"Enter his gates with thanksgiving, and his courts with praise! Give thanks to him; bless his name!" - Psalm 100:4

As we approach Thanksgiving, a cherished season of gratitude in the United States, we invite you to explore the deeper meaning of the Hebrew word for “thank you” – Todah. This simple yet profound word echoes throughout the Bible and holds layers of significance that invite us to reflect, confess, and express gratitude from our hearts. While today, todah is part of everyday Hebrew, rooted in the biblical texts, it has a profound dual meaning – thankfulness and confession – that brings us closer to God’s loving presence in both celebration and humility.



Todah in Scripture: More than a Word of Thanks

The Hebrew todah first appears in the Bible in Genesis 29:35. When Leah names her son Judah (Yehudah), she says, “This time I will praise [in Hebrew: odeh, I will thank] the Lord.” She expresses gratitude purely toward God, unburdened by her challenges. In its earliest form, todah was used only in relation to God and His blessings, demonstrating how gratitude flows from the acknowledgment of His hand in our lives.

Even more, in Hebrew, the word odeh which is derived from the word todah, and “confession” are closely connected. Odeh is not only a way to say “thank you” but also a confession of sin. We see this in Joshua 7:19 when Joshua calls Achan to “give thanks to God” and confess. This call to thanksgiving is a call to stand humbly before God and admit the truth in His presence.


Then Joshua said to Achan, “My son, give glory to the Lord, the God of Israel, and honor [in Hebrew: thanks] him. Tell me what you have done; do not hide it from me.” - Joshua 7:19

The Thanksgiving Offering: A Gift of Praise and Acknowledgment

The ancient thanksgiving offering, or zevach todah, was a significant practice in the Temple. As described in Leviticus 7:12-15, it was more than an act of charity or duty; it was a genuine outpouring of thanks. The worshippers who brought these offerings expressed appreciation for God’s provision, acknowledging that every good thing in their lives came from Him. This heartfelt acknowledgment in todah reflects a truth that rings just as powerful today.

Rashi, a prominent biblical commentator, shares insight from Psalm 50:14: “Sacrifice thank offerings to God, fulfill your vows to the Most High.” Here, the sacrifice of thanksgiving was an acknowledgment of sins alongside a thank offering, a blend of humility, and honor to God.



Todah in the New Testament: Jesus’ Thanksgiving at the Last Supper

We see the connection to todah continue in the New Testament, where Jesus gives thanks to the Father. Before breaking bread at the Last Supper, He pauses to express gratitude for the provision of God. In Matthew 26:26-27, “Jesus took bread, and when he had given thanks, he broke it and gave it to his disciples, saying, ‘Take and eat; this is my body.’ Then he took a cup, and when he had given thanks, he gave it to them, saying, ‘Drink from it, all of you.’” Jesus’ thanksgiving points to the fulfillment of the original sacrificial system in His own offering, ultimately reconnecting us with God’s forgiveness, love, and grace.



Today, as we give thanks to the Lord, todah reminds us of the power of humility, gratitude, and truth in our lives. It’s a beautiful word that bridges generations, still commonly used in Israeli life and language today. When you say todah in your prayers, you can feel connected to the same gratitude that inspired worshipers and prophets thousands of years ago.

We are deeply grateful for you, our supporters, as you join us in these acts of todah. Because of you, we are able to continue sharing God’s blessings in the Land of Israel. Thank you for your faithful partnership as we work to provide healing and hope.

Let us give thanks together, saying with the psalmist:

“Give thanks to the Lord, for He is good; His love endures forever.” - Psalm 107:1

Are you willing to bless Israel, make a difference in the lives of people, and partner with God's plan for restoration of the land of Israel?

Discover the biblical roots of “todah” – thankfulness and confession – and join us as we give thanks to God for His enduring goodness this season.

The Biblical Heart of Thanksgiving | Vision for Israel

“Lag B’Omer” means “33rd day of the Omer,” which is the day this Jewish holiday is celebrated annually. This year, Lag Ba’Omer is celebrated on May 26. This holiday can be confusing because it is celebrated during the 49 days of the counting of the Omer. God commanded the counting of the omer for 49 days leading up to Shavuot, the Feast of Weeks, or Pentecost, meaning the 50th day. So, tucked in the middle of this biblically commanded counting of the omer is a man-made holiday, Lag Ba’Omer. Many Israelis celebrate this minor holiday, and orthodox Jews celebrate this day to commemorate the history of Rabbi Akiva and Rabbi Shimon bar Yochai. 

Some believe that in the time of Rabbi Akiva, a plague killed 24,000 students of Rabbi Akiva as they were counting the Omer. It is believed that this plague was sent from God because the students were not showing respect for one another. However, on Lag Ba’Omer, the plague stopped, which is why some celebrate this day as a day of joy amid sorrow and loss. 

Others believe that this was the day to celebrate or memorialize Rabbi Shimon Bar Yochai — a famous leader of the Jewish mysticism belief, Kabalah. Many are still not sure if it was the day he died or just a day to honor him, but either way, some orthodox Jews go to Mount Meron to worship the dead rabbi at his tomb. Many also lay on his tomb hoping to receive some of his spirit. 

What is this minor Jewish holiday famous for? ... Bonfires, weddings, and haircuts for 3-year-olds.

On this holiday, you will smell smoke in the air, as some orthodox Jewish people build bonfires in memory of Rabbi Shimon Bar Yochai to represent the “spiritual light” he brought into the world. Others choose to get married on this day because according to Kabbalistic belief, it is a day of spiritual splendor. And lastly, most commonly among Hassidic Jews, it is tradition to take their 3-year-old boys to the grave of Rabbi Shimon bar Yochai to give their sons their first haircut.

Many secular Israelis also celebrate this day by lighting bonfires, and roasting potatoes and onions in the coals, but without the religious significance that the orthodox Jews commemorate. Many schools organize a class activity around that on the eve of Lag Ba’Omer and some families do it just for fun.

“From the day after the Sabbath, the day you brought the sheaf of the wave offering, count off seven full weeks. Count off fifty days up to the day after the seven Sabbath, and then present an offering of new grain to the Lord.”– Leviticus 23:15-16

The counting of the Omer is a command from the Lord given to the People of Israel to count the days between Passover and Shavuot and to give an offering of grain to the Lord. Because God commanded this in His word, it is biblical for Christians to count these days and celebrate Shavuot (Feast of Weeks) on the 50th day. We also recognize that the 50th day after Passover was when the Holy Spirit was poured out, also known as Pentecost. So, we count the Omer, but we may want to consider whether or not to celebrate Lag B’Omer.

Should Christians Celebrate Lag B’Omer?

At VFI we believe God has commanded us to celebrate the biblical Feasts, and Lag Ba’Omer is not mentioned in the Bible. As we learned, this holiday is steeped in mysticism, worship of the dead, and kabbalistic rituals.

So, what can we as believers in Yeshua do on this day? We can pray! Pray for those here in Israel who believe in these Kabbalistic views to encounter the fear of the Lord, repent from worshipping rabbis, and turn their hearts back to our God. Pray for a spirit of repentance and a heart of worship of the one true God.

It is important to recognize that not every Jewish holiday is biblical. So, let us remember to seek the Lord in His word to discern what is from Him and what is not. And as we continue to count the days of the Omer, let our hearts be filled with expectancy for the biblical holiday of Shavuot. This year may our hearts be fully open to the Lord to offer Him all that we are, and may He fill us afresh with more of His Holy Spirit! 

Should Christians celebrate Lag B’Omer? Read our blog to discover more about this holiday, its origins and traditions, and if Christians should celebrate it. 

Should Christians Celebrate Lag Ba’Omer? | Blog | Vision for Israel

Should Christians Celebrate Lag Ba’Omer?

For if you remain silent at this time, relief and deliverance will arise for the Jews from another place... Who knows whether you have attained royal status for such a time as this?” 

The nation of Israel and the Jewish people find themselves still in the thick of war after nearly 6 months of battle. And yet, we have seen the strength and resilience of the Lord in the Jewish people as we continue to live each day and not back down on fighting the enemy. 

As the holiday of Purim approaches, all of us can relate to how the Jewish people must have felt during the time of Esther in the Bible. Haman and many others had planned to destroy the Jewish people, and this is exactly what Hamas, Hezbollah, and Iran want to do to the nation of Israel. And yet in the book of Esther, God had a sovereign plan to deliver His people and make a way for the Jewish people to fight and defeat our enemies. Today, all of us living in Israel and those praying around the world, are pressing into the Lord to see Him do it again. We pray, “Lord, come fight for your people, protect and shield them from the enemy, and deliver Israel and the Jewish people again!”

As the Jewish people celebrate Purim this month, on the 14th of Adar, we remember the story of God delivering the Jewish people from imminent destruction in the ancient Persian Empire. This holiday is named after the word "pur" (lots), for the lots cast by Haman who was the prime minister under King Ahasuerus (Xerxes I), to determine the day he would exterminate the Jews. This story, encapsulated in Megillat Esther (Book of Esther), showcases themes of courage, faith, and God’s divine orchestration.

The Story of Purim: Courage and Providence

The Purim narrative highlights Esther, a Jewish girl who becomes queen and conceals her Jewish identity. Her cousin Mordecai refuses to bow down to Haman, which incites Haman's wrath. Haman persuades the king to sign an edict to annihilate the Jews. The story unfolds as Mordecai discovers a plot against the king. Mordechai encourages Queen Esther to rise up to defend the Jewish people by telling her that she has come to her royal position for such a time as this. Esther bravely calls a fast for 3 days and risks her life to approach the king to expose the plot against the Jewish people. She reveals her Jewish identity, and God turns the story around. The story culminates with the king ordering Haman's execution, Mordecai being elevated by the king, and a new edict written, allowing the Jews to defend themselves against their enemies. In the end, God gave the Jewish people victory over their enemies, and they celebrated with great feasting and joy! 

“On the 13th day of the 12th month, the month of Adar, the edict commanded by the king was to be carried out. On this day the enemies of the Jews had hoped to overpower them, but now the tables were turned and the Jews got the upper hand over those who hated them. The Jews assembled in their cities in all the provinces of King Xerxes to attack those determined to destroy them. No one could stand against them, because the people of all the other nationalities were afraid of them.” - Esther 9:1-2

Traditions of Purim: Joy, Memory, and Generosity

Purim traditions are designed to celebrate God’s miraculous deliverance of the Jewish people and to instill the story's lessons throughout generations. Some of these traditions include:

Megillah Reading: During the public recitation of the Book of Esther in synagogues, it is customary to drown out Haman's name every time he is mentioned with noise made by groggers or boos. This symbolized the eradication of evil.

Mishlo’ach Manot: Sending gifts of food to friends and Matanot La'Evyonim (giving gifts to the poor) emphasizes the importance of community and charity during this holiday. One of the most iconic items that is included in the Mishlo'ach Manot is Hamantaschen, a triangular cookie that is typically filled with a sweet filling such as dates or poppy seeds. 

Purim Spiel: Theatrical presentations retell the Purim story, and often use humor and satire.

Dressing up in costumes and masks: The costumes symbolize the hidden miracles of the Purim story and Esther's concealed Jewish identity.

Tzedakah: The Essence of Purim and Vision for Israel's Work

“to have them celebrate annually the 14th and 15th days of the month of Adar as the time when the Jews got relief from their enemies, and as the month when their sorrow was turned into joy and their mourning into a day of celebration. He wrote them to observe the days as days of feasting and joy and giving presents of food to one another and gifts to the poor.” - Esther 9:21-22

Tzedaka, the act of giving to the poor and the less fortunate, is a Purim cornerstone. Vision for Israel extends this biblical principle throughout the year, providing essential aid to those in need across Israel. In light of this Purim, we invite you to celebrate this holiday by giving gifts to the poor in Israel. To learn more about our work visit our projects page.

Antisemitism Today: The Shadow of Haman in Modern Times

The eerie resemblance between Haman and Hamas is not lost on contemporary observers. Just as Haman cast lots to annihilate the Jewish people, Hamas launched an attack against Israel on October 7th, the day of Simchat Torah, seeking our destruction. 

But it didn’t end there. Following the attack and the subsequent war in Gaza, we are seeing a rise in antisemitism around the world today. This is a grave concern and we must learn from history.

This parallel highlights the enduring struggle against antisemitism and the importance of unity, resilience, and vigilance in safeguarding Jewish lives and heritage against modern threats. Let us raise our voices against antisemitism and stand together with our Jewish brothers and sisters.

God’s message through the Purim story is that when His people stand in courage and trust in Him, He will deliver His people from the hands of their enemies. This holiday also serves as a call to action in today's world, reminding us of the importance of standing against oppression, supporting one another, and fostering a community bound by generosity and love. God's message through the book of Esther remains ever-relevant, and now more than ever, for Israel as we find ourselves still at war.

Today, with many enemies surrounding Israel on all sides, we look to the Lord who is our deliverer and shield. He will protect and fight for His people. We expect to see Him do miracles and He will receive all the glory and honor for faithfully protecting His people and nation. 



Learn more about this joyful holiday in these blogs:
Purim—The Victory of God’s People

How an Orphan Turned Queen Saved a Nation

Explore the legacy of Purim, from its ancient origins and traditions to modern significance, The Jewish people’s resilience, and the fight against antisemitism. 

Purim: A Celebration of Deliverance | Blog | Vision for Israel

“He performs wonders that cannot be fathomed, miracles that cannot be counted.”

Now more than ever, Israel and the world need to know our God who performs wonders and miracles! The Iron Swords War began on October 7th, and this nation has been battling strong for two months. And the end is not in sight. Can you imagine how tired, weary, and broken the soldiers and people of this nation are? Many are heartbroken and devastated over the loss of their loved ones in this war. The people of Israel desperately need the hand of God to move in their lives and in this nation. Now is the time for Israel to see our God move in power through miracles and wonders!

It is the perfect time to ask the Lord for his miracles. Hanukkah is a holiday commemorating the miracles of God. Hanukkah is a time when the Jewish people remember the miracle of God fighting for us against the Syrian Greeks and the miracle of one day’s worth of oil lighting the temple Menorah for eight days. This year the celebration of Hanukkah begins on the evening of Thursday, December 7th, and ends on the evening of Friday, December 15th. 

To make a very long story short, in 167 BC the Syrian Greeks were heavily persecuting the Jews and forcing them to deny the God of Israel. Many Jews succumbed to worshipping the idols of the Greeks. However, God raised Judah the Macabee and a small Jewish army to drive out the enemy from the land of Israel. 

The faithful remnant who stayed true to God, not only saw God’s miracle-working power in defeating the powerful army in battle but also were able to receive the land and reclaim the Temple in Jerusalem. 

The word “Hanukkah” means dedication. The holiday was given this name because the Jews in the time of the Maccabees had to re-dedicate the Temple to God after it had been desecrated by the Syrian Greeks with their idols. 

At the heart of Hanukka stands the story of the jar of oil. According to the story, the Temple’s Menorah needed to be continually lit, however, there was only one jar of oil left that was pure and untouched by the Greeks. This jar of oil would only keep the fire burning for one day, but to their amazement, this one jar of oil burned bright for 8 days! This gave the Jews time to prepare fresh pure oil to continually light the Temple of God. 

The small Jewish army winning the fierce battle against the Syrian-Greeks, the oil lighting the Menorah for 8 days, and the re-dedication of the Temple to the Lord were extraordinary miracles of God! Back then, God was showing the Jewish people and the world that when you choose Him above all else and don’t bow down to any other idol, He will move in power to protect, defend, and fight for them.

The main tradition for this holiday is the lighting of the Hanukkiah, which is similar to the Menorah. The Menorah has 7 branches, while the Hanukkiah has 9 branches. The reason is that each night we light one candle during the eight-day holiday. The 9th candle is called the “Shamash” (attendant or servant) and is used to light the other candles.

Each day of Hanukkah, we light one candle on the Hanukkiah. Many families place the Hanukkiah at the entrance to their house or in a window for all to see the light shining bright. As people walk by and see the light, they are reminded of the faithful miracle-working God of Israel!

It is also part of the Jewish tradition to recite the “Hallel” prayer every day for eight days. This prayer comes from the word of God in Psalms 113-118. Here are a few powerful verses that we can declare over Israel as we are in the midst of a war this Hanukkah:

Psalm 115:9 – O Israel, trust in the Lord; He is their help and their shield.

Psalm 116:3-6 – The pains of death surrounded me, And the pangs of Sheol laid hold of me; I found trouble and sorrow. Then I called upon the name of the Lord: “O Lord, I implore You, deliver my soul!” Gracious is the Lord, and righteous; Yes, our God is merciful. The Lord preserves the simple; I was brought low, and He saved me.


Psalm 118:6-7 – The Lord is on my side; I will not fear. What can man do to me? The Lord is for me among those who help me; Therefore I shall see my desire on those who hate me.

Psalm 118:15 – The voice of rejoicing and salvation Is in the tents of the righteous; The right hand of the Lord does valiantly.

Psalm 118:28 – You are my God, and I will praise You; You are my God, I will exalt You.

Another fun tradition is the dreidel game. Everyone spins the dreidel, which is a game piece with 4 sides and a handle to spin. In Israel, each side has a Hebrew letter on it (Nun, Gimmel, Heh, and Peh). These letters represent the phrase ‘Nes Gadol Hayah Po’, which means ‘a great miracle happened here.’ In dreidels outside of Israel, the Hebrew letter Peh is replaced with Shin, making the phrase “Nes Gadol Hayah Sham” or ‘a great miracle happened there.’ This game is simple for kids and adults and is a fun reminder of God’s great miracles. Buy a dreidel, look up the simple rules, and play this game with your kids and family this Hanukkah! 

Since the miracle of the oil is a focal point of this Jewish holiday, the Jewish people have made it a tradition to celebrate this holiday with foods fried in oil. Some of the traditional fried foods prepared for this holiday are latkes (potato pancakes) with applesauce and sour cream, and sufganiyot (Israeli jelly-filled donuts). There are other variations of fried foods according to the different regions in the world where the Jewish people have lived.

Interestingly enough, the only mention of Hanukkah in the Bible is in the New Testament. It says in John 10:22-24:

“Then came the Festival of Dedication (That is Hanukkah), at Jerusalem. It was winter, and Jesus was in the temple courts walking in Solomon’s Colonnade. The Jews who were there gathered around him, saying, ‘How long will you keep us in suspense? If you are the Messiah, tell us plainly.’”

As Yeshua stood in the Temple courts during Hanukkah, a time when the Jews were remembering God’s miracles of rescuing them from their enemies and giving them oil and light, He declared that He was the Messiah to save them and had already worked miracles among the people. During Hanukkah, God wanted his people to know that Yeshua and the Father are one, and the miracles displayed through the life of Yeshua are from the Father.

Just as Yeshua displayed the heart and miracle-working power of His Heavenly Father, we also are called to shine His light and be used by God to do miracles to draw the hearts of people to God.

This Hanukkah, as Israel is fighting this long battle of war, let us come before our Heavenly Father who does miracles and wonders and ask Him to move in extraordinary ways to draw the hearts of His people to praise and worship Him above all else!

“In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven.” 

This Hanukkah, the people of Israel still find themselves in the middle of a war. And yet, we still choose to celebrate the miracles and wonders of God!

The God of Israel Who Does Wonders & Miracles | Blog | Vision for Israel

The God of Israel Who Does Wonders & Miracles

“See, I am setting before you today a blessing and a curse...”

The fourth reading of Sefer Devarim (The Book of Deuteronomy) is Parshat Re’eh (Deut. 11:26-16-17). The title of the Torah portion is taken from the first word of Moses’ address in the imperative: “See! (re’eh), I present before you today a blessing and a curse…”

Parshat Re’eh inaugurates a series of three consecutive Torah portions – Re’eh, Shoftim, Ki Tetzei – that contain more commandments than any other pericope in Scripture. Until now, Moses has focused on the importance of revering Hashem; the benefit and necessity of loving God with all of one’s heart, soul, and resources; and the tools they will need as a people to adapt to their new life in the Promised Land. Within the first ten chapters of the book, most of what Moses has said has come in the form of a rebuke. Yet, even his rebuke is intended to encourage and inspire the people to greatness.

This week, Moses kicks off the trilogy by putting the commands of God into perspective, explaining that the choice of the Jewish people on whether to accept the Torah and their mission is nothing short of choosing between a blessing and a curse:

The blessing: that you hearken to the commandments of the LORD, your God, that I command you today. And the curse: If you do not hearken to the commandments of the LORD, your God, and you stray from the path that I command you today, to follow gods of others, that you did not know. (Deut. 11:27-28).

At this juncture in the book, Moses’ statement represents a monumental shift in focus as he moves from the “30,000-foot overview” and gets down to the “brass tax”. In the previous parashah, Moses told the people that keeping the Torah and mitzvot is key to living a prosperous life in the Holy Land. Now, Moses begins teaching specific commandments and frames the discussion with the purview of blessings and curses. Later in the book, Moses will reframe the question by equating the blessing and the curse to a choice between life and death: “See, I set before you today life and prosperity, death and adversity (Deut. 30:15).” 

In both bookend statements, Moses fronts the prophetic ultimatum with the singular imperative “see – re’eh.” Essentially, our Torah portion and continuing to the end of the book is all about seeing i.e., perspective. The imperative beckons the reader to pause and consider the gravity of what Moses is about to say next: “STOP… THINK… CONTINUE: The blessing and the curse!”

However, what Moses commands his people to see is not merely a conjuring of visual perspective. The Hebrew word ראה (re’eh) encompasses so much more than physical perception and the content that Moses presents after delivering the imperative demonstrates his desire for the nation to see beyond themselves and to what is visible from heaven’s perspective. The dynamic application of the word ראה is evident in its diverse uses throughout the Hebrew Bible. For instance, in Ecclesiastes 1:16 the author employs the word ראה to describe the seat of human intellect – the heart – having perceived and acquired great wisdom and knowledge:

דברתי אני עם־לבי לאמר אני הנה הגדלתי והוספתי חכמה על כל־אשׁר־היה לפני על־ירושׁלם ולבי רָאָה הרבּה חכמה ודעת׃

I said to myself: “Here I have grown richer and wiser than any that ruled before me over Jerusalem, and my mind has zealously absorbed (lit. seen - ra’ah) wisdom and learning.”

Elsewhere, in I Samuel 9:9, we discover that the prophets of Israel were formerly called “seers” – a participial noun of the same root, רואה (Ro’eh). Apparently, in the generations before the Davidic dynasty, the prophets of Israel carried a title that was symbolic of their ability to “see” Godly visions. Thus, Moses’ application of the word throughout the book in lieu of its accompanying context demands the people to enter the Promised Land with clarity and understanding of the big picture. 

The fifty-two commandments that follow throughout the Torah portion all pertain to life in the Land of Israel:

These are the decrees and ordinances that you shall observe to perform in the Land that Hashem, the God of your forefathers, has given you, to possess it, all the days that you live on the Land (Deut. 12:1).

To be successful in the Land of Israel, the Jewish people must perceive the nature of their collective calling and appreciate how each individual is integral to the prosperity or failure of the mission. Ibn Ezra, one of the most distinguished Jewish biblical commentators and philosophers of the Middle Ages, comments on re’eh (Deut. 11:26) and explains that Moses simultaneously speaks to each covenant member at the individual level. The imagery can be likened to a pew sitter who processes a public address from the pulpit while all the while sensing that the preacher’s eyes are directly on them. Moses is imparting to each Jew Godly vision, understanding, and wisdom to discern blessing from curse and to choose life!

The concept of personal salvation and a personal relationship with God is not original to Christianity. Rather, the concept is rooted in Judaism by what is called in Hebrew, Ge’ulah Pratit (personal redemption). In the rabbinic commentaries, personal redemption is discernible as a class from national or corporal redemption. However, the error in Western Christian thought is the tendency to divorce the individual from communal responsibility as it pertains to a person's influence on corporal standing. Both are important concepts in Jewish thought, and Judaism teaches that a multitude of personal redemptions is added together to bring about Israel’s corporeal redemption, and ultimately a global redemption. The order is not dissimilar to Paul’s numerous statements about the priority of the gospel message - to the Jew first and then to the Gentiles (Rom 1:16; 2:9-10). 

The consequence of this understanding is that our individual actions and the decisions we make affect the merit and standing of God’s covenant community. Often, the blessings and curses described in Moses’ discourse are interpreted by Bible readers to mean that personal prosperity and blessing will come to those who are faithful to God and obedient to Torah. While it is true that there is something to be said about personal merit and how it corresponds to individual standing in the Kingdom of Heaven (Mat. 5:19; 18:4; 19:28-20:16), the blessings and curses in Deuteronomy have to do with corporeal prosperity in this life, within the confines of time and space. It is no uncertainty that there are plenty of godly individuals who live paycheck to paycheck or struggle to make ends meet. There are numerous examples and parables in the New Testament of righteous individuals struggling in the present while accumulating riches in heaven e.g., the widow who gave two pennies out of her poverty (Mk. 12:41-44) and the illustration of Lazarus who was poor in this life but merited to be welcomed by Abraham in the Kingdom of Heaven (Luke 16:19-31).

The perspective Moses is portraying pertains to national prosperity as an indicator of Israel’s success in fulfilling their covenant responsibility and achieving their national objective: Mainly, to promote righteousness and advance God-consciousness among the nations. Essentially, when the Jewish people are devout in their mission, personal redemptions are added together to accelerate the unveiling of the Master of the World and ultimately, global redemption. Thus, when Israel prospers, the world prospers. And when things are on the right track, one only needs to look to the Land of Israel and see – Blessing and prosperity among the Jewish people, rain upon the land, and abundance in the field. Yet, the message of Parshat Re’eh is that nobody should think for an instant, that they are insignificant as individuals in contributing to that vision! As Moses will explain in later chapters: 

“When such a person hears the words of this oath and they invoke a blessing on themselves thinking, ‘I will be safe, even though I persist in going my own way,’ they will bring disaster on the watered land as well as the dry. (Deut. 29:19).’”

Thus, Parshat Re’eh is all about the opportunity that God extends to His people to receive His help and mercy so that they may elevate their collective neshamah (soul) to new heights. Re’eh is about seeing the whole of the Torah and its commandments from the proper perspective. It’s about seeing the mitzvoth with the same vision that was given to Moses with Israel coming into the Land and living according to the principles and guidelines of the Torah, which are enumerated collectively in this week’s parashah as follows:

CH. 12 | Possessing the Land and eradicating idols. Establishing God’s Sanctuary in the place that He chooses to have His name dwell. 

CH. 13 | Responding properly to false prophets and demonstrating communal cohesion when there is a threat or disruption.

CH. 14 | Contributing to the national and common welfare of the people and its leaders through the various tithes. In this way, the laborers who tend to the spiritual needs of the nation will be sustained, and when people come together to participate in the Divine Service, the Temple will be maintained and functioning. 

The motif is that every individual has something to offer to the community, whether talents, finances, or creativity, that contributes positively or negatively to the prosperity of the nation. Thus, every decision and action made on the part of the individual has the power to tilt the scales toward blessing or curse. As Moses puts it, for every covenant member, life and death come down to a choice. 

Parshat Re’eh is all about seeing the program of God and buying into it. In the 21st century, we have the luxury of looking back over the course of nearly 4,000 years of Jewish history and perceiving the moments when our people lost the vision. Even in the moments of greatest despair, we also have the benefit of seeing that in our short-sightedness, God has never abandoned us, and the opportunity He offers to recapture the vision and return to Him remains in every generation. 

Watch Batya Teaching about Parashat Re’eh.

Re'eh V5

Delve into God’s vision for the nation in Parashat Re'eh. Explore how each individual shapes collective prosperity and the importance of upholding the principles and guidelines of the Torah.

"See, I place the land at your disposal. Go, take possession of the land that Hashem swore to your fathers Abraham, Isaac, and Jacob, to assign to them and to their heirs after them."

The Hebrew title for the book of Deuteronomy is Devarim (lit. words) and is taken from the first verse of the book which begins with, “These are the words (devarim) that Moses spoke…” The weekly Torah portion bears the same title and covers Deuteronomy 1:1-3:22.

Deuteronomy reads like one continuous dialogue and constitutes Moses’ parting words to the nation in the final weeks of his life. The Sages of Israel referred to the book as Moses’ “Mishna Torah” (repetition/explanation of the Torah) because, in truth, the book is Moses’ final appeal to the nation, in his own words, to keep the laws and values that God had already instructed them throughout the wilderness experience (Exodus-Numbers). 

Moses’ address contains rebuke, dire warnings against potential pitfalls, and the promise that no matter how far the Jewish nation may drift from God’s direction, the door to repentance and reconciliation is always open (Deuteronomy 30:1-6). Thus, the instructions repeated by Moses in Deuteronomy are communicated verbally from his perspective: “Moses began explaining this Torah, saying…” (Deuteronomy 1:5-6) – and represent Moses’ vision of what it would take for the people to remain strong and courageous, and faithful as they prepared to inhabit the Promised Land.

As Moses delivered his “words” to the nation, he did so with the understanding that he himself would not join his people in their conquest. He knew that life in the Promised Land would be completely different from the life they had known in the Wilderness, where God’s constant presence and daily miracles that accompanied them had become the norm. They would no longer enjoy the daily provision of manna that they received for 40 years but would have to plant and sow by the sweat of their brow and depend on God’s provision of rain to produce their food. Their new life would require strength and self-discipline to avoid the snares and temptations of their pagan neighbors and false prophets. Furthermore, they would need to establish courts and a government, forge social relationships, and develop the means to provide for and protect the poor, widow, foreigner, and orphan. 

In verse 8, Moses levels with the people and explains that the challenge of securing the Land was a foregone conclusion. God would fight the battles on Israel’s behalf. The only thing that was left for the embryonic nation to do is to move forward in faith and embrace the free gift of inheritance that God had prepared for them:

רְאֵ֛ה נָתַ֥תִּי לִפְנֵיכֶ֖ם אֶת־הָאָ֑רֶץ בֹּ֚אוּ וּרְשׁ֣וּ אֶת־הָאָ֔רֶץ 

אֲשֶׁ֣ר נִשְׁבַּ֣ע יְ֠הֹוָ֠ה לַאֲבֹ֨תֵיכֶ֜ם לְאַבְרָהָ֨ם לְיִצְחָ֤ק וּֽלְיַעֲקֹב֙
 לָתֵ֣ת לָהֶ֔ם וּלְזַרְעָ֖ם אַחֲרֵיהֶֽם׃

"See, I place the land at your disposal. Go, take possession of the land that Hashem swore to your fathers Abraham, Isaac, and Jacob, to assign to them and to their heirs after them." – Deuteronomy 1:8

According to Moses, the inheritance of the Promised Land was a gift established on the grounds of God’s grace and favor for the merit of the Patriarchs, Abraham, Isaac, and Jacob. As Moses would explain later in his discourse: “It is not because of your righteousness and rectitude that you will be able to possess their country; but… to fulfill the oath that Hashem made to your fathers… (Deuteronomy 9:5).”

The notion that God’s favor is procured on behalf of a single worthy individual is a major theme throughout the Hebrew Bible (Tanakh), and serves as a basis for understanding the role of Messiah as a guarantor in the New Testament (Hebrews 7:2). The book of Genesis as a baseline is replete with examples of individuals who lived righteous lives by faith, and God extended their merits to justify a multitude. For example, Noah was considered righteous in his generation for having done everything God commanded (Genesis 6:9, 22) and for his sake, the human race was spared. Abraham was considered righteous for his faith (Genrdid 15:6); and so too – Isaac and Jacob – and because of God’s love for them (Romans 11:28), countless generations of Jews and non-Jews from every nation are, and have been blessed (Genesis 12:3, 22:18). 

“As far as election is concerned, they are loved on account of the patriarchs.” – Romans 11:28

By the beginning of the First Century CE, the notion that God would prosper the nation on behalf of a righteous agent was well-established in Judaism. With this general purview in mind, Moses reminds the nation that there is nothing they could have done or could do to deserve the gift that God placed before them in keeping with the words: “natati lifneihem – I am giving it before you (v. 8).” In other words, just reach out and grab it, it is a free gift!

The foremost Jewish commentator, Rashi, comments on Deuteronomy 8:1 as follows:

The land which the Lord swore unto your fathers… Why does Moses further mention their names: to Abraham, to Isaac, and to Jacob? But it is to suggest the following: The merit of Abraham would itself suffice, that of Isaac would itself suffice, that of Jacob would itself suffice, that I should give the land to you (cf. Sifrei Devarim 8:1)

Once again, the commentary seeks to reinforce the understanding that there is nothing else that Israel could have done or anything they could do to have received the gift. The inheritance was a measure of God’s favor i.e., grace, and Israel received it not by their own merit, but by the individual merit and individual righteousness of their fathers Abraham, Isaac, and Jacob. 

Yet, as wonderful as this gift is, it still presents a dilemma: If the people are receiving an inheritance as a gift thanks to God’s love for the fathers, then why do the people have to fight for the Land? In addressing this dilemma, the classic commentators further draw on the subtleties of the Hebrew grammar in v. 8 to explain the underlying reason for why Israel was delayed in entering the Land in the first place: 


רְאֵ֛ה נָתַ֥תִּי לִפְנֵיכֶ֖ם אֶת־הָאָ֑רֶץ 

"See, I place the land before you."  – Deuteronomy 1:8a

Verse 8 begins with an imperative addressed to the nation in the singular: “re’eh – see!” The immediate statement that follows is the object of the imperative: “I have given the land before you.” However, the way in which these lines are communicated in the Hebrew text produces an unbalanced statement: The imperative is addressed in the singular (re’eh, not the pl., re’u), while the statements that follow are addressed to the same audience in the plural (lifneichem, not the sing., lifneicha):

It is worth noting for non-Hebrew speakers that, unlike the English language, second-person imperatives and personal pronouns are distinguished between the singular and the plural in Hebrew. Furthermore, while the switch from a singular address to a plural address mid-sentence is not impossible, it is striking and beckons further question and investigation. 

The classic Jewish commentaries make special note of this unique linguistic feature and deduce some relevant conclusions for the present day that are based on the circumstances of the Israelite nation that stood at the edge of the Wilderness. The 17th-century Talmudist, Chaim ibn Attar (also known as Or HaChaim), deduces the following conclusion:

“Behold (sg.), I have set the land before you (pl.);” The Torah switches from the singular re’eh, to the plural lifneichem, “before you (pl)”, because when it comes to looking at the land they were all alike. However, each individual Jew was different from his brethren in character, mentality, etc. Similarly, the nature of taking possession of the land and what it meant to each Israelite differed, so the verse's balance is in the plural.

Or Ha’Chaim’s observation bares a universal truth that is applicable to our own times: As individuals, we each have the capacity to think and express ourselves in our own unique way. The modern State of Israel is undoubtedly diverse as the world itself. And the Messianic Jewish community resembles that diversity as a microcosm of the Jewish world. However, the greatness of any civilization comes when individual parts are assembled and working together towards a common goal. 

For the rabbis, they interpreted Moses’ diverse manners of address as indicative of Israel’s corporeal unity. When it came to the Promised Land, every Jew agreed that it was important. But when it came to understanding their covenant responsibility and relationship to the Land of Israel, their perspectives differed among individuals. 

This observation hearkens to the very reason that Israel did not enter the Land in the first place: From the onset of their exodus from Egypt, and when God told them to move on from Mount Horeb, they were not united in purpose and vision. 

The importance of our own time cannot be understated. The Apostles of Yeshua had much to say about the importance of individual entities working together to comprise a single part, and the necessity of unity in vision to manifest God’s kingdom as an earthly reality:

"Just as a body, though one, has many parts, but all its many parts form one body, so it is with Messiah. For we were all baptized by one Spirit so as to form one body – whether Jews or Gentiles, slave or free – and we were all given the one Spirit to drink. Even so, the body is not made up of one part but of many"  - 1 Corinthians 12:12-14

Herein lies the necessity to fight for the Land in tandem with receiving it: The process of acquiring God’s inheritance was designed to spur the development of unity. Part of Israel’s journey through the Wilderness to the Promised Land was to unite the hearts of the people to accomplish God’s purposes through them:

"Remember the long way that your God, Hashem, has made you travel in the wilderness these past forty years, in order to test you by hardships to learn what was in your hearts: whether you would keep the divine commandments or not" 

When Israel’s vision was out of line, the Wilderness trek was extended and their glorious entry to Eretz Israel was delayed.

The same can be said of our present exile and the unity of the Jewish people and the Messianic body. What is it that prevents the ushering of God’s kingdom in our midst, or the effectiveness of the Messianic Jewish community in testifying the message of Yeshua? The answer is simple, by and large, we are not united in our vision and we don’t agree on what it means to be Jewish or to follow Yeshua. In the meantime, the process that we are walking out as individual parts and being assembled is designed for us to learn unity through trial and experience. By overcoming obstacles and learning from mistakes in humility, we grow into the “house that is being built together for God’s glory” (Ephesians 2:19-22) and hasten the manifested reality of God’s kingdom in our midst. 

Shabbat Shalom!

Gain fresh insights from Moses' vision in Parashat Devarim, exploring themes of inheritance, unity, individual merit, and the journey to the Promised Land.

Parashat Devarim: From the Wilderness to the Promised Land | Blog | Vision for Israel

Parashat Devarim: From the Wilderness to the Promised Land


Even if you had brought us to a land flowing with milk and honey, and given us possession of fields and vineyards, should you gouge out the eyes of those involved? We will not go up!” 

The Torah is like a river with a strong undercurrent that unites its seemingly independent parts to produce a consistent, central theme. Each parashah leads into the next like a logical train of thought ensuring that juxtaposed details and narratives, as unrelated as they may seem, are actually more related than they appear. That is why Yeshua and the apostles were readily able to identify the Torah’s overarching theme:

In everything, therefore, treat people the same way you want them to treat you, for this is the Law and the Prophets (Mat. 7:12)

Ideally speaking, the thread that weaves each Torah portion to the next also accompanies us as we go about our business during the week. Each parashah is divided into seven aliyahs, corresponding to the seven days of the week. Theoretically, it is possible to enter each Shabbat in sync with the rhythm and pulse of the Torah’s themes for a given week. As participants “in the world but not of it,” it is important to establish regular times of Torah study. A practical way to achieve this is to read one aliyah, or one section, of the Torah portion each day.

This week’s Torah portion is Parashat Korach (Numbers 16:1-18:32) which is named after the individual responsible for instigating the most famous insurrection against Moses and Aaron. According to the narrative, Korach, a distinguished priest from the foremost Levitical family of the Koathites, accuses Moses of establishing himself as the supreme leader in Israel and practicing nepotism by appointing his brother, Aaron, as Israel’s high priest. Korach’s argument is simple: “All Israel is holy, and God is among them,” so Moses shouldn’t exalt himself above the LORD’s assembly (Numbers 16:3).

Not to be outdone, two Reubenites from an adjacent camp, Dathan and Abiram, capitalize on the crisis and level their own grievance against Moses, accusing the supposed self-appointed leader of bringing the Israelites out of Egypt only to exterminate them in the desert (Numbers 16:12-14). Their argument is consistent with the national disapproval we read about in last week’s portion of the ordeal of the Twelve Spies, who discouraged the people with an evil report and in turn, refused to ascend to the Promised Land. This week, Dathan and Abiram protest:

Even if you had brought us to a land flowing with milk and honey, and given us possession of fields and vineyards, should you gouge out the eyes of those involved? We will not go up!” (Num. 16:14)

Together with Korach, Dathan, and Abiram insight 250 of Israel’s leaders to square off against Moses by approaching the Tabernacle with their own incense and censers (vv. 16-19). In the end, Moses is vindicated by God’s appearance, the rebellion is squashed, and the ground opens to swallow Korach, as well as Dathan and Abiram and their families, and their entire possessions.

Lessons abound in Parshat Korach about communal strife and personal conduct when dealing with a dispute. And for that reason, it is easy to see why Parashat Korach has been read as an admonition for centuries. As a matter of fact, the New Testament provides a stark warning about the subversive division in the body of Messiah and offers Korach as an example to avoid:

Woe to them! They have taken the way of Cain; they have rushed for profit into Balaam’s error; they have been destroyed in Korah’s rebellion. (Jude 1:10-11)

It is apparent that Korach’s example is intended to serve as an everlasting reminder for all believers. Whatever Korah did was not good, and disciples of Yeshua still have to be on guard against such divisive behavior even today! That is why Jude writes in earlier verses:

Because certain individuals whose condemnation was written about long ago have secretly slipped in among you (v. 4)… these dreamers defile the flesh, reject authority, and speak evil of dignitaries (v. 8)… [they] speak evil of whatever they do not know; and whatever they know naturally, like brute beasts, in these things they corrupt themselves (v. 10).

These testimonies and more are among the many reasons Korach is remembered, and his insurrection studied as an admonition for the ages. However, as unholy as this individual may seem, we must remember that there is an overall theme that is woven into each verse of the Torah – a motif so strong that the thematic link between the first verse of a parashah (which often contains a word representing the title), and the last verse is stronger than the end of any one portion and the beginning of the next. That leads us to consider the legacy of Korach: How is it appropriate that an entire Torah portion is named after him? And if the central theme of the Torah portion is Korach, then what does that teach us about the bulk of our parashah which largely seems to have nothing to do with him?

After thwarting the insurrection, God confirms Aaron in the priesthood and provides additional legislation regarding priestly and Levitical privileges and responsibilities. In chapter 17, we read the famous passage where God instructs the twelve leaders of the tribes of Israel to write their names on their staff and to place them before the Ark of the Covenant in the Tabernacle. Overnight, Aaron’s staff – which represented the tribe of Levi – budded, blossomed, and produced almonds. Thus, confirming God’s selection.

Legends abound concerning the Rod of Aaron, and the Torah mentions that after the other eleven staffs were removed, Aaron’s staff was returned to the Tabernacle and placed before the Ark as a warning against the rebels (Num. 17:10-11). The Book of Hebrews asserts that the Staff of Aaron was placed inside the Ark itself, along with a golden pot of manna and the tablets of the covenant (Heb. 9:4). The midrashic traditions attest to its redemptive and messianic qualities, explaining that the same staff was given as a scepter to the Davidic kings until the destruction of Solomon’s Temple and that although it has since been lost, it will be returned again to king Messiah upon his coming as a symbol of his authority over the wicked.

On the surface, it would appear that none of these things have anything to do with Korach; however, because this section of Scripture is included in the pericope dealing with Korach, we know that somehow this is all related to his legacy.

The Book of Proverbs assures us of the fate of the ungodly and the longevity of the memory of the righteous:

The name of the righteous is invoked in blessing, But the name of the wicked will rot (Prov. 10:7).

We take this to mean that the name of the wicked will be forgotten or blotted out. As a matter of fact, Talmudic tradition teaches, “Their names shall decay for we do not mention (the wicked) by name.” This principle is most notably demonstrated in the communal reading of the Megillah (Scroll of Esther) each year at Purim, where it is customary to drown out the mention of Haman’s name with boos. If the same principle were justly applied to Korach, it would seem counterintuitive to recall an entire section of Scripture by his name.

It is notable that there is no indication of righteousness in Korach’s name itself. Nevertheless, his name lives on in biblical memory - and naming a Torah portion after him is only the tip of the iceberg!

Korach’s name and legacy are perpetuated in many places throughout Scripture, primarily through the lives of his children. This should make us pause and consider: Didn’t the ground swallow up all the rebels and their children? That was certainly true of Dathan and Abiram, but that was not the fate of Korach’s descendants (Num. 16:27).

In fact, a number of the compositions in the Book of Psalms are attributed to his sons (Ps. chs. 42-49, 84, 85, 87, 88). Elsewhere we learn that Korach merited to be a forerunner to the prophet Samuel (1 Chr. 6:3-15), one of Israel’s most notable prophets. Considering that the majority of the Psalms are attributed to King David and the sons of Korach, not to mention that the prophet who would ultimately anoint David as Israel’s king is Korach’s direct descendant, it is alarming that Korach’s name and King David are even mentioned in the same breath! But they are, and favorably so. These details could lead one to speculate that perhaps Korach was not the villain that he would appear to be.

Make no mistake, there is no saving grace for Korach although he had the privilege of fathering righteous children. Whereas his progeny repented, Korach did not. Nevertheless, the fact that Korach’s punishment did not extend to his children may be indicative of his intentions. While his judgment was misguided, he wasn’t entirely insincere whereas Dathan and Abiram actively sought out a pretense to oppose Moses. 

Korach’s dispute is accompanied by several peculiarities. On the one hand, it appears that he was set against the institution of the priesthood itself: “Everyone is holy and God is among them.” On the other hand, it is apparent that Korach and his followers sought the priesthood for themselves, as Moses explicitly states:

Is it not enough for you that the God of Israel has set you apart from the community of Israel and given you access to him, to perform the duties of the LORD’s tabernacle and to minister to the community and serve them? Now that He has advanced you and all your fellow Levites with you, do you seek the priesthood too? (vv. 9-10)

In truth, Korach was not so double minded and he was much more calculated than he appears. As a wealthy and educated leader of the Koathite family, he held a prestigious role as the foremost handler of the Tabernacle’s sacred objects (Num. 4:4-20). Having experience and proximity to the holiest items in the Sanctuary, he was more than knowledgeable in the facilitation of the Temple service. The fact that he was able to persuade a host of influential leaders and fund the distribution of 250 incense censers is also a testament to his wealth and charisma. But he was not eligible because God entrusted the office to Aaron and his descendants. It is possible that Korach sincerely believed that he was justified in his cause, that he would elevate the priestly office, and that he alone would be vindicated before God in the trial of the accusers. Whatever the case, it is apparent from his own words that Korach opposed Moses and questioned his qualifications to hold executive authority. It is also apparent from Moses’ rebuttal that Korach sought the office of High Priest for himself.

In the ancient Aramaic translation of Numbers 16:1, the opening words of our Torah portion, the phrase, “Korach took,” is translated as “Korach divided” (Targum Onkelos). To understand the intent behind the translation we must first comprehend that there are distinctions among the various sacred roles within the social fabric of Israel: For example, the primary difference between the kohanim (priests) and commoners was that the kohanim were withdrawn from the secular world and totally occupied with maintaining the sanctity of their office. This is especially true of the Kohen Gadol (High priest) to whom Korach’s accusation was levied. Concerning the High Priest, the Torah says the following:

He shall not go outside the sanctuary and profane the sanctuary of his God, for upon him is the distinction of the anointing oil of his God… (Lev. 21:12).

The Kohen Gadol had a specific vocation and carried a level of personal sanctity that did not allow him to mingle with the common people during his service. Korach certainly had this distinction in mind when he contended, “Why do you [Moses] elevate yourself above the people?”

However, there is one important aspect of the High Priest’s function that Korach overlooked: Just because Aaron was not permitted to leave the sanctuary and associate with the people did not mean that he was uninvolved in their lives. As a matter of fact, we read an inspiring account of Aaron’s service as he provides a remedy for the accusers who are dying as a result of their confrontational service:

Aaron took it, as Moses had ordered, and ran to the midst of the community, where the plague had begun among the people. He put on the incense and made atonement for the people; he stood between the dead and the living until the plague was checked (Num. 16:47-48).”

Contrary to Korach’s assessment, Aaron and every subsequent High Priest carried a unique burden in how they functioned on behalf of the people. As intercessors and mediators before God on the people’s behalf, they figuratively and quite literally stood between the living and the dead. Part of the responsibility of Kohen Gadol was to draw the people up to his own level of holiness by inspiring them, sanctifying them, and elevating them through the example of his personal conduct. However, Korach did not perceive this responsibility in correspondence to the unlimited potential of the nation. He only saw the distinction and the separation between priest and nation.

When studied in this light, it is easy to see the inconsistency in Korach’s claim. Part of his argument was true, “all Israel is holy,” as Scripture states concerning her: “but you shall be to Me a kingdom of priests and a holy nation (Ex. 19:6).” However, Korach’s failure came as a result of his inability to see those distinct functions as a single entity, edifying each other and working together to sanctify God’s name in the world. Along those lines, the apostle Peter reminds us that despite our diversity and distinct callings, we are “being built into a spiritual house to be priests set apart for God to offer spiritual sacrifices acceptable to him through Yeshua the Messiah (1 Peter 2:5 CJB).”

Although part of Korach’s mistake was in assuming that the commoners had as much right and honor as the High Priest, the division he brought into the community had the effect of strengthening the office of the High Priest. In the end, we read about the budding of Aaron’s staff and the 24 priestly gifts that follow in chapters 17 and 18. As previously mentioned, these divine demonstrations produced a sign in Israel of Messianic proportions. Furthermore, its results and the midrashic and prophetic notion that Aaron’s rod should serve not only as affirmation of his priesthood, but also as the scepter of Israel’s monarchy, aligns well with the picture the Book of Hebrews paints about Yeshua as a messianic figure who ultimately unites Israel’s most sacred offices, just as Moses functioned for a time as Israel’s de facto king, prophet, and high priest (see Deut. 18:18).

Herein lies the connection between the first and last verses of our Torah portion. Although Korach represents division and the Torah represents ideals that strive for unity and mutual love, the union that Torah brings comes not in spite of, but through, the medium of division. Just as we see at Creation - the division of waters and the separation of light and darkness - these things precipitate the goodness and blessing that God showers on the earth. In the same way, Israel’s most sacred offices must come with distinction in order to find solidarity and fullness with the coming of the Messiah at the final redemption. The same can be said of Korach. His division was a precondition to strengthening the priestly covenant and securing its validation. Thus, the name of Korach, for better or for worse, is remembered in Scripture.

Watch Batya as she teaches about Parashat Korach.

Parashat Korach is more than a Torah portion of insurrection and rebellion - but of the divine right to priesthood. Read how God protects the righteous!

Korach’s Legacy | Blog | Vision for Israel

Jerusalem, built as a city joined together. - Psalm 122:3

Yom Yerushalayim, or Jerusalem Day, is a relatively new addition to the Hebrew calendar that commemorates the reunification of Jerusalem under Jewish sovereignty in 1967. Celebrated on the 28th day of Iyar, May 19 this year, the holiday marks a pivotal moment in Jewish history and the continued importance of Jerusalem as a spiritual capital.

For over a millennium, Jerusalem has served as the capital of the Jewish people. King David conquered the city around 1000 BCE and established his monarchy there. However, Jerusalem was later conquered twice, the second time by the Romans in 70 C.E., which was a significant event in Jewish history. Since then, Jews have mourned the loss of Jerusalem for thousands of years, including an official day of mourning every year on Tisha B’Av. Although they have been in exile for two millennia, Jerusalem remains the Jews’ spiritual capital. Jews still pray facing Jerusalem and make references to the city in their religious services to this day.

The city was divided between Israel and Jordan after the Israeli War of Independence in 1948, with East Jerusalem (where the wailing wall is located) falling under Jordanian control and West Jerusalem remaining under Israeli control.

On the third day of the Six-Day War in June 1967, the Israeli army captured East Jerusalem, marking the first time in thousands of years that the entire city was under Jewish control. This victory allowed Jews access to the holiest part of the city — the Western Wall, the only remnant of the holy Temple.

Due to the young age of Yom Yerushalayim, specific customs and traditions are still emerging. The holiday is becoming a pilgrimage day when thousands of Israelis travel to Jerusalem to show solidarity with the city. This solidarity is particularly important as the international community has never approved the "reunification" of the city under Israeli sovereignty, with many countries not recognizing Jerusalem as the capital of the Jewish state.

The Israeli education system devotes the week preceding Yom Yerushalayim to enhancing students' knowledge of the city's history and geography, emphasizing its unique role in Jewish messianic aspirations since Biblical times.

The religious status of Yom Yerushalayim is somewhat ambiguous compared to Yom Ha'atzmaut (Israel Independence Day). Following the model of Yom Ha'atzmaut, the Chief Rabbinate of Israel decided that Yom Yerushalayim should also be marked with the recitation of Hallel (psalms of praise) and a lengthier version of Psukei d'Zimra (the psalms in the earlier part of the morning service). Israel's Progressive (Reform) prayer book notes that Hallel should be recited on Yom Yerushalayim, but not so the Masorti (Conservative) prayer book, which suggests a list of supplemental readings for this day.

The holiday's religious ambiguity is also reflected in the celebrations outside of Israel. While Jerusalem has significant meaning for all Jews, Yom Yerushalayim has yet to attain the popularity of Yom Ha'atzmaut and is not observed extensively outside of Israel.

Nonetheless, Yom Yerushalayim remains an important day for many Jews to celebrate the reunification of Jerusalem and the political independence of the Jewish people. As the holiday continues to evolve, its significance as a symbol of unity and perseverance will no doubt remain a focal point for Jewish communities worldwide.

A quote from Psalm 122:3, often cited in Yom Yerushalayim celebrations, serves as a reminder of the unity the day represents: "Ir shechubrah lah yachdav” — a city that was joined together.

A notable celebration marking Yom Yerushalayim is the Rikudgalim, or Dance of Flags, which is a flag-waving parade involving thousands of people, particularly young religious Zionist Jews. Participants march through the streets of Jerusalem, many wearing blue and white – the colors of the Israeli flag – to demonstrate their love and support for the city.

The parade typically begins in the western part of Jerusalem and continues through the Jaffa Gate into the Old City, culminating at the Western Wall. This procession not only serves as a joyous celebration of the reunification of Jerusalem but also as a symbol of the Jewish connection to the city's historical and religious sites.

Though Yom Yerushalayim is not as widely celebrated outside of Israel, Jewish communities around the world often hold events and activities to honor the day. Synagogues, schools, and community centers may host special prayer services, lectures, and discussions about the significance of Jerusalem in Jewish history and tradition.

In some communities, solidarity marches or gatherings are organized to express support for Israel and the Jewish people's connection to Jerusalem. These events can include live music, speeches, and educational activities for children and adults alike, fostering a sense of unity and pride in Jewish heritage.

Yom Yerushalayim has not been without its challenges and controversies. The reunification of Jerusalem under Israeli control remains a controversial issue, with the international community largely not recognizing the city as the undivided capital of Israel. Additionally, the Palestinian population in East Jerusalem and the West Bank sees the celebration of Yom Yerushalayim as a provocative act that undermines their claims to the eastern part of the city.

In recent years, the Dance of Flags parade has been criticized for its route through Muslim-majority neighborhoods, leading to tension and sometimes clashes between participants and Arab residents. As a result, alternative routes and security measures have been proposed and implemented to minimize the potential for conflict.

Despite these challenges, Yom Yerushalayim continues to be a significant holiday for many Jewish people. It serves as a reminder of the historical, religious, and cultural importance of Jerusalem and the ongoing struggle to maintain a Jewish presence in the city.

Yom Yerushalayim is a day to celebrate the reunification of Jerusalem and the Jewish people's connection to their eternal capital. While the holiday is not as widely observed as Yom Ha'atzmaut, it remains an important occasion for many Jews to express their love and devotion to the city of Jerusalem. Through parades, prayers, and educational events, Yom Yerushalayim serves as a reminder of the Jewish people's enduring connection to their ancient capital and the ongoing challenges they face in maintaining that connection.

Discover the significance of Yom Yerushalayim, the holiday that commemorates the reunification of Jerusalem, and explore its customs and history.

Yom Yerushalayim: The Celebration of Jerusalem's Reunification | Blog | Vision for Israel

Yom Yerushalayim: The Celebration of Jerusalem's Reunification

This Shabbat we’ll be studying two parashot, Achrei Mot and Kedoshim which arefound in Leviticus 16:1-20:27. The double Torah portions of Achrei Mot and Kedoshim can be succinctly summarized as the Torah’s “holiness chapters.” Leviticus chapter 16 addresses the holiest man in the world – the High Priest – concerning the holiest day of the year – Yom Kippur – and his service carried out in the holiest place on earth – The Holy of Holies. Not to be outdone, the next parashah is called Kedoshim which means “holy ones,” and begins with a very famous verse about holiness: 

And the LORD spoke to Moses, saying, “Speak to all the congregation of the children of Israel, and say to them: You shall be holy, for I the LORD your God am holy.” 

The opening passage in Parshat Kedoshim begins with the commandment to be holy as God is holy (Lev. 19:2). Jesus alludes to this verse in his famous Sermon on the Mount, but significantly escalates the imperative: “Be perfect, therefore, as your heavenly father is perfect” (Matt. 5:48). This is one command that many would argue is impossible to keep. How can we be perfect if we are fallible by nature? How can we be holy like God if He is most holy? 

Much of what should be understood about holiness can be derived from the word’s Hebrew etymology. The Hebrew word for holy is קָדוֹשׁ (kadosh), which carries the connotation of being ‘set apart’ or different from what could be considered ordinary or mundane.

For example, the Temple is holy because it is set apart from every other edifice in the world as it hosted the presence of God. Jerusalem is called the “holy city” because it has the distinction of housing the place of worship. And Eretz Israel is called the “holy land” because it is central to God’s covenant with the Jewish people. 

All of these are called holy because they are distinct and dedicated to God’s purpose. According to the Bible, the process of becoming holy or making something holy is called sanctification. Perhaps the most famous act of sanctification or “setting apart” takes place every Friday evening in Jewish homes, where a blessing of kiddush is said over a cup of wine, and a verse from the creation account is quoted: 

“And God blessed the seventh day and declared it holy – having ceased on it from all the work of creation that God had done” - Gen. 2:3

Like Israel, Jerusalem, and the Temple, the Sabbath is holy. The Holy Shabbat derives its distinction from creation because, unlike the other six days, God ceased from creating and dedicated it, later entrusting its safekeeping to the Jewish people for all time (Ex. 31:16-17):

So Bnei-Yisrael is to keep the Shabbat, to observe the Shabbat throughout their generations as a perpetual covenant.It is a sign between Me and Bnei-Yisrael forever, for in six days Adonai made heaven and earth, and on the seventh day He ceased from work and rested.

With this most basic principle of holiness explained, we can now begin to understand God’s imperative to His people concerning holiness. The first and most obvious question we should ask is what it means to be holy. Or framed another way: What is it about God’s holiness that we are commanded to emulate? In the context of the Torah portion – Parshat Kedoshim, the command to be holy as God is holy introduces a long list of instructions that would seem to define the standard for holy living.

For example, in the very next verse, God repeats the imperative to revere our parents and to guard His Sabbaths (Lev. 19:3): “Each one of you is to respect his mother and his father, and keep My Shabbatot. I am Adonai your God.” In verse 4, He admonishes the Israelites to shun idolatry: “Do not turn to idols, or make molten gods for yourselves. I am Adonai your God.” Interestingly, these three instructions carry over from the Ten Commandments, which serve as categorical preludes to the rest of the Torah’s 613 precepts.

Throughout the rest of the chapter (19:9-37), the Torah provides instructions about the responsibility that mutual covenant members have to each other, with v. 18 comprising the most famous line that encapsulates all the others:

“Love your neighbor as yourself: I am the LORD.”

The implication for holiness is that Israel must be solely consecrated to God and entirely devoted to each other for the purpose of being a light to the nations. For this reason, God demands Israel to be distinct from the rest of the world: “You must not do as they do in Egypt, where you used to live, and you must not do as they do in Canaan, where I am bringing you” (Lev. 18:3).

Toward the end of Parshat Kedoshim, after providing a list of positive commandments in chapter 19, and a list of negative commandments in chapter 20, God again reminds the people: 

“You shall not follow the practices of the nation that I am driving out before you. For it is because they did all these things that I abhorred them (Lev. 20:23).”

As the precursor to all of this, the holiness statement in 19:3 is God’s admonishment to be set apart. Just as God is distinguished and unique in the universe, so too are His people challenged to be distinct and uncorrupted by the world around them.

The same standard is incumbent upon us today. As disciples of Yeshua, we are called to be different from the rest of humanity and live lives that rise above – for instance – the illicit sexual relationships described in Leviticus 18; because according to the correct understanding of holiness, whenever there is a separation from immorality, there is also holiness.

In this regard, Peter quotes Lev. 19:2 in his epistle when he says: 

“As obedient children, do not conform to the evil desires you had when you lived in ignorance. But just as he who called you is holy, so be holy in all you do…” - 1 Peter 1:16

Holiness does not necessarily mean that we will be perfect, but the Torah also assures us that if we are faithful in the pursuit of perfection, we will inevitably be distinct and achieve holiness (Deut. 16:20): Justice, justice you must pursue, so that you may live and possess the land that Adonai your God is giving you. In the context of Yeshua’s statement in the Sermon on the Mount, this is what he meant when he said to be perfect. The preceding verses establish his point:

“If you love those who love you, what reward will you get? Are not even the tax collectors doing that?”

HINT: Be different! Rise above the ordinary!

“And if you greet only your own people, what are you doing more than others? Do not even pagans do that? Be perfect, therefore, as your heavenly Father is perfect.” - Mat. 5:46-48

The message is clear: We must strive to emulate God in every facet of our life. Perfection lies in the motivation of our heart — to see the world the way God sees it, and to make every effort to walk in stride with His narrow path. 

In the Parashot Achrei Mot-Kedoshim, God doesn't only declare himself to be holy but also requires us to be holy. Learn how consecration sets you apart for God.

Parashat Achrei Mot-Kedoshim — Be Holy as I Am Holy | Blog | Vision for Israel

Parashat Achrei Mot-Kedoshim — Be Holy as I Am Holy

“Speak to the children of Israel, and say to them: ‘When any one of you brings an offering to the Lord, you shall bring your offering of the livestock—of the herd and of the flock.”

Shalom dear friends,

Today, we embark on an exciting journey as we dive into Parashat Vayikra, found in Leviticus 1:1-5:25, which explores the deep relationship between God's love, His holiness, and the significance of the sacrificial system. As we uncover these profound truths, may our hearts be captivated by the depths of God's love and the grace He offers through the atonement for sin.

The Purpose of Sacrifices: Reconciliation and Relationship

As we begin our study, it's crucial to understand the primary purpose of the sacrifices detailed in Leviticus: to reconcile sinful humanity with our holy God. The sacrificial system provided the people of Israel a way to atone for their sins, restoring their relationship with God, and emphasizing the severity of sin and the necessity of forgiveness.

“Now the Lord called to Moses, and spoke to him from the tabernacle of meeting, saying, “Speak to the children of Israel, and say to them: ‘When any one of you brings an offering to the Lord, you shall bring your offering of the livestock — of the herd and of the flock. ‘If his offering is a burnt sacrifice of the herd, let him offer a male without blemish; he shall offer it of his own free will at the door of the tabernacle of meeting before the Lord. Then he shall put his hand on the head of the burnt offering, and it will be accepted on his behalf to make atonement for him.“ — Leviticus 1:1-4

Central to the sacrificial system was the high priest, who mediated between God and the people. The high priest presented the sacrifices on behalf of the people and played a crucial role in maintaining their relationship with God.

Burnt Offering (Olah): The Ascending Offering (Lev. 1:3-4)
The burnt offering, also known as the Olah, was a voluntary sacrifice given to the Lord to express dedication and devotion. The offering's entirety was consumed by fire on the altar, symbolizing the complete surrender of oneself to God.

Grain Offering (Minchah): The Meal Offering (Lev. 2)
The grain offering was a way for the Israelites to express gratitude to God for His provision. This offering consisted of finely ground flour, oil, and frankincense, which were combined and burnt on the altar as a pleasing aroma to the Lord.

Peace Offering (Shelamim): The Fellowship Offering (Lev. 3)
The peace offering, or Shelamim, served to express gratitude and request God's favor. The sacrificial animal was shared among the worshiper, the priests, and God, symbolizing the communal fellowship between the people and their Creator.

Sin Offering (Chatat): Restoring Relationships (Lev. 4:27-28)
The sin offering, or Chatat, was a mandatory sacrifice given to atone for unintentional sins committed against God or others. This offering emphasized the need for purification and the importance of maintaining the right relationship with God and fellow human beings.

Guilt Offering (Asham): Making Amends
The guilt offering, or Asham, was presented when a person committed a breach of trust or desecrated sacred things. This offering demonstrated the necessity of making amends and the seriousness with which God regards sin.

God's Unwavering Love: The Heart of the Sacrificial System

At the core of the sacrificial system was God's unwavering love for His people. He established these rituals not to burden them, but to provide a means for His chosen people to draw near to Him and experience His grace.

Throughout the descriptions of the various offerings, the phrase "sweet aroma" often appears. This expression signifies God's pleasure in receiving the sacrifices, as they demonstrated the people's repentance and desire to maintain a right relationship with Him.

"But he shall wash its entrails and its legs with water. And the priest shall burn all on the altar as a burnt sacrifice, an offering made by fire, a sweet aroma to the Lord. – Leviticus 1:9

The sacrificial system foreshadowed the ultimate sacrifice that would be made on behalf of the people: the atoning death of Yeshua, the Lamb of God. Through His sacrifice, Yeshua provided a perfect and lasting atonement for the sins of the world, fulfilling the sacrificial system.

For surely it is not angels he helps, but Abraham's descendants. For this reason he had to be made like them, fully human in every way, in order that he might become a merciful and faithful high priest in service to God, and that he might make atonement for the sins of the people. — Hebrews 2:16-17

Yeshua's death on the cross was the final, perfect sacrifice. He offered Himself willingly and without blemish, fulfilling the requirements of the Old Testament sacrificial system. Through His selfless act, we receive forgiveness, reconciliation, and eternal life.

"He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world." – 1 John 2:2

Yeshua also serves as our eternal High Priest, interceding on our behalf before the Father (Hebrews 7:24-25). His priesthood surpasses that of the Levitical order, providing us with constant access to God's presence and grace.

The Holiness of God: The Foundation of Atonement

The sacrificial system was established in response to the holiness of God. As the Creator, God is inherently holy, and His nature requires that sin be addressed and atoned for.

Because of His holiness, God cannot overlook sin. The sacrificial system provided a way for the Israelites to receive forgiveness and maintain a relationship with their holy God.

Sin separates us from God, creating a barrier that only atonement can remove. The sacrificial system revealed the gravity of sin and the importance of reconciliation with our Creator.

As believers in Yeshua, we receive the benefits of His atoning sacrifice, experiencing God's grace, mercy, and forgiveness. We are no longer bound by the sacrificial system, but instead, we have direct access to the Father through the blood of Yeshua.

Although Yeshua's sacrifice has brought us into a right relationship with God, we are still called to pursue holiness in our daily lives. This process, known as sanctification, is an ongoing journey of growth and transformation as we become more like Yeshua.

The sacrificial system and Yeshua's atonement exemplify God's love for His people. As followers of Yeshua, we are called to love others sacrificially, reflecting the love of our Savior in our relationships and actions.

As we have explored Parashat Vayikra and the sacrificial system, we can see the beauty and depth of God's love and holiness. Through the sacrifices and Yeshua's ultimate atonement, we are drawn into a closer relationship with our Creator, experiencing His grace and forgiveness.

As we embrace the atonement journey, let us be ever mindful of the great love that God has for us, and the incredible sacrifice that Yeshua made on our behalf. May our hearts be filled with gratitude, and our lives be marked by the pursuit of holiness and love for others.

In modern times, it is essential for believers to appreciate and understand the significance of Yeshua's atoning sacrifice. This understanding deepens our faith and helps us to grasp the magnitude of God's love for us.

As followers of Yeshua, we have the responsibility and privilege of sharing the message of atonement with others. This includes not only explaining the theological aspects but also demonstrating the transformative power of Yeshua's sacrifice in our own lives.

The concept of atonement can also be applied to the broader context of social justice. As believers, we are called to work toward reconciliation and healing in a world marred by sin and brokenness.

The Bible teaches that Yeshua will one day return to earth, bringing about the final fulfillment of atonement. This event will usher in a new era of peace and harmony, where sin and its effects will be eradicated.

Ultimately, the culmination of atonement will lead to the creation of a new heaven and a new earth, where God's presence will be fully realized, and His people will live in perfect harmony with Him.

The promise of Yeshua's return and the establishment of a new heaven and earth provide believers with eternal hope. This hope sustains us through the challenges and trials of this life, as we look forward to the day when we will experience the fullness of God's love and the completion of the atonement process.

In response to this incredible love, let us strive to live lives that honor and glorify God, as we seek to grow in holiness and share the message of atonement with a world in need of healing and reconciliation. May we never lose sight of the eternal hope that is ours in Yeshua, and may our lives be a testament to the transformative power of His atoning sacrifice.

Parashat Vayikra | Vision for Israel

Explore the complexities of biblical animal sacrifice, its role in ancient Israelite culture, and modern perspectives on this sacred practice.

Parashat Vayikra — An Atonement Journey: The Love and Holiness of God | Blog | Vision for Israel

Parashat Vayikra — An Atonement Journey: The Love and Holiness of God

The LORD spoke to Moses, saying: “Tell the Israelite people to bring Me gifts [Terumah]; you shall accept gifts for Me from every person whose heart is so moved… And let them make Me a sanctuary that I may dwell among them.” 

The 19th reading from the Torah is named Terumah which is translated as “contribution” or “gifts.” It is found in Exodus 25:1-27:19. The first contribution recorded in the Torah is the terumah given by the people of Israel for the building of the Mishkan (Tabernacle). The Mishkan, which later gave way to the Temple in Jerusalem, was the resting place for God’s Presence and was the central focus of Israel’s corporeal relationship with God. Three times a year, the Jewish men were commanded to ascend to Jerusalem for the three pilgrim festivals of Passover, Shavuot, and Sukkot (Deut. 16:16-17); and in the days of Yeshua, the population of Jerusalem would swell to six times its normal size during these special times! Even today, no other location is more sacred and central in Jewish life than the place where the Temple once stood. And perhaps no other subject in the Bible teaches more about the process of drawing near to God, the substance of prayer, and the atoning work of our Messiah than the Holy Sanctuary. 



With the exception of the tragic incident of the Golden Calf (chapters 32-33), the rest of the Book of Exodus is devoted to the preparations for and the construction of the Tabernacle. However, many Jewish commentators agree that the incident of the Golden Calf is not unrelated to the Tabernacle. In fact, the medieval Italian Rabbi, Obadiah Sforno (d. 1550), taught that the very construction of the Tabernacle was made necessary only because of the sin of the Golden Calf (Ex. 20:21, 25:9, 31:18). Harkening back to the Mount Sinai experience, he explains that the entire nation achieved such a level of prophecy that at that time, every Jew was worthy of housing the Divine Presence. But after the sin of the Golden Calf, Israel fell from their high level of spirituality, and it became necessary for Israel to host a “central” Sanctuary.

Sforno’s evaluation of the Israelite community’s status prior to the sin of the Golden Calf is similar to the New Testament teaching that each of us should be a “human sanctuary” of the Holy Spirit: “Do you not know that your bodies are temples of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honor God with your bodies” (1 Cor. 6:19-20). According to the model of the Tabernacle introduced in Parshat Terumah and the teachings of the apostles, our personal temples contribute to a corporal sanctuary of God’s people (Eph. 2:19-22). 



In Exodus 25:2, God invites the entire nation of Israel to voluntarily contribute from their wealth and talents for the construction of the holy sanctuary (Ex. 25:2). Later in Exodus 36:3-6, the Torah states that the people were so anxious to have a share in creating a sacred space for God’s dwelling that those in charge of the work had to appeal to Moses to stop the people from giving! In response to the heartfelt and overwhelming efforts of the people (36:5), God stated his intended purpose: “They shall make a sanctuary for me – so that I may dwell among them” (25:8). Interestingly, the Hebrew does not say “among them” as most translations imply, but it says, ve’shachanti betocham, literally, ‘And I shall dwell within them.’ The implication is that God did not simply want to dwell in an inanimate edifice but within the hearts of the Jewish people.

Judaism has long taught that in the absence of the Holy Temple, there is always a sanctuary of sorts in our midst: “Every Jew should be a human temple. If he is holy, his personal temple is holy; if he sins, he contaminates it” (Scherman & Zlotowitz 1993, 569). In that regard, we recognize that every aspect of human life has the potential to be elevated and infused with holiness. In the days of the Temple, most of the offerings were served as food for the priests performing the services and the individuals drawing near for worship (1 Cor. 9:13). In the absence of the altar today, the Talmud teaches that a man’s table makes atonement (Hagigah 27a). That is to say that the center of our conversations, our sustenance, and daily behavior represent personal offerings of devotion and thanksgiving. In the same manner, the Apostle Paul wrote: “Therefore, whether you eat or drink, or whatever you do, do all to the glory of God” (1 Cor. 10:31). He also wrote concerning the redemption that has been procured for us by the atoning death of Yeshua: “You were bought at a price; therefore, glorify God in your body and in your spirit, which are God’s” (1 Cor. 6:20).



In the book of Ezekiel, the prophet warned Israel concerning the consequences of spiritual apathy, idolatry, and injustice: “Son of man, do you see what they are doing, the great abominations that the house of Israel commits here, to make Me go far away from My sanctuary?” (Ez. 8:6). Ezekiel spoke to a generation convinced that the Temple’s holiness, the habitat of God’s presence, would protect them from destruction and exile. However, Ezekiel stressed that the Divine Presence was gradually receding from the Temple. As we learn in Exodus 25-40, the Temple’s holiness was conditioned to the hearts of the people; when they lost their merit, it lost its holiness. Soon, the Temple would no longer be a temple, but merely a grand edifice, a shell devoid of sanctity. In this regard, Paul reminds all believers: “Don't you know that you yourselves are God's temple and that God's Spirit dwells in your midst?” (1 Cor. 3:16). The question of whether we are temples is self-evident. The real question is, are we offering our bodies and livelihood as a living sacrifice, holy, and accepting to God? This, after all, is our reasonable service (Rm. 12:1-2).

Understanding Parashat Teruma - Bible Teaching with Batya Segal

Did you know that Parashat Terumah isn't just about gifts? Learn the connection between how giving 'stirred' God's heart to dwell amongst us. Click here!

Parshat Terumah: Is My Body a Temple? | Blog | Vision for Israel

“You, Lord, keep my lamp burning; my God turns my darkness into light.” 

Hanukkah, also known as the Festival of Lights, is a precious and heartwarming national holiday.

For eight days on the 25th day of Kislev (according to the Hebrew calendar), families and friends light up the candles of the Hanukkiah - a nine-branched candelabrum which is traditionally placed on the windowsill so passersby can see it, or outside of one's gate.

A popular, family-oriented activity many enjoy is walking around the old neighborhood of Jerusalem and observing the lighting of the Hanukkah candles. What a sight to see the different and creative Hanukkiahs displayed on windows and outside the doors on the street in special wind-resistant glass boxes.

Although Hanukkah is not a biblical holiday, it is still observed by religious and secular Jews and is a great cultural opportunity for parties and celebrations as it brings much joy and warmth to the country during the cold and rainy winter season.

Families and friends light the candles together, sing traditional songs, eat sufganiyot (a round, deep-fried, jelly-filled doughnut) and other oil-based foods, spin dreidels, and play games.

Hanukkah is a joyous holiday whose origin story is one of a gruesome war, a valiant and impossible victory, and the miracle of the cruse of oil.

Hanukkah commemorates the recovery of Jerusalem and the subsequent rededication of the Second Temple at the beginning of the Maccabean revolt against the Seleucid Empire in the 2nd century BCE.

With the reign of Antiochus IV, Jews were prohibited from practicing Judaism and were commanded to worship Greek gods.

When Antiochus IV invaded Jerusalem (168 BCE), killing thousands of Jews and erecting an altar for Zeus in the Holy Temple, a small group of Jews, known as Hasmoneans or Maccabees, revolted zealously to regain control of the Temple and Jerusalem.

After two years of warfare, they pushed out the Greek army - whose forces were much more powerful and well-equipped than theirs, as God almighty was on their side.

After gaining control of the holy city of Jerusalem, the Jews found the desecrated Temple ransacked and destroyed.

Bit by bit and with great care, they rededicated the Temple to the Lord, with one of the Temple's daily rituals being the Menorah which was commanded to burn continuously before the Lord always:

"Command the Israelites to bring you clear oil of pressed olives for the light so that the lamps may be kept burning. In the tent of meeting, outside the curtain that shields the ark of the covenant law, Aaron and his sons are to keep the lamps burning before the Lord from evening till morning. This is to be a lasting ordinance among the Israelites for the generations to come." - Exodus 27:20-21

As the story goes, there remained only one cruse of oil which had not been defiled, containing enough oil to last only one night.

Yet, miraculously the one cruse of oil continued to provide oil lasting for eight nights, a sign of God's providence in the midst of darkness.

To this day, the Macabee's revolt is remembered by millions of Jews all over the world as an example of courage in the face of grave opposition.

The enemies of Israel were intimidating, using fear tactics to coerce them to serve other gods and forget their Jewish identity together with their calling to serve the one true God of Israel.

The Maccabees could have retreated back into the long shadows of intimidation cast by their oppressors, and yet they chose to advance upon darkness, armed with the truth, and reclaimed their rightful place in the presence of God in the Temple.

Unfortunately, the world we live in today offers us plenty of reasons to be anxious and intimidated. Wars and politics, inflation and sickness, ungodly morals plaguing the innocent, and a pandemic of the fear of men - are all looming in the background of our minds, stealing away our joy.

All this would leave us hopeless unless we put our hope and trust in God Almighty to fight our battles and give us strength to resist the enemy.

Yeshua commanded us to be a light to the world, understanding our place as sons and daughters of God, and giving us the confidence to face our daily fears head-on.

He not only commanded us to be bold for our own sake, shining forth His light but also for those who are locked in the chains of doubt:

"You are the light of the world. A town built on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way, let your light shine before others, so that they may see your good deeds and glorify your Father in heaven." - Matthew 5:14-16

With Him, victory is guaranteed because Yeshua sits at the right hand of the Father - King over those who oppose Him and those who surrender with a humble heart.

The Temple is a symbol of our body, mind, and soul, which often becomes contaminated by the world and its ungodly ways, and the zealousness of the Maccabees is an example of how we should fight fear and rededicate our lives to God in holiness and purity of heart.

The Hanukkah story is a great reminder of how even though fear is great, the light of God in us is much greater and can defeat the darkness.

A traditional song sung during Hanukkah is called 'Banu Hoshech Legaresh', which means: we have come to banish the darkness.

It is sung around the luminous candles of the Hanukkiah, declaring we have come to banish the darkness with light and fire and that even though each of our lights illuminates little, together, we make a great light.

The last lyrics of the song are sung even more aloud as we command the darkness to flee from us (the light), singing it twice as it grows stronger in our hearts.

So how can we combat fear and darkness in our own lives? Especially when it seems like the darkness is so much greater than us.

By carrying the light of Yeshua in our hearts, a light so great it has the authority to banish the darkness and gives us strength to encounter any enemy standing in our way:

"When Yeshua spoke again to the people, he said, "I am the light of the world. Whoever follows Me will never walk in darkness, but will have the light of life." - John 8:12

Not only is Yeshua the light of the world, but he gave us the privilege of being a shining beacon of hope to all those in need of courage.

As we enter into the Hanukkah season, let us remember that with each day of Hanukkah, as we add a candle to the Hanukkiah, the light grows and becomes stronger, just as we do when we rely on the Creator, who, with His words declared light into the world.

From Barry and Batya and the Vision for Israel team, we pray your hearts be illuminated with God's joy, peace, and pleasant memories with your loved ones this Hanukkah season.

Hanukkah is more than just a fun Holiday to enjoy; it is an eight-day reminder of courage against fear. Step into the true meaning of the Festival of Lights!

Hanukkah - Let Your Light Shine!  | Blog | Vision for Israel

"Then the Lord spoke to Moses, saying, "Speak to the children of Israel, saying: ''The fifteenth day of this seventh month shall be the Feast of Tabernacles for seven days to the Lord. 

The Feast of Tabernacles (Sukkot) is one of three High Holidays in the Jewish calendar and one of the more joyful (Leviticus 23:40) celebrations — commemorating the miracles God performed for the people of Israel when He took them out of Egypt, their wandering in the wilderness for 40 years and God's faithfulness.

During Sukkot people in Israel are building booths (sukkot) wherever they can, on balconies, in gardens and communal courtyards, and even on sidewalks for restaurant diners. 

The Sukkah is usually made of decorated tarps as walls held up by metal poles and a roof of palm branches (spread out enough to see the stars). Inside the Sukkah, we place a table and chairs since all the meals are eaten in the sukkah, and decorate it wall to wall with colorful string decorations, lights, and sometimes fake fruit since the holiday celebrates the yearly harvest, which takes place in the fall.

As it is commanded to dwell in the booth for seven days, many religious Jews will put mattresses in the Sukkah and sleep beneath the stars.

Where did this special feast start? Let's explore its origins in the book of Leviticus.

When God took the people of Israel out of Egypt, they wandered the desert and lived in tents for forty years before finally entering the promised land.

But God desired to give them a home, a safe place where he could pour out his blessings in abundance. In the meantime, before conquering the land promised to Abraham and his descendants, there first came a time of rejoicing over their new-found freedom and abundance:

"Then the Lord spoke to Moses, saying, "Speak to the children of Israel, saying: ''The fifteenth day of this seventh month shall be the Feast of Tabernacles for seven days to the Lord. On the first day there shall be a holy convocation. You shall do no customary work on it. For seven days you shall offer an offering made by fire to the Lord. On the eighth day you shall have a holy convocation, and you shall offer an offering made by fire to the Lord. It is a sacred assembly, and you shall do no customary work on it" - Leviticus 23:33-36

Similarly to Yom Teruah (Rosh Hashanah) and Yom Kippur (the Day of Atonement), the Feast of Tabernacles is set apart as a holy day. The Lord repeatedly says that ''no work should be done'' on this day, a merciful reminder that He took them out of Egypt to give them rest:

"And you shall take for yourselves on the first day the fruit of beautiful trees, branches of palm trees, the boughs of leafy trees, and willows of the brook; and you shall rejoice before the Lord your God for seven days. You shall keep it as a feast to the Lord for seven days in the year. It shall be a statute forever in your generations. You shall celebrate it in the seventh month. You shall dwell in booths for seven days. All who are native Israelites shall dwell in booths, that your generations may know that I made the children of Israel dwell in booths when I brought them out of the land of Egypt: I am the Lord your God.'' - Leviticus 23:40-43

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