hebrew by the time they finish college. Why is that so important? Why is that such an amazing key?  Because if you're fluent in Hebrew, you can open a Tanakh, or you can open a prayer book if you want. Or you can watch Fauda or you can get on a plane to Israel and hit on Israeli guys. Hebrew is the key to Jewish life, and if you have it, a whole world will open up. And it's not one that antisemites can interfere with. It does not depend on the goodwill of our neighbors. It's all about us and what we're doing with ourselves. And I think that if you're rooted in Jewish tradition, and I'm not saying becoming religious, I'm just saying, diving into the riches of Jewish tradition, whether it's history or gemara or Israel, or whatever, if you're if you're deep in there enough, then the other stuff doesn't go away, but it becomes less important.  It won't be solved because it can't be solved, but it will fade into the background. And if we make the center of identity the fight against antisemitism, they've won. Why should they be the center of our identity? For a young person who's looking for some way of living or some deep kind of guide to life, the fight against antisemitism is not going to do it, and philanthropy is not going to do it. We come from the wisest and one of the oldest civilizations in the world, and many of us don't know how to open the door to that civilization, and that's in our hands. And if we're not doing it, it's not the fault of the antisemites. It's our own fault. So if I had unlimited resources, which, again, it's not, it's not going to happen unless I make a career change, that's where I would be putting my effort. Internally and not externally.  Belle Yoeli:   You did find the inspiration, though, again, by pushing Jewish identity, and we appreciate that. It's come up a lot in this conversation, this question about how we fight antisemitism, investing in Jewish identity and who we are, and at the same time, what do we do about it? And I think all of you heard Ted in a different context last night, say, we can hold two things, two thoughts at the same time, right? Two things can be true at the same time. And I think for me, what I took out of this, in addition to your excellent insights, is that that's exactly what we have to be doing.  At AJC, we have to be engaging in this advocacy to stand up for the Jewish people and the State of Israel. But that's not the only piece of the puzzle. Of course, we have to be investing in Jewish identity. That's why we bring so many young people to this conference. Of course, we need to be investing in Jewish education. That's not necessarily what AJC is doing, the bulk of our work, but it's a lot of what the Jewish community is doing, and these pieces have to go together. And I want to thank you for raising that up for us, and again, for everything that you said. Thank you all so much for being here. Thank you. Manya Brachear Pashman: If you missed last week's episode, be sure to tune in as John Spencer, Chair of Urban Warfare Studies at West Point, breaks down Israel's high-stakes strike on Iran's nuclear infrastructure and the U.S. decision to enter the fight. 

In Chapter 23 David takes a census of the Levites and assigns them to one of four divisions:1. Management and supervision of the Construction of the Temple2. Shoftim and Shotrim - Law (and order)3. Gatekeepers4. Song and musicWe also read about Moshe's sons and grabdchildren for the first time in Tanakh! And this is where we meet Rechavia

Chapter 20 re-narrates various military escapades of David and his warriors.We shall address two particular details:1. The royal crown of Ammon; why the Tanakh wants to tell us about it., and the legends that were told.2. Who killed Goliath? We shall see how Divrei Hayamim resolves a particularly thorny contradiction in the Book of Samuel.