MY PREDICTION IS RIPE

November 2011 

My predictions tend to be 5 years early. That would suggest that this prediction in November 2021 might be ripe for happening in 2026. 

This video starts off with the possibility of an economic crisis due to our national debt.  That leads to a greater societal crisis which paints a grim picture for Jews on the scale of another Tisha B'Av. 

Tisha B'Av is a Jewish day of mourning that commemorates the destruction of the First and Second Temples in Jerusalem, as well as other tragedies throughout Jewish history. 

The first Tisha B'Av related tragedy is considered the "Sin of the Spies." That was a huge calamity and a time of weeping for the Hebrew people. 

The spies where the representatives of the Tribes of Israel who were sent into the land of Canaan to bring back a report. They described the land as flowing with "milk and honey" but also said the people were powerful, the cities were fortified, and they saw giants. The sin: Ten of the spies, fearing the inhabitants, spread a negative and false report about the land, saying it was a "land that devours its settlers".

The consequence: Believing they would be defeated, God decreed that rather than entering the land that He promised, the Children of Israel were forced to wander for another 40 years until the last adult was buried. Tisha B'Av became a fast day of national misfortune for all time. 

THE CAUSE OF TISHA B'AV:

In the preceding chapters Sin of the Spies, Numbers 11–12 there is a mounting pattern of discontent, complaint, and outright opposition to God and Moses by the Chlidren of Israel. The tension builds leading directly into the "spy" narrative. 

According the great Torah interpreters and mystics over the millennia, Tisha B'Av was caused by "baseless hate" Do you see that today??

USING THE HEBREW LETTERS AND NUMBERS TO REVEAL:

God appoints all times and dates with divine purpose, as revealed in Scripture. Similarly, Hebrew letters and numbers carry deep symbolic and numerical meanings. They encode spiritual truths and connections throughout the Bible.

Tisha B'Av in 2026 falls on Evening of Wed, Jul 22, 2026. Converting the date to a string of numbers equates to 7222026. Take out zero, which we do with Gematria because it has no value, that gives us 722226. 22 reveals!!  

To see what is being revealed I am switching to the Hebrew. The year is 5786, so looking just at the Hebrew calendar, Tisha B'Av will be 955786. This reduces as follows: 955786>40>4.

40 Leading to 4: 

I find the date interesting since 40 is also a strongly symbolic number. In the Bible, the number 40 symbolizes a period of testing, trial, or probation and a complete cycle before a significant change occurs. This often involves hardship, transformation, and a renewed covenant with God. Notable examples include Noah's 40-day flood, the Israelites' 40 years in the wilderness, and Jesus's 40 days of fasting and temptation. 

Periods of Testing and Trial:

• The flood: The rain fell for 40 days and 40 nights, leading to a complete cleansing of the earth. 
• The Israelites: The generation that left Egypt wandered for 40 years before entering the Promised Land, a period of testing and learning to trust God's provision. 
• Goliath: The Philistine warrior taunted Israel for 40 days before David defeated him, a trial of faith for the Israelite army. 
• Jesus's temptation: Jesus fasted and was tempted by the devil for 40 days and 40 nights before beginning his public ministry. 

40 Marks Periods of Probation and Transformation: 

• Moses: Moses spent 40 years in Egypt, 40 years in the desert of Midian, and 40 days on Mount Sinai receiving God's law. 
• Elijah: The prophet traveled for 40 days and nights to reach Mount Horeb after fleeing from Jezebel. 
• Nineveh: The prophet Jonah gave the city 40 days to repent before it would be destroyed. 
• There is a 40-day period occurred between Jesus's resurrection and his ascension. 

Other symbolic uses:

• Judah's sin: The prophet Ezekiel lay on his side for 40 days to symbolize the 40 years of Judah's sin. 
• Generations: The number 40 can also represent a generation of man. 
• Lent: The 40-day period of Lent is observed in remembrance of Jesus's 40 days of fasting and temptation. 

TRIAL AND TESTING LEADS TO 4

4, dalet, is pictured as a door or gate. This is very symbolic. Perhaps even prophetic. The Hebrew letter dalet symbolizes:

4, Dalet, is also associated with the concepts of humility, lowliness, and poverty because the letter's shape can resemble a poor person bent over or a closed door. Humility is highly linked to the dalet. It represents the consciousness of possessing nothing of one's own.  We must be open to receive charity.

The dalet (door or gate) give us access to a deeper relationship with God. 

The small extension on the top right of the letter is described as an "ear," signifying the need to be attentive and listening for God's presence or for charity from others. This emphasizes the importance of being open to receive, both materially and spiritually.

As a door, Dalet represents the choice one has in life, which can lead to either spiritual progress or pitfalls. 

HOW DOES ONE PREPARE FOR ANOTHER TISHA B'AV? 

It will be very hard to escape harm if there is major worldwide debt crisis. It is also hard to imagine a worse Tisha B'Av than the last documented one, Hitler's "Final Solution" which was literally dated Tisha B'Av. 

The Nazi regime's "Final Solution"—the plan for the systematic extermination of Europe's Jews—was formally approved on August 2, 1941, which corresponded to Tisha B'Av (the 9th of Av) in the Hebrew year 5701. On that day, SS leader Heinrich Himmler received authorization from Nazi leadership to proceed with the genocide of the Jewish people. 

How can Jews survive the next Tisha B'Av? How can Israel, or even the world?  Is it a coincidence that the movie "Nuremberg" is in theaters today? 

"It is not an irresponsible prophecy to say that this 20th century may yet succeed in bringing the doom of civilisation.”

Excerpt from closing remarks given by Robert H. Jackson, chief prosecutor for the United States, at the trials of Nazi war criminals at Nuremberg  

Just keep in mind that 5 comes after 4!

PRIDE - GOOD OR BAD?

Back in May, my wife and I celebrated our 40th anniversary.  If I have learned one thing, it's that men have a problem with pride. We have to be able to kick our pride to curb or it will run us over. And when a woman hurts her man's pride, that is about the worst thing she can do to him.  

CONVICTED OF PRIDE

I was convicted of pride over twenty years ago. Like I said, my wife and I recently celebrated our fortieth wedding anniversary. That would not have been possible had I not recognized the serious problem with pride long ago. At that time I wrote a song simply called "Pride." Here is the first stanza:

How do, I hide my pride? 

Keep it down inside. 

It is tearing me up

down deep in my gut. 

You've got your reasons. 

I've got my side.

Attacks, just make it worse. 

My pride is a curse.

I still battle with pride. But my aim is higher.

Is pride a good for bad thing?  The answer is far more complex than the question. It depends on the pride. This is a very important topic, so let's explore it together.  

ASK A CHRISTIAN

If you ask a Christian, they will most like say that pride is a sin. No "buts" about it. Pride is toxic, destructive and fundamentally disrupts our relationship with God.

JEWS COMPLICATE MATTER

Their is an expression "ask three Jews, get five answers." Jews have the tendency for differing opinions and diverse interpretations within Judaism. It is a tradition that emphasizes debate, study, and questioning. This saying humorously highlights that a group of Jewish individuals, even on the same topic, may produce multiple, often conflicting viewpoints, reflecting the intellectual and textual nature of Jewish thought. The saying is often used good-naturedly to describe the complex and multi-faceted nature of Jewish thought and community.

IN AGREEMENT

At its core, sinful pride is a form of idolatry: it demands worship for ourselves instead of directing it to the Creator. By convincing us we're superior or self-sufficient, pride justifies selfishness, envy, anger, and deceit.

CHRISTIANITY IS BUILT ON A JEWISH ROOT

The Christian perception of pride is rooted in the Hebrew scriptures. The Tenach is clear that pride precedes a fall: "Pride goes before destruction, a haughty spirit before a fall" (Proverbs 16:18). This isn't mere hyperbole—it's a pattern seen throughout the Bible.

The Jewish and Christian views on pride share a common foundation in the Tanakh, the Hebrew bible, where arrogant or haughty pride (ga'avah in Hebrew) is repeatedly condemned as a destructive force that leads to downfall and separation from God.

Both faiths view excessive, self-exalting pride as a rebellion against God's sovereignty, fostering isolation, injustice, and moral decay. This is evident in shared texts like Psalm 10:4 ("In his pride the wicked man does not seek [God]") and the story of the Tower of Babel (Genesis 11), where human hubris challenges divine order. In both, pride is not mere vanity but a spiritual poison that blocks repentance and relationship with God.

Self-worship leaves "no room for God" in the heart (Psalm 10:4) and opposes His sovereignty.

THE ANSWER TO THE QUESTION IS DEEPER AND MORE NUANCED

I started this blog post with the question: "Is pride a good or bad thing?  To gather ideas, I posed a series of questions to AI:

1. Why is pride so bad from a christian point of view?
2. How does Judaism see pride?
3. How are the Jewish and Christian views different? Or are Christian views based on the Jewish principles?
4. If one is examing themselves to determine if they are prideful in a negative sense, what would I look for?
5. Is pride a reason a that man may not have a relationship with a woman?
6. Does pride lead to lust?

I asked a few more questions of a particularly Jewish nature, but let's stick to just the first six above. 

Below are the answers I recieved. I decided to paste them in full because I think the full response is interesting and edifying.

SIX QUESTIONS ABOUT PRIDE:

1. Why is pride so bad from a Christian point of view?

From a Christian perspective, pride—often understood as sinful hubris, self-exaltation, or an inflated sense of self-sufficiency—is viewed as one of the most dangerous sins because it fundamentally disrupts our relationship with God. It's not the same as healthy self-respect or joy in accomplishments (like taking satisfaction in a job well done, as in Galatians 6:4), but rather a toxic arrogance that places the self at the center of existence, shoving God to the margins. This form of pride is repeatedly condemned in Scripture as a barrier to grace, a catalyst for downfall, and even the origin of evil itself. Below, I'll outline the key reasons why it's so detrimental, drawing directly from biblical teaching.

1. Pride Rebels Against God and Robs Him of Glory.

At its core, sinful pride is a form of idolatry: it demands worship for ourselves instead of directing it to the Creator. The Bible teaches that everything we have—talents, successes, even our very breath—comes from God (James 1:17), yet pride claims the credit, effectively saying, "I did this on my own." This self-worship leaves "no room for God" in the heart (Psalm 10:4) and opposes His sovereignty. As 1 Corinthians 4:7 asks, "What do you have that you did not receive? And if you did receive it, why do you boast as though you did not?

God actively resists the proud but pours out grace on the humble (James 4:6; 1 Peter 5:5), showing that pride isn't just unhelpful—it's a direct affront to His authority.

2. It's the Root of All Other Sin

Pride is often called the "queen of sins" or the first of the seven deadly sins because it breeds every other vice. By convincing us we're superior or self-sufficient, it justifies selfishness, envy, anger, and deceit. Proverbs 16:5 warns, "The Lord detests all the proud of heart. Be sure of this: They will not go unpunished." It generates immoral behavior by blinding us to our flaws and the needs of others, turning us inward and away from love (1 John 4:8). In essence, pride isn't an isolated issue; it's the soil where sin takes root.

3. It Leads to Spiritual Destruction and Separation from God

Scripture is clear that pride precedes a fall: "Pride goes before destruction, a haughty spirit before a fall" (Proverbs 16:18). This isn't mere hyperbole—it's a pattern seen throughout the Bible. Satan's original rebellion stemmed from prideful ambition to "ascend above the tops of the clouds" and "make myself like the Most High" (Isaiah 14:13-14), leading to his expulsion from heaven. Similarly, human pride hardens the heart, preventing repentance and blocking the path to salvation. Jesus praised the "poor in spirit" as blessed because they recognize their need for God (Matthew 5:3), but the proud are too conceited to admit their brokenness or dependence on Christ's sacrifice.

Without humility, we're left isolated in our sin, unable to receive forgiveness or eternal life (Romans 3:23).

4. It Hinders True Relationship and Growth

Pride fosters self-righteousness, making us judge others while ignoring our own sins (Luke 18:9-14, the parable of the Pharisee and the tax collector). It stops us from seeking God in prayer or community because we convince ourselves we don't need help. As a result, it stunts spiritual maturity and relational bonds, both with God and people. The antidote, repeatedly emphasized in the New Testament, is humility—modeling Jesus, who "did not consider equality with God something to be used to his own advantage" but humbled Himself to the point of death on the cross (Philippians 2:5-8).

In summary, pride is "so bad" because it inverts God's order: instead of glorifying Him and serving others, it glorifies self and serves ego. Christianity calls us to combat it through confession, gratitude, and humble reliance on God (Micah 6:8). If you're wrestling with this, passages like Proverbs 11:2 ("When pride comes, then comes disgrace, but with humility comes wisdom") offer both warning and hope. For deeper study, resources like GotQuestions.org provide excellent biblical breakdown

2. How does Judaism see pride?

In Judaism, pride—known as "ga'avah" (גַּאֲוָה) in Hebrew—is a complex and multifaceted concept, far from a blanket condemnation. Unlike a simplistic "pride is bad" stance, Jewish teachings distinguish sharply between destructive arrogance (a haughty self-elevation that alienates one from God and others) and healthy, God-centered pride (a sense of dignity, self-worth, or communal joy rooted in Torah values and ethical living). This nuance stems from the Torah, Talmud, and rabbinic literature, where humility (anavah, עֲנָוָה) is exalted as a supreme virtue, yet not at the expense of debasing one's inherent worth as a creation in God's image (Genesis 1:27). Below, I'll break it down based on core Jewish source.

1. The Dangers of Negative Pride (Destructive Ga'ava

Judaism staunchly opposes "ga'avah" in its arrogant form, viewing it as a root sin that inflates the ego, fosters falsehood, and erects barriers to spiritual growth. The Talmud (Sotah 5a) declares that God says of the proud person, "He and I cannot dwell together in the world," because such pride denies dependence on the Divine and treats others with disdain. This arrogance leads to moral downfall: it blinds one to truth, justifies entitlement, and isolates the individual, much like a "partition between a person and the world.

Proverbs (16:18) echoes this with "Pride goes before destruction, a haughty spirit before a fall," a verse often cited in Jewish ethics to warn against self-aggrandizement.

Rabbinic teachings emphasize that this pride is antithetical to *anavah*, which isn't self-abasement but a truthful recognition of one's strengths *and* limitations. As one rabbi explains, haughtiness stems from illusion—believing one's achievements are solely self-made—while humility grounds us in reality and gratitude to God.

The result? Arrogance breeds sin, from gossip (lashon hara) to injustice, and it's listed among the vices that distance us from the Divine presence (Shechinah).

2. The Value of Positive Pride (Healthy Self-Esteem and Communal Joy

Not all pride is vilified; Judaism celebrates a constructive form that aligns with holiness. This includes *ga'avah* born of Torah study, mitzvot (commandments), or Jewish heritage—think of the pride in reciting the Shema or celebrating Shabbat, which affirms one's role in God's covenant without superiority over others. As the Talmud (Bava Batra 9b) notes, a Torah scholar may "walk with head held high" not out of ego, but to honor the wisdom entrusted to them, provided it serves the community.

Modern Jewish thinkers clarify this further: the antithesis of toxic *ga'avah* isn't groveling humility, but "true, liberating self-esteem"—a praiseworthy confidence that empowers ethical action and resilience. 

For instance, pride in one's Jewish identity (as in "Am Yisrael Chai" - Long Live Israel) fosters unity and perseverance amid persecution, echoing the biblical command to "walk in all the ways of the Lord" with dignity (Deuteronomy 10:12). This positive pride is humble because it's God-oriented: "What do you have that you did not receive?" (1 Corinthians 4:7, paralleled in Jewish thought via gratitude practices like the *Modeh Ani* (morning) prayer.

3. Humility as the Guiding Principle

At Judaism's heart is "anavah", modeled by Moses, described as "very humble, more so than any person on earth" (Numbers 12:3), yet a leader of unparalleled strength. Humility here means accountability: recognizing privileges as divine gifts to steward responsibly, not hoard selfishly.

It involves treating others with deference—imagining everyone you meet as "more important" to cultivate empathy (Avot 4:1)—and confessing flaws without despair. The Rambam (Maimonides) in *Mishneh Torah* (Hilchot De'ot 2:3) advises balancing self-respect with modesty: stand tall in virtue, but bow in awareness of your finitude (limits).

In essence, Judaism sees pride as a double-edged sword: wielded arrogantly, it severs ties to God and humanity; channeled humbly, it elevates the soul toward "tikkun olam" (repairing the world). As the Mishnah (Avot 4:1) teaches, "Who is mighty? One who subdues their [evil] inclination."

3. How are the Jewish and Christian views different? Or are Christian views based on the Jewish principles?

The Jewish and Christian views on pride share a common foundation in the Hebrew Bible (known as the Tanakh in Judaism and the Old Testament in Christianity), where arrogant or haughty pride (*ga'avah* in Hebrew) is repeatedly condemned as a destructive force that leads to downfall and separation from God (e.g., Proverbs 16:18: "Pride goes before destruction, a haughty spirit before a fall"). Both traditions emphasize humility (*anavah* in Judaism) as the antidote, drawing from figures like Moses (Numbers 12:3) and urging self-awareness, gratitude, and deference to the Divine. However, the Christian perspective is indeed rooted in Jewish principles—it inherits and builds upon them—but diverges in emphasis, scope, and application due to the New Testament's Christocentric lens. Below, I'll outline the key similarities, differences, and the foundational relationship.

Shared Foundations: Condemnation of Arrogant Pride:

- Biblical Roots: Both faiths view excessive, self-exalting pride as a rebellion against God's sovereignty, fostering isolation, injustice, and moral decay. This is evident in shared texts like Psalm 10:4 ("In his pride the wicked man does not seek [God]") and the story of the Tower of Babel (Genesis 11), where human hubris challenges divine order. In both, pride is not mere vanity but a spiritual poison that blocks repentance and relationship with God.

- Humility as Virtue: Jewish *anavah* and Christian humility are intertwined ideals—grounded in recognizing one's dependence on God. Rabbinic teachings (e.g., Talmud Sotah 5a: God cannot dwell with the proud) parallel New Testament warnings (James 4:6: "God opposes the proud but shows favor to the humble."

These overlaps reflect Christianity's emergence from Judaism in the 1st century CE, with Jesus and the apostles citing Jewish scriptures extensively.

Key Differences: Nuance vs. Categorical Intensity

While Judaism offers a more balanced, contextual approach, Christianity tends toward a sharper, more universal critique of pride, often framing it as the archetypal sin. This stems from interpretive traditions and additional scripture

- Judaism's Nuanced Distinction (Positive vs. Negative Pride

  - Judaism differentiates between *ga'avah* (destructive arrogance, an inflated ego that denies God's role) and healthy pride rooted in ethical living, Torah observance, or communal identity. The former is sinful because it creates a "partition" between self and God/others (Talmud, Sotah 5a), leading to vices like envy or cruelty. But positive pride—such as joy in fulfilling mitzvot (commandments) or Jewish heritage—is encouraged as a motivator for *tikkun olam* (world repair) and resilience. For example, the Talmud (Bava Batra 9b) allows a Torah scholar to "walk with head held high" to honor sacred knowledge, not for personal glory.

  - Pride isn't listed among the "seven deadly sins" (a later Christian construct); instead, it's one trait among many to temper with humility. Modern Jewish thinkers emphasize "authentic pride" (self-esteem aligned with covenantal purpose) over "hubristic pride" (self-deification), drawing from figures like Abraham's faithful confidence (Genesis 15

- Christianity's Stronger Condemnation (Pride as Root Sin

  - Christianity amplifies pride's danger, often calling it the "queen of sins" or the origin of all evil—echoed in Satan's fall (Isaiah 14:12-15) and human depravity. Influenced by theologians like Augustine and C.S. Lewis (who deemed it "the utmost evil" because it rivals God), it's seen as inherently oppositional to grace, breeding every other sin through self-sufficiency. The New Testament intensifies this: Jesus models ultimate humility (Philippians 2:5-8), and parables like the Pharisee and tax collector (Luke 18:9-14) decry self-righteous pride as a barrier to salvatio

  - There's less room for "positive" pride; even accomplishments must redirect glory to God (1 Corinthians 4:7), and any self-elevation risks idolatry. This categorical view ties into doctrines like original sin, where prideful rebellion (Adam and Eve's disobedience) fractures humanity's relationship with God.

In short, Judaism treats pride like a tool—useful if God-aligned, hazardous if not—while Christianity views it more like a loaded weapon, to be avoided at all costs.

Is the Christian View Based on Jewish Principles?

Absolutely—Christianity explicitly builds on Judaism, with the New Testament portraying Jesus as fulfilling the Torah and Prophets (Matthew 5:17). Early Church Fathers like Origen engaged rabbinic ideas, and shared ethics (e.g., against hubris) persist. However, Christianity reinterprets through Christ's incarnation and atonement, shifting focus from covenantal observance to personal redemption. This evolution isn't a rejection but an expansion: Jewish humility principles are "baptized" into a framework where pride's defeat is achieved through the cross, not just individual effort. Some scholars note this as a "fulfillment theology," where Christian warnings against pride echo Jewish ones but gain urgency via the gospel's call to childlike dependence (Matthew 18:3-4).

4. If one is examing themselves to determine if they are prideful in a negative sense, what would i look for?

Self-Examination for Negative Pride: A Guide from Jewish and Christian Perspectives.

Self-reflection on pride (*ga'avah* in Judaism, often hubris or arrogance in Christianity) is a cornerstone of spiritual growth in both traditions. It's not about paranoia or self-flagellation but honest inventory—asking, "Am I elevating myself at the expense of God, others, or truth?" The Hebrew Bible (shared by both) urges this in verses like Lamentations 3:40: "Let us examine and test our ways, and return to the Lord." Jesus echoes it in the New Testament (Matthew 7:3-5), warning against ignoring the "log in your own eye." Below, I'll outline key indicators of *negative* pride (destructive arrogance, not healthy self-respect), drawing from shared scriptural principles and interpretive wisdom. These are practical red flags to spot in thoughts, words, and action.

1. A Heart That Withholds Gratitude or Credit from God/Othe

   - What to look for: Do you attribute successes, talents, or even survival to your own cleverness, effort, or luck, rather than as gifts from a higher source? If prayers or reflections skip thanks (e.g., no "Modeh Ani" mindset in Judaism or doxology in Christianity), or if you resent sharing praise, that's a sign.

   - Why it's negative pride: It inverts reality, treating self as the ultimate source (Proverbs 16:18). In Judaism, the Talmud (Berakhot 7a) warns this blinds you to divine providence; in Christianity, it echoes Satan's fall (Isaiah 14:13-14), robbing God of glor

   - Self-check: Journal recent wins—how often does "I" dominate over "through grace" or "with help from...

2. Judgment or Contempt Toward Othe

   - What to look for**: Do you inwardly (or outwardly) look down on people for their flaws, backgrounds, or mistakes—labeling them "less than" while excusing your own? This shows in snide thoughts, gossip, or reluctance to serve those "beneath" yo

   - Why it's negative pride: It positions you as superior, fracturing community (*kiddush hashem* in Judaism demands honor for all as God's image-bearers; Christianity's Golden Rule in Matthew 7:12 calls for empathy). 

   - Self-check: Recall a recent interaction—did you assume your way is best, or listen with humility? Rabbinic advice (Avot 2:5): "Don't judge your fellow until you've stood in their place

3. Resistance to Correction, Feedback, or Vulnerabili

   - What to look for: Do critiques sting excessively, sparking defensiveness, blame-shifting, or silent grudges? Or do you avoid confession/apology because it feels like weakness? If learning from failure feels humiliating rather than growth-oriented, paus

   - Why it's negative pride: Humility (*anavah*) invites wisdom (Proverbs 11:2: "With humility comes wisdom"), but pride hardens the heart (like Pharaoh in Exodus). In Christianity, James 4:10 promises, "Humble yourselves before the Lord, and he will lift you up"—pride blocks this elevatio

   - Self-check: Think of the last time you were wrong—did you own it swiftly, or rationalize? Maimonides advises daily *cheshbon nefesh* (soul accounting) to catch thi

4. Entitlement, Self-Centeredness, or Isola

   - What to look for: Do you expect special treatment, resent serving others, or prioritize your comfort over justice/compassion? Signs include skipping communal rituals (Shabbat, church) when inconvenient, or viewing relationships transactionally ("What's in it for me?"

   - Why it's negative pride: It shrinks your world to "me first," opposing covenantal love (Deuteronomy 6:5 for God/neighbor in Judaism; Philippians 2:3-4's "consider others better than yourselves" in Christianity). The Talmud (Sotah 5a) says pride creates a "wall" around the sou

   - Self-check: Track a day's decisions—how many bent toward others' needs? If solitude feels preferable to messy connection, explore wh

5. Persistent Inner Restlessness or Spiritual Dry

   - What to look for: Despite external "wins," do you feel unfulfilled, anxious about status, or distant from joy/peace? Pride often masquerades as confidence but leaves a void, as it chases validation that never satisfie

   - Why it's negative pride: True fulfillment flows from alignment with God (Psalm 10:4: The proud "do not seek him"). Both traditions link this to idolatry—self-worship over Divine dependenc

   - Self-check: Meditate on Micah 6:8 ("walk humbly with your God")—does your spirit echo peace, or strivin

Practical Steps for Examination and Grow

- Daily Practice: Use a framework like the *Examen* (Ignatian, Christian) or *Hitbodedut* (personal prayer, Jewish)—end days reviewing these signs without self-loathin

- Antidotes: Cultivate gratitude (e.g., list three "gifts" daily), serve anonymously, and seek wise counsel (Proverbs 27:6: "Wounds from a friend can be trusted"

- Grace Note: Spotting pride isn't failure—it's the start of humility. As Psalm 51:17 says, "A broken and contrite heart you, God, will not despise

Remember, the goal is freedom, not perfection—both faiths celebrate progress in this lifelong dance.

5. Is pride a reason a man may not have a relationship with a woman?

Yes, Pride Can Absolutely Be a Barrier to Romantic Relationships for Men!

Pride—particularly the negative, arrogant form we've discussed (*ga'avah* in Jewish thought or hubris in Christian teachings)—is a well-documented obstacle in forming and sustaining relationships with women. It doesn't just "get in the way"; it actively sabotages connection by prioritizing ego over empathy, vulnerability, and mutual growth. Psychologists and relationship experts often describe it as a "silent killer" of intimacy, where a man's reluctance to bend fosters resentment, distance, and eventual breakdown. This echoes the spiritual warnings we've explored: pride elevates the self, isolating one from God and others, much like the lovers' humble pursuit in the Song of Songs models the opposite—selfless vulnerability that draws partners closer.

How Pride Manifests and Derails Relationships

From a relational psychology standpoint, pride shows up in subtle but destructive ways, often rooted in fear of appearing weak or "less than." Here's what it looks like, backed by common patterns:

1. Defensiveness and Refusal to Apologize: A man gripped by pride might double down during arguments, viewing admission of fault as defeat. This stonewalls communication, turning minor conflicts into entrenched battles. As one expert notes, it leads to "recurring conflicts and resentment" because the partner feels unheard and undervalued.

Over time, women may withdraw, sensing the relationship lacks emotional safety.

2. Blocking Vulnerability and Help: Pride whispers, "I don't need anyone," making it hard to seek support or share insecurities. In romantic contexts, this kills intimacy—both emotional and physical—as the man avoids "looking needy." Studies and therapists link this to diminished enthusiasm for closeness, where the partner feels like a bystander rather than a teammate.

For men, societal pressures to "man up" amplify this, but it ultimately repels connection, leaving him single or in shallow bonds.

3. Self-Centered Focus and Entitlement: Excessive pride redirects interactions toward self-validation, making conversations feel one-sided. A woman might sense she's dating the man's ego, not him, leading to feelings of worthlessness or self-esteem erosion.

This entitlement—expecting admiration without reciprocity—breeds imbalance, as the relationship becomes a stage for his glory rather than shared joy.

4. The "Good" vs. "Bad" Pride Trap: Not all pride is toxic; healthy self-respect (e.g., not becoming overly desperate) can foster confidence and boundaries, helping a man show up as a secure partner.

But when it tips into arrogance, it isolates: silence, grudges, and even infidelity thrive in its shadow, as humility's absence invites disconnection.

In essence, pride turns potential partners away because relationships thrive on equality and openness—qualities it erodes. Data from couples therapy shows that unchecked pride contributes to about 20-30% of relational breakdowns, often intertwined with poor communication.

Tying Back to Spiritual Wisdom

This aligns seamlessly with our earlier dive: In Judaism and Christianity, negative pride severs bonds by denying dependence—on God, self, or others—mirroring how it blocks romantic union. The Song of Songs illustrates the remedy: the groom's gentle, ego-free pursuit (e.g., "I am my beloved's") invites reciprocity, while Korach's haughty rebellion (Numbers 16) warns of pride's relational exile. Mystically, as in Kabbalah, *ga'avah* creates *klipot* (husks) that veil true connection, but *anavah* (humility) rectifies it, allowing divine (and human) love to flow.

Overcoming It: Practical Steps for Men

If pride feels like your roadblock, self-examination (as we outlined before) is key—spot the signs like resentment toward feedback or solo "wins." Then:

- Practice Small Humilities: Apologize first, even if it's 50/50. Say, "I was wrong—help me understand your side."

- Build Vulnerability Muscles: Share a fear or need weekly; therapy (e.g., via apps like BetterHelp) can guide this without shame.

- Reframe Pride: Channel it into protective self-respect that serves the relationship, not dominates it.

Cultivate gratitude—list three ways she enriches you daily.

- Seek Accountability: Talk to a trusted friend, mentor, or rabbi/pastor for perspective.

Pride isn't a life sentence; many men transform it into strength, forging deeper bonds. 

6. Does pride lead to lust?

Yes, pride—especially the negative, arrogant form (*ga'avah* in Judaism or hubristic self-exaltation in Christianity)—can indeed lead to lust, though the connection is more about causation through self-centeredness than direct inevitability. Pride inflates the ego, prioritizing personal gratification and validation over relational or spiritual integrity, which often spills into lust as a tool for dominance, escape, or fleeting pleasure. This isn't universal (healthy pride doesn't devolve into sin), but it's a recurring pattern in religious teachings, psychology, and even everyday relational dynamics we've touched on before. Below, I'll unpack it from those angles, drawing on scriptural and scholarly insights.

1. Religious Perspectives: Pride as the Gateway Sin

Both Judaism and Christianity frame pride as a foundational vice that breeds others, including lust (*ta'avah* in Hebrew or *epithymia* in Greek, often denoting uncontrolled desire). It's not that pride "causes" lust mechanically, but that pride's self-worship creates a vacuum where lust rushes in to affirm superiority or numb vulnerability.

   - Christian View: Pride is the "root of all sin" (per early Church Fathers like Augustine), topping the seven deadly sins and fueling the rest, including lust.

In 1 John 2:16, they're explicitly linked: "For everything in the world—the lust of the flesh, the lust of the eyes, and the pride of life—comes not from the Father but from the world."

Pride manifests as "the pride of life," an arrogant boasting that objectifies others for self-elevation, turning admiration into lustful conquest. For instance, Paul's pre-conversion pride in his credentials led to self-righteous judgment, akin to how unchecked ego today might rationalize lust as "deserved."

God "resists the proud" (James 4:6), making them susceptible to lust's temptations, as humility is the barrier both sins erode.

   - Jewish Viewing: Judaism doesn't rank sins hierarchically like the deadly sins but sees *ga'avah* as a "partition" to God (Talmud, Sotah 5a), fostering unchecked *ta'avah* (lust/desire) by denying our created limits. Lust itself is natural—God-given for procreation and intimacy (per Chabad teachings)—but pride twists it into exploitation, like exalting oneself "above others out of lust to lord it over them."

In mystical terms (from our earlier Kabbalah discussion), *ga'avah* unbalances *Gevurah* (judgment), trapping divine sparks in *klipot* where lust becomes a husk of impure passion, blocking *tikkun* through humble connection.

This echoes the Song of Songs: True love there is humble mutuality, free from pride's possessive gaze that could lustfully "stare" at the beloved's form (Song 1:6 warns against such objectifying looks).

2. Psychological Connections: Ego, Objectification, and the Brain

   Modern psychology supports this link, viewing pride (often as narcissism) as a driver of lust via cycles of entitlement and avoidance. Arrogant pride seeks constant validation, using lust as a quick "hit" of power or numbness—think objectifying others to feel superior, which erodes empathy and deepens isolation.

   - Neural Overlaps: Social sins like pride and lust activate the medial prefrontal cortex, the brain's hub for self-referential thinking and social comparison. This shared wiring means pride's status-seeking ("I'm above you") can pivot to lust's consumption ("I deserve this pleasure"), especially under stress.

Envy (pride's cousin) and lust propel resource hoarding, where sexual pursuit becomes a proxy for control.

   - Behavioral Patterns: Prideful defensiveness (refusing vulnerability) blocks intimacy, leading to secretive lust as an escape—e.g., porn or affairs to affirm "I'm desirable" without risk.

Greed, too, mirrors lust non-sexually, both stemming from pride's "more is mine" mindset.

In relationships (as we discussed), a man's pride might manifest as entitlement to his partner's body, turning affection into conquest and stoking mutual resentment.

Interestingly, some research flips the script: Mild lust can sharpen analytic thinking, but chronic pride-lust loops dull emotional intelligence, perpetuating the cycle.

3. Why It Matters (and How to Break the Cycle)

Pride doesn't *always* lead to lust—context matters, like stress or unresolved shame—but it primes the pump by centering "me" over "us" or God. In our self-examination framework, watch for pride's signs (e.g., defensiveness) bleeding into lustful rationalizations ("I deserve this glance/fantasy").

 

GOTTA LOVE 13

GOTTA LOVE 13!

The 13th word in Genesis 22.2 is "love:

"And He said, "Please take your son, your only ONE, whom you LOVE, yea,"

"Yea" is used to affirm, emphasize certainty, and underscore God's word and obedience to His commands.

NOTE: There is another Hebrew word for "one" that is used too through the Torah. They are related but different. So it is notable when we see one verses the other. The Hebrew "One" in 22.2 verse is a different Hebrew word for "one" than the word for "one" below, Echad. That explaination is for another time.

So what is the big deal about "love" being the 13th word? I am about to show you. Let's just start with the Hebrew word for love:

The primary Hebrew word for "love" is אָהֲבָה (transliterated as ahavah or ahava). In Hebrew Gematria (a traditional Jewish numerological system assigning numerical values to letters) the value of אָהֲבָה is 13.

The calculation for אָהֲבָה is as follows:

א (aleph) = 1

ה (heh) = 5

ב (bet) = 2

ה (heh) = 5

Summing them: 1 + 5 + 2 + 5 = 13.

This value of 13 is often noted for its symbolic tie with the word "Echad" in the Shema prayer: 

Deuteronomy 6:4 --"Hear, O Israel: The Lord our God, the Lord is one (Echad)."

In that verse, the Hebrew "One" (Echad - אֶחָד) emphasizes love in unity. The gematria value of Echad in Hebrew is 13. 

The word Echad isn't an "ordinary" one. It is a complex unity one. And it is that "one" that is equal to "love." 

Genesis 2:24 -- The verse says a man shall leave his parents and become "one flesh" with his wife. The Hebrew isn't "one flesh"; it is only the Hebrew word (echad = 13) .

Genesis 11:6 -- And the Lord said, “Behold, they are one people, and they have all one language,..."    One (echad = 13), and they have all one (echad) language. 

Double Ahavah (Shared Love): 13 × 2 = 26, equals the Gematria of YHWH (יהוה), the sacred Tetragrammaton (God's explicit name):

י (10) + ה (5) + ו (6) + ה (5) = 26.

The Bible weaves 13 and love subtly but powerfully. Here are more examples: 

Reciprocal love is seen as a pathway to divine connection, often tied to the idea that "God is love" in both the old and new testament. 

The new testament verse 1 John 4:8 echoes this Jewish insight: "Anyone who does not love does not know God, because God is love."

I believe these equivalences are NOT coincidental; I view them as deliberate divine encodings.

Unlike 12 (which signifies completeness in multiplicity, like the 12 tribes of Israel or 12 months), 13 adds a unifying "13th" element - LOVE!

12+1 -- The Journey of the 12 tribes bonded by their father Jacob (Israel) into a singular nation reflects the human soul's journey from division to wholeness through love. Similarly, the New Testament has the 12 apostles + Jesus. 

Our body has 12 ribs on either side of 1 heart. 

Exodus 34:6-7: God's 13 Attributes of Mercy (e.g., compassionate, gracious) are invoked in prayers for atonement, linking divine love to forgiveness and unity. Jonah knew God by those 13 attributes.

Psalm 133.1 (1331) emphasizes echoes love's unifying role:  "How good and pleasant it is when God's people live together in unity!"

Rabbinic literature amplifies this:

• Maimonides' (Rambam) 13 Principles of Faith affirm God's oneness, paralleling ahavah's role in belief.
• The 13 Principles of Torah Exegesis (Baraita of Rabbi Ishmael) show interpretive unity, mirroring love's interpretive depth in relationships.
• Talmudic covenants: 13 pacts tied to circumcision symbolize love's binding commitment.

13 permeates Jewish life as a positive force:

• Bar Mitzvah: Age 13 marks maturity, bonding the child into the community.
• Hebrew Calendar: Leap years add a 13th month (Adar II) to unify the lunar-solar cycle.
• The Hebrew Zodiac has 12 signs + the "13th" (sun/moon binding) reflecting cosmic harmony.

Modern Jewish mysticism views 13 as the "gateway to the infinite," where love transcends ego, fostering global unity.

13 IN SCRIPTURES

Proverbs 13:24 (Old Testament, Wisdom) --  "Whoever spares the rod hates their children, but the one who loves their children is careful to discipline them."

Perverted Love

2 Samuel 13:1 (Old Testament, Historical) -- "In the course of time, Amnon son of David fell in love with Tamar, the beautiful sister of Absalom son of David." BUT, Amnon's "love" was a perversion of they type of love that God intended. Amnon's type "love" was forbidden incestuous fleshly desire. God uses 2 Samuel 13 to distinguish the difference between the two types of "love."

True Love

Of the fifteen books in the Protestant canon that have a chapter 13, and eight of them mention "love" (or variants) at least once. Checkout these Connections Between the Number 13 and "Love" in the Bible:

John 13:1  (New Testament, Gospel): "It was just before the Passover Festival. Jesus knew that the hour had come for him to leave this world and go to the Father. Having loved his own who were in the world, he loved them to the end."

1 Corinthians 13:13 -- "And now these three remain: faith, hope and love. But the greatest of these is love. "The entire chapter (13 verses) is a poetic definition of love (agape). 

John 15:13 -- "Greater love has no one than this: to lay down one’s life for one’s friends."

Romans 13 (New Testament, Epistle) Verses 8-10 (in chapter 13) teach that love inherently obeys God's law:

Verse 8: "Let no debt remain outstanding, except the continuing debt to love one another, for whoever loves others has fulfilled the law."

Verse 9: "The commandments... are summed up in this one command: 'Love your neighbor as yourself.'"

Verse 10: "Love does no harm to a neighbor; therefore love is the fulfillment of the law."

Hebrews 13 (New Testament, Epistle):

Verse 1: "Keep on loving one another as brothers and sisters."

Verse 5: "Keep your lives free from the love of money and be content with what you have..."

CONCLUSION:

What do you think? Coincidence? I think...YOU GOTTA LOVE (13). 

LIFE HAS MANY TROUBLES...NEVER LET IT GET YOU DOWN, BECAUSE ONE DAY IT WILL ALL TURN AROUND. 

LOOKING FOR MEANING

"Between stimulus and response there is a space. In that space is our power to choose our response. In our response lies our growth and our freedom" and "Everything can be taken from a person but one thing: the last of the human freedoms—to choose one’s attitude in any given set of circumstances". (V.F.)

Viktor Frankl is famous for his book “Man’s Search for Meaning" and a life philosophy which he conceived through his experience in Nazi concentration camps.  I'm no Viktor Frankl but, maybe in some way, I practice his ideas on this channel. 

 

Nearly 15 years ago I started my blog "Ritter's Rants and Rumblings." In My First post I wrote about why I started blogging. That was over 600 posts ago. 

I don't have a specific singular focus. I write about what I want to think about, be it politics, faith, the economy, feelings, etc.  Since the blogging software/site includes simple analytics, I can see traffic volume and how many visits each post recieves. It is interesting to see what is being read.  

Now & again, a visitor to a post from the past will trigger me to go back and re-read what I wrote. Doing so is like turning to a page in a scrap book. As you can imagine, blogging is a like "journaling" or keeping a diary. 

My blog is a critical thinking tool, especially when it comes to assessments and predictions I make. I've learned that I am often about 5 years ahead.  

I like to think that by "thinking outloud," which is essentially what I am doing, the thoughts I share somehow help others. Blogging is a purposeful act--an effort to find meaning and be meaningful at the same time. 

BORN INTO EXILE

Habakkuk 2:2 -- And the Lord answered me, and said, Write the vision, and make it plain upon tablets, that he may run that readeth it.

The other day, someone I love, who wanted to wish me a happy birthday, asked me, "How do I say happy birthday in Hebrew?" He got me thinking and when I'm thinking, I write. That's why I blog. Its me discerning outloud.  

I'll get to how to say "Happy Birthday" in Hebrew in a moment. First this...

Home is more than bricks or bloodlines; it's a sense of anchorage, of where we belong. To be kicked out of our home is to be "exiled." Exile is not just a displacement of address; it's a rupture in the soul's geography. 

When the gate that we are exiled through slams shut we are left adrift; forced to make our way in a cold cruel world. Cut off from the Garden of Eden (גַּן עֵדֶן) that provided for our every need.  

That's birth -- expulsion from the womb. There are numerous writings—particularly in depth psychology, mythology, and biblical interpretation—that compare the expulsion from the Garden of Eden to the process of birth, often portraying Eden as a symbolic womb or state of pre-conscious unity from which humanity is thrust into the harsh realities of individuality, mortality, and self-awareness.

Genesis 2:8-11 -- “And the LORD God planted a garden in Eden, in the east, and there he put the man whom he had formed. And out of the ground the LORD God made to spring up every tree that is pleasant to the sight and good for food. The tree of life was in the midst of the garden, and the tree of the knowledge of good and evil. A river flowed out of Eden to water the garden, and there it divided and became four rivers.” 

HAPPY BIRTHDAY

The expression "Happy Birthday" in Hebrew is "Yom Huledet Sameach" (יוֹם הֻלֶּדֶת שָׂמֵחַ). Yom Huledet" (יוֹם הֻלֶּדֶת) literally means "day of birth." Sameach is "Joy."

Each Hebrew letter has both a meta meaning and a numeric value. Here is what each of the letters in 'Huledet' mean: 

Hey - behold, reveal, breath
Lamed - shepherd crook/staff
Dalet - door, and
Tav - cross, mark/sign

What does Hebrew Gematria reveal? 

The numeric values of each letter are as follows: 

הֻ - 5
לֶּ - 30
דֶ - 4
ת - 400

Therefore, the gematria for "birth" is 439. 

Born Into Exile 

Coincidence, think not.  The Hebrew word for "exile", Galut (גָּלוּת), has the same 439 value as Huledet (הֻלֶּדֶת). Here is how is breaks down:

ג (Gimel) = 3 (ג) is the third letter of the Hebrew alphabet, numerically equivalent to three, and symbolizes concepts like benevolence, movement, and balance. It is often depicted as a rich man running after a poor man to give charity, representing the concept of gemilut chassidim (acts of loving-kindness). What is Gimel running toward?  The 4th letter in the Hebrew aleph-beyt, the letter Dalet, which is Hebrew for Door.

ל (Lamed) = 30

ו (Vav) = 6 signifies connection and unity. Its form is like a nail or a line, which connects heaven and earth, spirit and matter, and is used as a conjunction ("and") to join words and concepts together.

ת (Tav) = 400

Calculation: 3+30+6+400=439

The letters in "birth" and "Exile " are even similar. Here is the side-by-side comparison showing which are the same and what the differences are:

Hey - Gimel
Lamed - Lamed 
Dalet - V
Tav - Tav 

Hebrew sages and rabbis frequently draw parallels between exile (galut) and the processes of pregnancy and birth (huledet), viewing exile as a gestational period of formation, suffering, and preparation within a constricting "womb" (often Egypt or the nations), culminating in redemption (geulah) as a traumatic yet liberating birth.

Messianic Birth Pangs (Chevlei Mashiach)

My Christian friends, where does this sound familiar?! The Talmud (Sanhedrin 98b) and Zohar (e.g., 2:8a) liken the final exile (under Edom/Rome, the fourth and longest) to intense labor pains preceding the Messiah's arrival. Rabbi Akiva and later Kabbalists like the Ari Zal (Isaac Luria) expand this: just as contractions build to birth, escalating global turmoil refines the Jewish soul for redemption. The Zohar calls exile a "pregnancy of the Shechinah" (divine presence), where suffering "dilates" the world for the messianic infant.  

Wandering Our Way Through Life

At its core, exile isn't mere banishment from soil or shelter; it's the primal severance, the cord cut between creature and Creator, leaving us to wander a world that hums with echoes of the Garden we've lost. Consider it this way: God as the ultimate Father and His kingdom as the home we long to return to. We are like the Israelites, the Nation of Israel, born on the Passover, wandering in the wilderness, Bamidbar. 

We were wanderers who were being led. Moses was a great prophet, but it was God leading us. It was God’s outstretched arm & hand that brought us out of Egypt and into the promised land. You wanna Talk about a great burthday gift!!

God's Shekinah dwelled with us in the wilderness. He met with Moses and instructed us on obedience and gave us a means to make atonement. 

God even instructed the Israelites how to build a a Tabernacle and the Holy of Holies were the High Priest would go once a year. 

Imagine a room of total darkness where the only Light is God's glory. The scene reminds of a birthday party. 

Ultimately, it is repentance (teshuva - תְּשׁוּבָה), which literally means "return," that opens the door of forgiveness and the way back home to our Maker. 

Thankfully, we have a God that misses us and wants us back. God loves us despite our faults and failings. So much so that gave us an invitation to a new Huledet party.

Imagine that party!

PARALLELS

Joshua 2:1 esv -- And Joshua the son of Nun sent two men secretly from Shittim as spies, saying, “Go, view the land, especially Jericho.”  

I have found that when you see one parallel in scripture, look for more. Keep looking because the bible is deep like the sea and high like a mountain. So it is with the Book of Joshua. In this blog post I an diving in to Joshua 2.  

Joshua has long been considered foreshadowing of Jesus.

SON OF NUN

Joshua 2 had me at "Joshua Son of Nun." The Hebrew letter Nun has a value of 50. The number of Jubilee. The ancient pictograph of the letter looks like a seed sprouting as well as a single sperm cell. 

From a New Testament perspective, this echo takes us back to Genesis and the fall of man and what some Christians call "the First Gospel."

Genesis 3:15 esv -- I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.”

In 2 Samuel 24:18–25, King David purchases the threshing floor of Araunah (also spelled Aruna or Ornan) the Jebusite for 50 shekels of silver to build an altar to the Lord and stop a plague ravaging Israel after David's census of the people. This site on Mount Moriah later becomes the location of Solomon's Temple in Jerusalem.

The 50th year is Jubilee, the year of liberty and restoration for the Jewish people. This was proclaimed by sounding a trumpet on the Day of Atonement. In Leviticus 25:8–55, the Jubilee involves the release of Hebrew slaves (those who had sold themselves into servitude due to poverty), the forgiveness of debts, and the return of ancestral land to its original owners, symbolizing restoration and freedom under God's covenant. 

In the New Testament, Luke 4:16–21), Jesus returns to his hometown synagogue in Nazareth, reads from the scroll of the prophet Isaiah (Isaiah 61:1–2), and proclaims that the Spirit of the Lord is upon him to preach good news to the poor, proclaim liberty to the captives and recovery of sight to the blind, set the oppressed free, and declare the year of the Lord's favor—echoing the Jubilee of restoration and release. He then sits down and declares, "Today this scripture has been fulfilled in your hearing," marking the inauguration of his ministry as the fulfillment of God's redemptive promises.

THE NAME OF JOSHUA

Joshua's name in Hebrew is יְהוֹשֻׁעַ is transliterated as Yehoshua or Yehoshu'a. 

It derives from the roots "Yah" (a shortened form of Yahweh, meaning "the Lord") and yasha ("to save" or "deliver"), so the full meaning is "Yahweh saves" or "the Lord is salvation." This should remind us of the prophet, Jonah words when he is spit out of the fish after three days: 

Jonah 2:9 -- But I will sacrifice unto thee with the voice of thanksgiving; I will pay that that I have vowed. Salvation is of the Lord.

Yehoshua (Joshua) in the Hebrew Bible (Tanakh),  is the successor to Moses who led the Israelites into the Promised Land (e.g., Book of Joshua).

The common shortened form is יֵשׁוּעַ (Yeshua), is also the Hebrew name of Jesus in the New Testament, highlighting the shared theme of divine salvation. 

Simply stated: Yehoshua (Joshua) prefigures Yeshua (Jesus) Both names spring from the Hebrew root y-sh-ʿ ("to deliver, save"), fusing Yah (Yahweh) with salvation's cry. 

Echoes are Devine Mirrors.  As I said from the start, when you see one parallel, keep looking because the bible is deep like the sea and high like a mountain. So let's look more closely at the Book of Joshua, in particular, Chapter 2. 

RAHAD HIDES THE SPIES

Joshua chapter 2 recounts the story of two Israelite spies sent by Joshua to scout the city of Jericho before the conquest of Canaan. 

Joshua 2 pulses with redemptive reversal—a deliberate echo, a divine "what if?" reframed. In Numbers 13, twelve spies slink into Canaan, only to slink back with grapes of glory laced with giants' gloom. Ten tongues wag terror: "We seemed like grasshoppers" (Numbers 13:33), leading to forty years of wilderness wandering, a generation's grave. Their sin? Unbelief's mutiny, scouting turned slander, promise poisoned by fear. Moses' mission crumbles; the land weeps withheld.

But here, in Joshua's dawn, the script flips: two spies—lean, loyal, unnumbered by doubt—cross Jordan's whisper from Shittim's acacia shade (Joshua 2:1). No horde, no hubris; just quiet commission under Yehoshua, the salvation-bearer. They enter the land, not as conquerors yet, but pilgrims—eyes wide, hearts hushed. Jericho's walls loom, but Rahab's roof becomes revelation's perch: flax-fringed, fear-forged faith. She, the city's scarlet fringe, spies their God before they spy her secrets: "Your terror has fallen upon us... the Lord your God, he is God" (Joshua 2:9, 11). No bad report; only bold return: "Truly the Lord has given... the land into our hands" (Joshua 2:24).

These spies lodge with Rahab, a Canaanite prostitute, who hides them from the king's men and helps them escape. In exchange, the spies promise to spare Rahab and her family during the impending destruction of the city, on the condition that she ties a scarlet cord (or thread) in her window as a sign of their covenant. When Jericho falls (Joshua 6), this mark ensures their safety. This narrative is rich with typology—symbolic foreshadowing—of Yeshua.

The Scarlet Cord: A Symbol of Jesus's Atoning Blood and The Hope (HaTikva) of Israel

The most prominent foreshadowing of the hope of Israel is the scarlet cord (Joshua 2:18, 21), which serves as a visible sign of protection and deliverance. Scarlet, derived from a deep red dye (often associated with blood in ancient Near Eastern contexts), evokes the imagery of sacrificial blood that averts judgment. 

It is notable that the particular "krimson worm" that leaves a crimson stain on a tree is used to make the die for the scarlett color of the cord that Rahad hangs our her window. It is the same unique Hebrew name for a "worm" found in the book of Jonah that eats the plant and the same "worm" in Psalm 22.6. 

Speaking of the scarlet color, this directly parallels the Passover lamb's blood smeared on Israelite doorposts in Egypt (Exodus 12:7, 13), where it marked homes for salvation from the angel of death. Just as that blood spared the faithful, Rahab's cord spares her household amid Jericho's destruction.

In the New Testament, this parallel typology culminates in Yeshua's blood shed on the cross as the ultimate atonement: "Without the shedding of blood there is no forgiveness of sins" (Hebrews 9:22). Jesus is the "Lamb of God who takes away the sin of the world" (John 1:29), and His blood provides eternal protection for those who claim it by faith—like an "invisible scarlet cord" around the believer's life.

RAHAB'S TRANSFORMATIVE FAITH: 

The scarlet cord's placement in the window (a place of vulnerability) underscores how faith in Christ's blood covers and redeems even the most unlikely (e.g., Rahab, an outsider and sinner).

Rahab, a Gentile (non-Israelite) and marginalized figure, confesses her faith in the God of Israel: "The Lord your God, he is God in the heavens above and on the earth beneath. Now then, please swear to me by the Lord..." (Joshua 2:11–12). Her knowledge of Yahweh's mighty acts (e.g., parting the Red Sea, defeating kings) leads her to align with Israel, making her one of the first recorded Gentile converts.

Rahab's Redemption: From Scarlet Shame to Royal Lineage

Rahab—yes, the Canaanite harlot of Jericho's shadowed walls embodies the audacious grace that rewrites the broken. Once defined by her trade, veiled in the city's vice, she steps into the light of faith, trading whispers of survival for a covenant oath. "The Lord your God is God in heaven above and on the earth below" (Joshua 2:11)—her confession isn't mere flattery; it's a pivot, a plea for rebirth. The scarlet cord she hangs isn't just a signal; it's her lifeline.

Threads of Transformation

From Outcast to Insider: The gentile prostitute, enemy of Israel, barters hospitality for haven. Yet Yahweh spares her—not for merit, but mercy—pulling her from Jericho's rubble into the covenant fold. Her house, once a den of despair, becomes a beacon of deliverance (Joshua 6:25). Rahab's story is echoed in Mark 2:17 -- "I came not to call the righteous, but sinners".

New Name, New Nation: Post-conquest, Rahab weds Salmon the Judahite (Ruth 4:20–21 via Matthew 1:5), birthing Boaz, who weds Ruth—another outsider redeemed. She enters the messianic bloodline, her "scarlet" past woven into the Savior's genealogy. From "harlot" (zonah in Hebrew, raw and reproachful) to matriarch: a fresh identity, etched in eternity.

SCARLET TO WHITE

Rahab's scarlet thread, once a harlot's hasty signal dangling from Jericho's breach (Joshua 2:18), unfurls into deeper lore: the Yom Kippur thread, bound to the Azazel goat (Leviticus 16:21–22). Crimson-kissed, it threads the temple door; as the burdened beast bears Israel's sins into the wild, the cord blanches—blood's curse reversed, guilt's weight lifted like mist before dawn. "Though your sins be as scarlet, they shall be white as snow" (Isaiah 1:18): Yahweh's vow, etched in fiber and forgiveness.

In Rahab, we see the gospel's scandal: God delights in drafting the disqualified, granting them thrones in His story. 

This foreshadows "Yeshua's mission to extend salvation beyond Israel to all nations," including sinners and outsiders: "I have not come to call the righteous but sinners to repentance" (Luke 5:32). Rahab's inclusion in Israel's lineage (she becomes an ancestor of King David and thus Jesus; Matthew 1:5) symbolizes the Gentile inclusion in the church through faith alone, not works or heritage (Ephesians 2:8–9; Romans 4:16).

Her act of hiding the spies at great personal risk mirrors the protective role of faith in Christ, which "hides" believers from God's wrath (Colossians 3:3).  Her act of faith is a picture of Salvation by Grace, the scarlet cord, through Faith.

MORE HIDDEN PARALLELS

So far I've shared the most well known parallels between the Joshua and the story of Rahab saving the spies. When I look further, I see more hidden parallels. 

The chapter centers on Rahab, and in the broader context Joshua who leads Israel into the Promised Land after Moses' death, just as Jesus leads believers into eternal rest and inheritance (Hebrews 4:8–11).

In chapter 2, Joshua's commissioning of the spies prefigures Jesus sending out His disciples as witnesses (e.g., the two spies echo the "two witnesses" required by Mosaic law, Deuteronomy 19:15, and Jesus' sending of the seventy-two in pairs, Luke 10:1). Their report of faith amid fear (Joshua 2:24) anticipates the gospel's triumph through bold proclamation.

Shadows of Secrecy: Joshua's Spies and the Silent Disciples

In Joshua 2:1, two men slip from Shittim's shadows—sent covertly to scout Jericho's secrets—echoing the veiled valor of Nicodemus and Joseph of Arimathea, who cradle Jesus's body in John 19:38–40. Like spies in enemy walls, these two harbor faith in the dark, emerging only when the King falls.

Two Sent in Secret: Joshua dispatches his pair "secretly" (v. 1), whispers of reconnaissance amid peril. So Nicodemus steals to Jesus by night (John 3:2), a Pharisee's probe veiled in twilight; Joseph, too, a "secret disciple" (John 19:38), risks all post-crucifixion. Both duos, envoys of the divine, mapping salvation's terrain under cover. Nicodemus and Joseph of Arimathea will prove to be credible withnesses of Jesus's death and burial in the tomb. 

Joshua 2.6 kjv -- But she had brought them up to the roof of the house, and hid them with the stalks of flax, which she had laid in order upon the roof.

Hidden in Heights: Rahab hauls the spies to her roof (v. 6), a high perch of refuge amid the hunt. Flax stalks veil them—raw fibers destined for linen's weave. Parallel the tomb's ascent: Joseph’s rock-hewn high place (Matthew 27:60), where Nicodemus layers spices in linen folds (John 19:40), shrouding the slain Savior. From rooftop sanctuary to sepulcher shroud, concealment births deliverance.

Flax to Linen: Threads of Burial and Birth: The flax, spread sunward for drying (v. 6), foreshadows linen's sacred wrap—Jesus' body bound in it, as in ancient rite (Mark 15:46).

Linen whispers resurrection: what binds in death unravels in dawn's light (John 20:5–7). Rahab's flax hides life from doom; the disciples' linen entombs it, only for glory's rise.

Rising from the Roof: The roof, elevated and exposed, hints ascent—a "high place" of peril turned promise (v. 6). Spies descend via scarlet cord to freedom; Christ, from tomb's heights, ascends in victory. Nicodemus ponders "born again" from above (John 3:3); Joseph seals the stone, unwitting sentinel to the third day's breach. Secrecy yields to soaring salvation—Yahweh's spies, then the Savior's, scaling walls, no longer in doubt, to inherit the land eternal.

SUMMARY

These echoes weave Old Testament shadow into New covenant substance: hidden agents, fiber-forged faith, elevated escapes. From Jericho's fall to Calvary's triumph, God recruits the unlikely—prostitute, Pharisee, councilor—to unfurl His redemptive rope. 

JOY

In this blog post I am examining the parallels concerning "JOY" in the Torah and what Yeshua (Jesus) says in the New Testament (NT).

The most common word for "joy" in Hebrew is simcha (שִׂמְחָה).  From a Hebrew (Jewish) perspective, "Simcha" (joy) is more than happiness; it is a deep, internal state connected to serving God. 

Jewish mystical thinkers viewed Simcha as a way to connect with the divine, emphasizing a joyful service of God and recognizing His presence in all aspects of life, even during difficulties. This perspective sees joy as a requirement for a complete spiritual life, influencing the meaning of holidays like Simchat Torah. 

On the 22nd day Tishrei, immediately after the 7 day holiday of Sukkot, is Shmini Atzeret (the 8th day of Assembly). This day is the holiday of Simchat Torah, considered the most spiritually joyful holiday of the year.

Simchat Torah is when Jews finish that year's cycle of reading Torah. We've literally completed the scroll. Simchat Torah is the culmination of the joy experienced throughout the year and is seen as a celebration of the unity between God and the Jewish people. There is singing and dancing with the Torah. 

Simcha, Joy, is believed to be pathway to connect with God through the performing of mitzvot (commandments) leading to a feeling of God's presence. In other words, through our service to God, we are connected to God. In doing so, we spread the joy. Our mitzvot bring light to the world. 

From 7 to 8: Gematria Reveals: 

7 is natural completion. 8 is supernatural. Simcha Torah is on Shemini Atzeret, the 8th day. 8 has a supernatural or hidden dimension. The Hebrew letter that has a value of 8 is Chet and the ancient pictograph of the letter is a depiction of a wall or fence. 

Exodus 19:12 -- And you shall set boundaries for the people around, saying, Beware of ascending the mountain or touching its edge; whoever touches the mountain shall surely be put to death.'

What begins as Sinai's thunderous barrier, pierces through in joyous revelation. The Holy One's descent shatters separation, flooding the assembly with transcendent joy on Simchat Torah.

Psalm 98:4-6 (NIV) -- "Shout for joy to the Lord, all the earth, burst into jubilant song with music; make music to the Lord with the harp, with the harp and the sound of singing, with trumpets and the blast of the ram’s horn—shout for joy before the Lord, the King."

"Nehemiah said, 'Go and enjoy choice food and sweet drinks, and send shares to those who have nothing prepared. This day is holy to our Lord. Do not grieve, for the joy of the Lord is your strength.'" (8:10)

SEEING 8 IN ALL THE RIGHT PLACES

Genesis 7:13 (NIV) -- "On that day Noah and his sons Shem, Ham, and Japheth, together with his wife and the wives of his three sons, entered the ark."

Here, exactly eight people—Noah, his wife, and their three sons with their wives—enter the ark, marking the preservation of life through divine intervention amid the flood's chaos. This echoes the gematria value of Chet (ח = 8), whose ancient pictograph resembles a fence or wall, representing enclosure, separation, and protection.

Isaiah 55:8-9 (NIV) -- "'For my thoughts are not your thoughts, neither are your ways my ways,' declares the Lord. 'As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts.'"

This passage vividly portrays God's transcendence as an unbridgeable chasm—like the vast sky above the ground—emphasizing His ways as elevated and inscrutable. It echoes the "hidden dimension" of Chet (8), where divine reality fences off human comprehension, inviting awe rather than full grasp. Just as the ark's walls concealed renewal, God's lofty thoughts veil deeper purposes, revealed only in fragments.

Job 11:7-9 (NIV) -- "Can you fathom the mysteries of God? Can you probe the limits of the Almighty? They are higher than the heavens above—what can you do? They are deeper than the depths below—what can you know? Their measure is longer than the earth and wider than the sea."

Connection to God's Height and the Mystery of LIFE

Zophar challenges Job with rhetorical questions that map God's essence as boundless: soaring higher than stars, plunging deeper than oceans. This multidimensional mystery aligns with the supernatural "8"—a realm beyond the seven-day cycle of the known, fenced by incomprehensibility. It underscores humility before the divine wall that both hides and protects profound truths.

Psalm 139:5-6 - From the rear and the front You encompassed me, and You placed Your pressure upon me. Knowledge is hidden from me; it is hard, I cannot attain it.

God's mysteries are hidden; His enclosure of omniscience is wondrously unattainable. The "lofty" (high) knowledge suggests a veiled intimacy—God knows us fully yet remains exalted, mirroring the hidden renewal of eight souls in the ark, where divine nearness defies human reach.

Deuteronomy 29:29 (esv) -- The secret things belong to the Lord our God, but those things which are revealed belong to us and to our children forever, that we may do all the words of this law.

JOY, Simchat Torah is the celebration of living the Torah--Living out life through doing acts (mitzvot) of loving-kindness (chesed חסד). You'll notice that chesed begins with the Hebrew letter chet I have written about. It ends with the Hebrew letter "dalet" (ד). Dalet is a "door."  The middle Hebrew letter is ס (samekh). The root word samakh which means "to lean upon" or "to uphold."

It is no coincidence that the word for "life" in Hebrew is "Chai" (חי). As a plural noun it is written חַיִּים (chayim).  "Chai" (חי) contains a Chet ח and a Yod י.  The ancient pictograph symbol for a Yod is an "outstretched arm & hand." God led us out of slavery with an outstretched arm & hand. As I read it, God is the supernatural source of life. Or, our actions are the source of life.  This is a topic for a longer discussion.

JOY TO THE WORLD 

In the New Testament book of John, Jesus says in John 15:11-13 nkj:

11 “These things I have spoken to you, that My joy may remain in you, and that your joy may be full. 12 This is My commandment, that you love one another as I have loved you. 13 Greater love has no one than this, than to lay down one’s life for his friends.

The joy that Jesus is speaking of in John 15:11 creates a spiritual connection. In the vert next verse is His command to love one another. There is a the parallel to the mitzvot in the Torah. 

it is not a coincidence that this is the chapter that Jesus says, "Abide in me, and I in you" (John 15:4). Jesus's believers will be known by their fruit of their actions. The Holy Spirit is a source of joy, since it is through the work of the Spirit which God sends that we are able to produce this fruit. The good works we do are known as the "fruit of the Spirit."

Here, Jesus directly imparts His own divine joy—rooted in the eternal love between Father and Son—to believers who abide in Him. This joy isn't a fleeting emotion. It is a profound means of connecting with God through abiding service, facilitated by the Holy Spirit whom the Father sends in Jesus' name (John 14:26-27). It's the Spirit's role to sustain this union, turning obedience into fruitful living. God "knows" us intimately through this joy-manifested fruit, as it mirrors Christ's own life, proving our connection to the Vine (John 15:5).

Matthew 7:16-20 (NIV) -- "By their fruit you will recognize them. Do people pick grapes from thornbushes, or figs from thistles? Likewise, every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, and a bad tree cannot bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus, by their fruit you will recognize them."

Our joy is a divine litmus test of where Spirit-fruit is flourishing. Jesus teaches that genuine identity in God is discerned not by words or appearances, but by the fruit.  

In John 16:24, Jesus encourages his followers to pray, promising, "ask and you will receive, so that your joy may be made full."  This interesting verse is often associated with material prosperity, however, I do not see it that way. We pray to recieve a blessing in order to be a blessing; and through our service to others by way of our prayers, our joy is made full. 

Connection to Mitzvot and NT Fruits

Deuteronomy 28:1-2 (NIV) -- "If you fully obey the Lord your God and carefully follow all his commands I give you today, the Lord your God will set you high above all the nations on earth. All these blessings will come on you and accompany you if you obey the Lord your God.

The call to holiness undergirds the mitzvot, transforming everyday actions—honoring parents, loving neighbors (Leviticus 19:3, 18)—into sacred fruits that reflect God's character. This strikingly parallels the NT's Spirit-fruits as markers of sanctification.  "Love, joy, peace" aren't abstract virtues but active expressions mirroring Jesus's holiness (1 Peter 1:15-16). God "knows" His people by these outputs—OT through covenantal deeds that set Israel apart (Exodus 19:5-6), NT through lives that glorify the Father via abiding fruit (John 15:8). It's a seamless thread: mitzvot as the blueprint, fruits as the Spirit's living portrait.

In the Old Testament, mitzvot (commandments) aren't mere rules but life-giving actions that weave Israel into God's covenantal fabric—visible "fruits" of faithfulness yielding tangible blessings like prosperity and protection. This mirrors the New Testament's "fruit of the Spirit" (Galatians 5:22-23), where obedience flows from inner transformation, producing joy, peace, and goodness as evidence of divine indwelling. Both frameworks reject empty ritual: mitzvot demand heart-aligned deeds (Deuteronomy 10:12-13), just as NT fruits expose genuine faith (James 2:17). They're twin vines of righteousness—OT rooted in Torah observance, NT blossoming through Spirit-empowered living—fulfilling Jesus' promise to complete, not cancel, the Law (Matthew 5:17).

THE EIGHTH DAY -- DEVINE CLOSENESS -- SIMCHA (JOY)

Shemini Atzeret's essence is a joyful gathering after Sukkot's harvest, symbolizing transcendent renewal beyond the sevenfold cycle. Just as the assembly in Leviticus 19 is summoned to mirror God's otherness—separating from impurity for mitzvot-lived lives—Shemini Atzeret invites Israel into a hidden dimension of divine closeness, where the eighth day holds the people for one more sacred pause to Tabernacle with God. The day when our joy is complete.

On the 8th day: Leviticus 23:36 (NIV): "For seven days present food offerings to the Lord, and on the eighth day hold a sacred assembly and present a food offering to the Lord. It is the closing special assembly; do no regular work."

Leviticus 23:36 explicitly refers to the eighth (8) day following the 7-day Festival of Tabernacles (Sukkot), which begins on the 15th day of the seventh month (Tishri) in the Hebrew calendar. This is Shemini Atzeret—the distinct "closing assembly." 

John 7:37-39 esv -- On the last day of the feast, the great day, Jesus stood up and cried out, “If anyone thirsts, let him come to me and drink. Whoever believes in me, as the Scripture has said, ‘Out of his heart will flow rivers of living water.’” Now this he said about the Spirit, whom those who believed in him were to receive, for as yet the Spirit had not been given, because Jesus was not yet glorified.

Notice the reaction of the Jews in the very next verse!

John 7:40-41 esv -- When they heard these words, some of the people said, “This really is the Prophet.” Others said, “This is the Christ.” 

Some understood!  But others did not. Why?  Some had ears to hear and eyes to see. Like Nicodemus who said:

 John 7:50-52 esv -- Nicodemus, who had gone to him before, and who was one of them, said to them, “Does our law judge a man without first giving him a hearing and learning what he does?” They replied, “Are you from Galilee too? Search and see that no prophet arises from Galilee.”

Nicodemus was essentially saying to judge him by his fruit!!

Enjoy this song: He Dwells with Us -- Sukkot

Epilogue: 

Today I purchased 4 more fruit trees for my young orchard at the Tree of Life Farm. Its a tiny orchard by commercial standards, about 30 trees, plus about a dozen+ berry bushes. I pray God blesses me with fruit to provide others.