Yeshua

Parashat Ekev - Deuteronomy 7:12-11:25

In Judaism, we have the practice of giving thanks after each meal. This is called Birkat Hazon, or Grace After Meals. This practice is derived from the passage in our Torah portion that gives the instruction to thank the LORD after eating:

And you shall eat and be full, and you shall bless the LORD your God for the good land he has given you. (Deuteronomy 8:10)

Parashat Chukat (Numbers 19:1-22:1)

This week's Torah portion contains one of the least understood passages in all of the Scriptures. In the beginning of our portion we have the instructions for the parah adumah—the red heifer—whose ashes are mixed with water to create the singular source of ritual purity for specific conditions described within the Torah. For example, it is only by the water mixed with the ashes of the red heifer that corpse contamination could be negated. 

Parashat Kedoshim (Leviticus 19:1-20:27)

Parashat Kedoshim is primarily focused on practical, ethical laws that will set Israel apart from her surrounding nations. It begins with the directive, “You shall be holy, for I the LORD your God am holy” (Leviticus 19:2). But when Hashem gives this instruction, He tells Moses to speak this “to all the congregation of the people of Israel.” The way Hashem addresses the Children of Israel is unique to this event. Let’s take a look at why this is the case. 

Parashat Acharei Mot (Leviticus 16:1-18:30)

Parashat Pekudei (Exodus 35:1 - 40:38)

What comes to mind when you hear someone speak of an “eternal priesthood”? If you are a disciple of Yeshua, then Yeshua’s ministry automatically comes to mind. As the book of Hebrews says, he is a high priest forever, continually ministering before his Heavenly Father on our behalf:

Parashat Tetzaveh (Exodus 27:20-30:10)

Parashat Tetzaveh is unique from all of the other Torah portions from the beginning of Exodus to the end of Numbers in an unusual way. How so? The name of Moses is curiously missing from the text. In every other portion we hear his name mentioned at least once, if not multiple times. This week, however, the Torah is silent when it comes to actually naming Moses. Why is this the case?

Parashat Mishpatim (Exodus 21:1-24:18)

Both the Gospels of Matthew and Mark record Yeshua’s encounter with a Gentile woman who had come to him begging that he exorcise a demon from her daughter. With our modern, egalitarian perception of Yeshua we would think that he would immediately have compassion on this unfortunate girl and agree to help. However, the Gospels record for us what may be the Master’s most shocking response to our Western ears. He told the woman, “It is not right to take the children’s bread and toss it to the dogs” (Matthew 15:26).

Parashat Beshalach

(Exodus 13:17-17:16)

Parashat Vayelech (Deuteronomy 31:1-31:30)

The Second Coming of Torah

Sometimes we wonder why things happen the way they do. Why do things have to go terribly wrong before they can be made right? Why do things have to break before we tend to them the way we should have in the first place? In this week’s parashah we are reminded of this very fact. As Moses is recounting to the Israelites the various events leading up to their present situation, he recalls the story of the original giving of the Asaret Had’varim, the Ten Sayings (also known as the Ten Commandments):