AVOIDING REGRETS BY LISTING SINS IN ADVANCE

Is it better to sin and repent or to avoid sinning? 

Considering our sins effect others, I think the latter is better.  On Yom Kippur, Hebrew prayers of repentance are said communally. Everyone's sin effects the community. Thus everyone is accountable to everyone as well as God. 

Below is a list of sins read outloud as a congregation. None of us should be so stiff necked to say they have not sinned. On a personal, individual level, God knows our sins.  

Rejecting the "stiff-necked" denial of sin through public and communal confession is also a safeguard against isolation. By reciting it aloud together, we weave our individual failings into the shared fabric of the community, acknowledging how one person's "hard-heartedness" or "deceit" ripples outward, wounding relationships and the collective soul. It's a radical act of vulnerability: no one stands alone in repentance, and thus no one bears the burden by themselves.

When it comes to true repentance, "remorse" isn't just a footnote—it's the spark that ignites true teshuvah (repentance). In the Jewish tradition, the process of repentance demands gut-deep regret for the wrong done. Otherwise, confession risks becoming rote theater.

Listing Sins In Advance

I propose that Yom Kippur repentance prayers can be used as a forward reminder of the sins to avoid in the coming year. Avoid regrets by guarding our ways in the future. Here are the Yom Kippur Penitence Prayers. Read them and weep: 

The Viddui (Confession)

Yom Kippur, the Day of Atonement, features central penitence prayers known as *Viddui* (confession).

The Viddui comprises two main parts: the shorter *Ashamnu* (an acrostic listing of sins) and the longer *Al Chet* (a detailed enumeration of sets of transgressions.

Ashamnu (Short Confession)

This opening section humbly acknowledges human frailty:

Our God and God of our fathers, let our prayer come before you, and do not ignore our supplication.  For we are not so brazen-faced  and stiff-necked to say to you, Adonai, our God, and God of our fathers,  “We are righteous and have not sinned.” But, indeed, we and our fathers have sinned.  

Then is the list of sins is organized as Hebrew alphabetical acrostic:

We have been guilty (*Ashamnu*).  

We have betrayed (*Bagadnu*).  

We have stolen (*Gazalnu*).  

We have spoken slander (*Dibarnu dofi*).  

We have perverted (*He'evinu*).  

We have committed iniquity (*V'hirsha'nu*).  

We have been presumptuous (*Zadnu*).  

We have committed robbery (*Chamasnu*).  

We have twisted (*Tafalnu sheker*).  

We have counseled evil (*Ya'atznu ra*).  

We have lied (*Kizavnu*).  

We have scoffed (*Latznu*).  

We have rebelled (*Maradnu*).  

We have scorned (*Ni'atznu*).  

We have been perverse (*Sararnu*).  

We have been wicked (*Avinu*).  

We have transgressed (*Pasha'nu*).  

We have oppressed (*Tzararnu*).  

We have been stiff-necked (*Kishinu oref*).  

We have been impious (*Rasha'nu*).  

We have corrupted (*Shichatnu*).  

We have abhorred (*Ti'avnu*).  

We have gone astray (*Ta'inu*).  

We have led astray (*Tita'enu*).

Can you relate?  

These are really categories of sins. Our personal details might come to mind. Wait, there's more.

Al Chet (Long Confession)

This expands on specific sins, categorized in sets of 10–13, each ending with a plea for pardon. 

First Set:

For the sin which we have committed before You under duress or willingly.  

And for the sin which we have committed before You by hard-heartedness.  

For the sin which we have committed before You inadvertently.  

And for the sin which we have committed before You with an utterance of the lips.  

For the sin which we have committed before You with immorality.  

And for the sin which we have committed before You openly or secretly.  

For the sin which we have committed before You with knowledge and with deceit.  

And for the sin which we have committed before You through speech.  

For the sin which we have committed before You by deceiving a fellowman.  

And for the sin which we have committed before You by improper thoughts.  

For the sin which we have committed before You by a gathering of lewdness.  

And for the sin which we have committed before You by verbal [insincere] confession.  

For the sin which we have committed before You by disrespect for parents and teachers.  

And for the sin which we have committed before You intentionally or unintentionally.  

For the sin which we have committed before You by using coercion.  

And for the sin which we have committed before You by desecrating the Divine Name.  

For the sin which we have committed before You by impurity of speech.  

And for the sin which we have committed before You by foolish talk.  

For the sin which we have committed before You with the evil inclination.  

And for the sin which we have committed before You knowingly or unknowingly.  

For all these, God of pardon, pardon us, forgive us, atone for us.

Second Set:  

For the sin which we have committed before You by false denial and lying.  

And for the sin which we have committed before You by a bribe-taking or a bribe-giving hand.  

For the sin which we have committed before You by scoffing.  

And for the sin which we have committed before You by evil talk [about another].  

For the sin which we have committed before You in business dealings.  

And for the sin which we have committed before You by eating and drinking.  

For the sin which we have committed before You by [taking or giving] interest and by usury.  

And for the sin which we have committed before You by a haughty demeanor.  

For the sin which we have committed before You by the prattle of our lips.  

And for the sin which we have committed before You by a glance of the eye.  

For the sin which we have committed before You with proud looks.  

And for the sin which we have committed before You with impudence.  

For all these, God of pardon, pardon us, forgive us, atone for us.

Third Set:

For the sin which we have committed before You by casting off the yoke [of Heaven].  

And for the sin which we have committed before You in passing judgment.  

For the sin which we have committed before You by scheming against a fellowman.  

And for the sin which we have committed before You by a begrudging eye.  

For the sin which we have committed before You by frivolity.  

And for the sin which we have committed before You by obduracy.  

For the sin which we have committed before You by running to do evil.  

And for the sin which we have committed before You by tale-bearing.  

For the sin which we have committed before You by swearing in vain.  

And for the sin which we have committed before You by causeless hatred.  

For the sin which we have committed before You by embezzlement.  

And for the sin which we have committed before You by a confused heart.  

For all these, God of pardon, pardon us, forgive us, atone for us.

Additional Biblical References (Korbanot Section):  

And for the sins for which we are obligated to bring a burnt-offering.  

And for the sins for which we are obligated to bring a sin-offering.  

And for the sins for which we are obligated to bring a varying offering [according to one's means].  

And for the sins for which we are obligated to bring a guilt-offering for a certain or doubtful trespass.  

And for the sins for which we incur the penalty of lashing for rebelliousness.  

And for the sins for which we incur the penalty of forty lashes.  

And for the sins for which we incur the penalty of death by the hand of Heaven.  

And for the sins for which we incur the penalty of excision and childlessness.  

And for the sins for which we incur the penalty of the four forms of capital punishment executed by the Court: stoning, burning, decapitation and strangulation.  

For [transgressing] positive and prohibitory commandments, for the sins for which we deserve death by the hand of Heaven or by the hand of the court, for all of them, God of pardon, pardon us, forgive us, atone for us.

These prayers are typically recited in Hebrew during services, but translations aid personal reflection. Variations exist across traditions (e.g., Sephardic liturgy may differ slightly). 

That just about does it. If this list leaves out any of your sins, just add them yourself. 

For My Christian Friends

Jesus frequently called for *metanoia*—a profound change of mind and heart, turning away from sin toward God's kingdom. 

"From that time Jesus began to preach, saying, 'Repent, for the kingdom of heaven is at hand'" (Matthew 4:17, ESV). Similarly, in Mark's Gospel: "The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel" (Mark 1:15, ESV).

Jesus warned repeatedly of the consequences of unrepentance: "No, I tell you; but unless you repent, you will all likewise perish" (Luke 13:3, ESV).

Like Judaism, there was a communal aspect in teaching on forgiveness. Jesus tied repentance to reconciliation: "Pay attention to yourselves! If your brother sins, rebuke him, and if he repents, forgive him, and if he sins against you seven times in the day, and turns to you seven times, saying, ‘I repent,’ you must forgive him" (Luke 17:3-4, ESV).

While Jesus didn't use the modern term "confession" in a ritual sense, he taught extensively on acknowledging sin, seeking God's forgiveness, and extending it to others. 

In the Lord's Prayer, Jesus instructed: "And forgive us our debts, as we also have forgiven our debtors" (Matthew 6:12, ESV). He elaborated: "For if you forgive others their trespasses, your heavenly Father will also forgive you, but if you do not forgive others their trespasses, neither will your Father forgive your trespasses" (Matthew 6:14-15, ESV).

Jesus taught that if withhold forgiveness, forgiveness will be withheld from us. 

Where Forgiveness Gets Tricky

Must we forgive those who do not seek forgiveness? Judaism in Christianity have slightly different views on this question. Erica Kirk demonstrated a profoundly Christian approach.  This gets into the psychological benefits of forgiveness to the injured party. Sometimes the person who hurt you is deceased, so they can not offer an apology. And just because one suffers from an injury, doesn't mean it was the result of a sin. Which in turn begs the question of whether we should apologize for something we don't think is wrong?

I will leave there. We are into Sukkot. That is a far more joyful holiday. 

I WANTED TO SEE

"The Resurrection" by Polish artist Bartosz Keska

One of the stops on our trip to Italy was to the Turin Cathedral (Piazza San Giovanni), known as the "Chapel of the Holy Shroud." There is also a museum entirely focused on the facts and history of the aledged burial linens of Jesus. 

A Mystery within a Miracle

The Shroud is a nested miracle; it is a miracle within a miracle. It is practically a miracle that a ~2000 year old cloth relic with actual blood stains even exists to be seen to today. The shroud is actual, irrefutable evidence of the crucifixion, death, burial and ressurection of Jesus (Yeshua). It is a truly a miracle how it was created. Even the atheist scientists who analyzed the shroud describe it as such! It is also a mystery since the only explanation that a team of the best scientists from around the world have developed for how the image on the shroud was created is not reproducible to this day. 

The STURP (Shroud of Turin Research Project) was a significant 1978 scientific investigation of the Shroud of Turin, a linen cloth believed by many to bear the image of Jesus Christ. Considerable analysis since then has only further added to the credibility of the Shroud. 

For Our Time

The shroud is literally the most studied relic in the world. Yet, until literally the times we live in, the information, technology and scientific knowledge has not existed to fully understand how miraculous the shroud truly is. 

What has taken ~2000 years to figure out, two Jewish men understood the moment they saw it. As it says in the book of John in the Gospels: with one look, the Apostles John and Peter, understood immediately the implications. 

John 20:4-9 -- Both of them were running together, but the other disciple outran Peter and reached the tomb first. And stooping to look in, he saw the linen cloths lying there, but he did not go in. Then Simon Peter came, following him, and went into the tomb. He saw the linen cloths lying there, and the face cloth, which had been on Jesus' head, not lying with the linen cloths but folded up in a place by itself. Then the other disciple, who had reached the tomb first, also went in, and he saw and believed; for as yet they did not understand the Scripture, that he must rise from the dead.

One Jewish Apostle needed more convincing. He is referred to as "Doubting Thomas."

John 20:26-29 -- A week later his disciples were in the house again, and Thomas was with them. Though the doors were locked, Jesus came and stood among them and said, “Peace be with you!” Then he said to Thomas, “Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe.” Thomas said to him, “My Lord and my God!” Then Jesus told him, “Because you have seen me, you have believed; blessed are those who have not seen and yet have believed.”

Our private tour guide for the cathedral and the museum 

Our personal tour guide at the museum, Marinella, was very knowledgeable and intelligent. She also seemed very pragmatic and level headed. I figured that she would have formed an opinion about the shroud, and I was curious what she thought, so I asked her for it. Marinella looked at me with an expression that suggested to me that what she was about to say was off-script and after consiserable thought. She started by saying, "Do you really want to know what I think?" I replied, "YES, I do." Then she looked at me and said with conviction the answer I wanted to hear: "I don't think the shroud was for then, and the people at the time of his crucifixion. I think the shroud is for now. I believe it has been miraculously preserved for these times, when the knowledge and technology would exist so that people would be able to know the ressurection really happened." 

Having done enough of my own studying and thinking, I couldn't agree more. 

In other words, Marinella was echoing Jesus as quoted by the Jewish Apostle Mark:

Mark 8:12 -- And he sighed deeply in his spirit and said, “Why does this generation seek a sign? Truly, I say to you, no sign will be given to this generation.”

Their are many people who go to synagogues and churchs with doubts or who don't know what to believe. Their are also total unbelievers, atheists. Those people that are sure that Jesus never rose from the dead, let alone the whole purpose for shedding his blood. For them, I think the Shroud is the Sign of Jonah. It is as Jesus said in the books of Matthew and Luke: 

Matthew 12:38-42 -- Then some of the scribes and Pharisees told Jesus, “Teacher, we want to see a sign from you.”

But he replied to them, “An evil and adulterous generation craves a sign. Yet no sign will be given to it except the sign of the prophet Jonah, because just as Jonah was in the stomach of the sea creature for three days and three nights, so the Son of Man will be in the heart of the earth for three days and three nights. The men of Nineveh will stand up at the judgment and condemn the people living today, because they repented at the preaching of Jonah. But look—something greater than Jonah is here! The queen of the south will stand up and condemn the people living today, because she came from so far away to hear the wisdom of Solomon. But look! Something greater than Solomon is here!”

I traveled to Turin to hear what my guide told me. I hoped to hear first hand from a certified guide and expert whether they concluded what I already have.

It is said that the definition of, "Faith is the belief in the Unseen," specifically in Hebrews 11:1. The generation in Jesus’s time never got to see the shroud. I believe that was deliberate. The burial linen was taken away and hidden for ~1300 years after his crucifixion. By who is speculation. I and others think by Nicodemus, or perhaps Joseph of Arimathea. Where it was hidden is speculation. How exactly it came to Turin is assumed to be by the Crusaders, and there is evidence to think that. How it survived three fires with no damage to the actual image is amazing.

Ask Yourself

What if Jesus meant the shroud for these times? What if it was waiting for the generation after the rebirth of Israel and technical experts who could study and analyze the shroud to determine it's authenticity? What are the implications if we are the "evil and adulterous generation" that Jesus prophecied of. 

I didn't travel to see the shroud for any of these reasons. I didn't learn anything that changed my essential understanding. I did get to see some fascinating things, such as the actual camera that took the first photograph of the shroud and revealed in a darkroom the image that was encoded on the cloth waiting to be discovered. There were many special objects to see in the cathedral and museum.

I did get to be in the room with the burial linens of Jesus. The same clothes that John and Peter saw which contained the AB blood of Jesus. That is the moment they believed and "understood that he must rise from the dead."  

All of that was a tremendous experience, however I didn't need to see the shroud to know the important facts and implications. I went for my wife Mary. She was like Thomas. I haven't asked Mary what she thinks now. Perhaps I will at lunch today, after she gets back from church. 

Mary thought she was making the arrangements to specifically visit Turin for me.  But she was right, I couldn't come all the way to Italy, the country we last visited on our honeymoon 40 years ago, and not visit the Shroud.  

Epilogue:

I have written several blog posts concerning the Shroud. If you'd like to learn about it you could start by clicking on this link. 

Speaking of the times, and the coming of the Messiah, Pastor Nathan, who was raised an Orthodox Jew and graduated Yeshiva, has done many sermons addressing this. Click here to listen to what the prophets warned and how they relate to today. 

Habakkuk 1:1-5 -- The oracle that Habakkuk the prophet saw. O Lord, how long shall I cry for help, and you will not hear? Or cry to you “Violence!” and you will not save? Why do you make me see iniquity, and why do you idly look at wrong? Destruction and violence are before me; strife and contention arise.So the law is paralyzed, and justice never goes forth.

For the wicked surround the righteous; so justice goes forth perverted.

The Lord's Answer:

“Look among the nations, and see; wonder and be astounded. For I am doing a work in your days that you would not believe if told.

Habakkuk 2:2-3 --

And the Lord answered me:

“Write the vision; make it plain on tablets,

so he may run who reads it.

For still the vision awaits its appointed time; it hastens to the end—it will not lie.

If it seems slow, wait for it; it will surely come; it will not delay.

KNOWING

³

Jacob's Ladder

מֵֽעֲמַ֚ל נַפְשׁוֹ֙ יִרְאֶ֣ה יִשְׂבָּ֔ע בְּדַעְתּ֗וֹ יַצְדִּ֥יק צַדִּ֛יק עַבְדִּ֖י לָֽרַבִּ֑ים וַֽעֲו‍ֹנֹתָ֖ם ה֥וּא יִסְבֹּֽל

Isaiah 53.11 - From the toil of his soul he would see, he would be satisfied; with his knowledge My servant would vindicate the just for many, and their iniquities he would bear.

This post is inspired and motivated by a sermon I heard about Isaiah 53 this morning.  The teacher was looking to the Hebrew for an understanding of the word "knowledge" in verse 53.11. I hope this helps. 

In Isaiah 53 (the "Suffering Servant") the type of knowledge being referred to in 53.11 is an intimate, experiential, and redemptive knowledge. It is more than intellectual understanding; it is an active, relational knowing.

In Hebrew, there are several words for knowledge, each with distinct nuances and cultural meanings. "Yada" (יָדַע) is one such word. Yada (יָדַע) is a verb that means “to know” in a very intimate sense, often implying personal experience, relationship, and closeness. It shares the root of the noun "da'at (דַּעַת) used in contexts such as Adam "knowing" Eve, which symbolizes intimate connection rather than just factual information. 

In Isaiah 53:11, the Hebrew word for "knowledge" is בְּדַעְתּ֗וֹ. This comes from the root word דַּעַת (daʿaṯ).

Da'at (דַּעַת), related to "yada," is a true divine knowledge that implies a union and internalization of divine wisdom and understanding, connecting the mystical experience of God with an internal transformative knowing. 

I will mention some other Hebrew words related to knowledge: 

Chokhmah (חָכְמָה) meaning “wisdom,” refers to the skill, ability, or practical insight often linked to understanding how to live or act morally and effectively. It is more about applied knowledge or understanding.

Binah (בִּינָה) meaning “understanding,” relates to discernment or the ability to distinguish and make wise decisions. Binah can be likened to gifts of the "Holy Spirit" in Christianity

The Hebrew word often associated with the highest level of consciousness or spiritual awareness is "Keter" (כֶּתֶר), which means "Crown." Keter is the highest of the ten sefirot (vessels) on the Kabbalistic Tree of Life (Jacob’s Ladder) and represents the supreme, transcendent level of divine will and consciousness. It symbolizes the purest form of divine consciousness, the source from which all divine wisdom and knowledge flow.

What do the ancient hebrew letters show us? According to the ancient mystical text Sefer Yetzirah ("The Book of Creation"), God created the universe by combining, weighing, and interchanging the 22 Hebrew letters along with the ten sefirot, which are divine attributes or numbers. These letters are not just symbols but are considered creative forces or spiritual building blocks of the cosmos.  

The ancient Hebrew letters in the word Da'at (דַּעַת), corresponding to Isaiah 53.11, reveal deep spiritual symbolism. The Letters of Da'at:

Dalet (ד): Means “door” or “gateway.” It symbolizes a passage, humility, and the transition between states. Dalet suggests that knowledge is an entry point to greater understanding or spiritual realms. Its form resembles an open tent flap or a doorway, inviting movement into deeper wisdom. Dalet also connotes humility and self-nullification—the openness needed to receive.

Ayin (ע): Means “eye,” representing sight, perception, and insight. Ayin implies that true knowledge involves seeing beyond the surface, gaining spiritual vision. Ayin is the channel for divine illumination and understanding.

Tav (ת): (The ancient letter is shaped like a cross. It looks like two sticks put together.) Tav means “mark” or “sign.” As the last letter of the Hebrew alphabet, Tav represents completion, truth, and the sealing of revelation. It implies that real knowledge includes the fullness and completion of understanding, integrating learning into a lived truth.

Combined, the letters suggest that Da'at is knowledge acquired by humble openness (Dalet), deep spiritual perception (Ayin), and integration or completion of understanding (Tav). It is an active, relational process—entering through the doorway with humility, perceiving by spiritual sight, and arriving at truthful completion.

Here are some scripture verses using Da'at and Yada:

Da’at, (דעת) is the type of knowledge God wants us to seek with His guidance.  Da'at is the knowledge of good and evil (Genesis 2:9).

Proverbs 18:15 tells us that "an intelligent heart acquires knowledge [da’at], and the ear of the wise seeks knowledge [da’at]."

Psalm 139:1-6:

YHWH, You have searched me and known me. You know [ya’da’ta] when I sit down and when I get up; You understand my thought from far away.

You scrutinize my path and my lying down, and are acquainted with all my ways. Even before there is a word on my tongue, behold, YHWH, You know it all [ya’da’ta kullah].

You have encircled me behind and in front, and placed Your hand upon me. Such knowledge [da’at] is too wonderful for me; it is too high, I cannot comprehend it.

Hosea 4:6 - Hosea had a warning for us about knowledge (da'at):

My people are destroyed for lack of knowledge [ha-da’at].  Since you have rejected knowledge [ha-da’at], I also will reject you from being My priest. Since you have forgotten the Law of your God, I also will forget your children.

Hosea 6:1-3 encourages us:

“Come, let’s return to YHWH. For He has torn us, but He will heal us; He has wounded us, but He will bandage us. He will revive us after two days; He will raise us up on the third day, that we may live before Him. So let’s learn, let’s press on to know [la-da’at] YHWH!”

Hosea 6:6:

For I desire loyalty rather than sacrifice, and the knowledge of God [w-da’at Elohim] rather than burnt offerings.

Incidentally, the word "Judah" (יהודה), where we get the term "Jew," is derived from yada, and points to the tribe from which the Messiah comes, underscoring the spiritual significance of knowing and knowledge.

Isaiah’s knowledge encompasses the relational depth of yada alongside the profound cognitive and revelatory dimension of da'at, empowered by the Spirit of God for Isaiah’s prophetic mission.

Isaiah’s possessed a multi-layered spiritual awareness involving wisdom (Chokhmah) and understanding (Binah) leading to transformative messages for Israel and the world. 

Epilogue:

The Hebrew phrase "Ein Sof" means "without end" or "infinite" and refers to the unknowable, boundless aspect of God. It is above the Keter on the Tree of Life/Jacob’s Ladder. It is also called "The Creator."  The gematria (numerical value) Ein Sof (אין סוף) is 207 (Aleph א = 1 + Yud י = 10 + Nun נ = 5 + Samekh ס = 60 + Vav ו = 6 and Pei ף = 80). 

God is often referred to as pure light, The gematria of the Hebrew word for light, "Ohr" (אוֹר), is also 207. The word is composed of three letters: Aleph (א) with a value of 1, Vav (ו) with a value of 6, and Resh (ר) with a value of 200, which sum to 1 + 6 + 200 = 207. This numerical value connects to other significant concepts in Jewish mysticism and Kabbalah, such as the word for "mystery" (raz), "Shabbat" (Sabbath), and the "infinite" (Ein Sof).  

Therefore, Ein Sof = Or

I like to say, 1+2 gives you 3. (Echad)

Greater than we know...

WHAT DOES THIS REMIND YOU OF?

Below I have described a set of miraculous occurrences. What scene from the bible do you think they describe?

• The scene takes place on a high place.
• It involves a group of three close individuals. One of them is Moses. 
• A period of six days precedes the climatic encounter. 
• The glory of the Lord descends on the mountain and envelopes one of the men, whose faces radiants intensely.
• The witnesses are overcome with fear and awe.
• The devine voice of God is heard
• A mediator is revealed. 
• The mediator who speaks with God fasts for forty days.  

Have you figured out the biblical story these events are speaking of?  If you think it is Revelation at Sinai when Moses recieves the Ten Commandments, you are correct. If you think it is the Transfiguration of Jesus on Mount Tabor or Hermon you are correct as well.  In other words, Revelation at Sinai and the Transfiguration of Jesus mirror one another. 

THE WAY 

The pattern of destination, preparation, ascension and divine instruction is found both at Sinai and in the story of the Transfiguration. Both narratives frame the mountain as a place God intentionally leads people to for a climactic revelation and instructions.

Moses returned with the Ten Commandments. Jesus does not return from the mountain with a written code of laws as Moses did; instead, he returns with a revelation of his divine sonship and the charge that his disciples must “listen to him.” The focus moves from commandments written on stone, to a "living word."  Instead of recieving a written law, the message is that Jesus’s teachings interpret and fulfill the Law and Prophets.

Instead of giving external commands for behavior, Jesus calls disciples into a life shaped by communion with him, inspired by his example of self-giving love, sacrificial obedience, and trust in God’s will.

Light As Glory

“When Moses came down from Mount Sinai… The skin of his face shone because he had been talking with God” (Exodus 34:29-30).

"And He was transfigured before them, and His face shone like the sun, and His clothes became white as light." (Matthew 17:2)

In both the story of Moses and the Transfiguration of Jesus, light is the visible sign of God's glory—it reveals not just divine presence, but the transformative nature of a close encounter with God. The radiant light acts as a physical manifestation of spiritual reality, identifying the one who beholds God as being set apart, changed, and vested with authority or purpose.

Exposure to divine light communicates something of God’s glory to those who behold it. Moses reflects it. Jesus is the light. What is so profound is the Christian belief that to see Jesus is “beholding the glory of the Lord," and by doing so we are "transformed into the same image from one degree of glory to another.” (2 Corinthians 3:18)

Thus the theme of light as glory moves from Moses, who reflects and mediates, to Jesus, who radiates and fulfills. The Resurrection of Jesus is often symbolized and understood as the ultimate triumph of light over darkness.

Echoes Through Time: Continuity and Fulfillment

Some events in history echo through history, reach us today and continue into the future. 

Each event, receiving the Ten Commandments at Sinai and the Transfiguration which set the course for the cross—fundamentally changes the spiritual identity, destiny and mission of God's people. 

The "echo" is not a new echo; rather the echo has been transformed, for those with ears to hear. The echo of Moses is in the echo of Jesus.

The New Testament is best understood not as creating a new religion separate from Judaism, but as a continuation and fulfillment of the Hebrew Scriptures (the Tenach). Jesus and the New Testament writers consistently root their teachings and events within the context of Jewish ritual, holidays, and scripture interpretation, affirming this continuity.

A New Blood Covenant

The Transfiguration is to Sinai, as the Last Supper is to the eve of Passover. 

The New Testament teaches that Jesus, at the Last Supper and in his crucifixion, inaugurated a new covenant by offering his own blood as the final, perfect substitute for the animal sacrifices of the Mosaic covenant. He is the Passover Lamb. Jesus consciously substitutes his blood for the animal blood of the old sacrificial system. Jews without a temple, and animal sacrifices, have an offer that we can choose to accept. This acceptance is offered at the Last Supper, and was accepted by his Jewish followers, whom Jesus chose. 

The pattern of the Passover in Egypt echoes through time in the crucifixion.

“I am the good shepherd. The good shepherd lays down his life for the sheep.” (John 10:11)

Jesus as Teacher Within Judaism:

You make known to me the path of life;  you will fill me with joy in your presence, with eternal pleasures at your right hand. (Psalm 16.11 niv)

Jesus lived and taught as an observant Jew, participating in synagogue worship, Jewish festivals, and Torah observance. His parables often offer new, deeper interpretations of the Hebrew Scriptures (Tenach), aimed at revealing their fuller meaning rather than rejecting them. 

The days are coming,” declares the Lord,
“when I will make a new covenant with the people of Israel and with the people of Judah. (Jeremiah 31.31)

The New Testament frequently quotes and alludes to the Old Testament, emphasizing that Jesus fulfills its promises rather than abrogates them (Matthew 5:17-19). The “New” Testament takes its name from Jeremiah’s prophecy of a “new covenant” (Jeremiah 31:31), which builds on the old but inaugurates a transformed relationship with God. 

Many New Testament scenes take place during Jewish festivals, such as Passover (Jesus’ crucifixion), Pentecost (Spirit outpouring in Acts 2), and Tabernacles. This situates the Christian story firmly within Jewish temporal and theological frameworks. 

Scholars increasingly affirm that early Christianity started and remained a Jewish movement for decades, with no sharp “parting of ways” initially. The divergence into distinct religions developed gradually over centuries. 

Proverbs Delivered as Parables

Jesus’ parables act as interpretive tools to renew understanding of the Tenach, inviting followers to grasp spiritual truths latent in the Jewish Scriptures—often revealing the coming kingdom of God and moral/spiritual responsibilities.

Echoes of the Tenach are found throughout the New Testament. By the same token, the sources of those echoes are found throughout the Tenach.  We simply need ears to hear and eyes to see.  The New Testament is in the Old Testament, just waiting for the hour to be revealed. By the same token, the Tenach is understood through the New Testament. You can't have one without the other. 

“Then he took a cup... ‘Drink from it, all of you. This is my blood of the covenant, which is poured out for many for the forgiveness of sins.’” (Matthew 26:27-28)

Jews are taught to keep our ears and eyes shut to the New Testament. We don't even say "the name." It is as though, we are sitting at the Last Supper, and when we were offered the 1st Cup, we said, "I'll pass; thanks but no thanks."

The response of many Jewish people to Jesus throughout history and today is complex and deeply rooted in faith, identity, and experience. Many have not embraced Jesus as Messiah—not out of ignorance or hardness of heart, but because of profound theological and cultural reasons, along with a historical context marked by painful persecution from some who claimed Christian faith.

It is essential to approach this reality with humility and compassion, recognizing that God’s work among His people is a divine mystery that unfolds in His perfect timing. Scripture acknowledges this spiritual experience in Romans 11, describing a partial hardening for a time, but ensuring that God's promises to Israel remain unbroken:

“And so all Israel will be saved” (Romans 11:26)

Respectful dialogue, genuine listening, and patient love are the clearest paths toward bridge-building between Jewish and Christian faiths. 

Conclusion: Notes And Chords

The echoes of biblical themes through Scripture can be compared to a musical chord building off individual notes. Each biblical story, prophecy, or symbol is like a single note—meaningful on its own—but when these notes resonate together across time and texts, they form a rich, layered chord.Just as a chord harmonizes individual notes to produce a fuller, deeper sound, the echoes in Scripture combine to create a complex, unified melody of God's redemptive plan. Each echo amplifies and deepens the meaning of the others, enriching our understanding like the harmonies in music.

Epilogue:

Consider Isaiah 53 in the context of this post. 

Knowing - What the Hebrew shows us. 

A STRAIGHT FOOT

Ezekiel’s Vision (detail & colorized), Bernard Picart, 1693 – 1783. Rijksmuseum

"And their feet were straight feet;" Ezekiel 1.7 

This post is about posture, prayer and an interesting connection with the prophet Ezekiel's vision. 

The prophet Ezekiel had astonishing and complex visions, most notably his vision of the throne of God in the first chapter of the Book of Ezekiel. Interestingly, that vision is an inspiration for how ancient Jewish high priests and rabbis have stood during worship for thousands of years. 

I have always been quietly impressed by rabbis who stand for hours before the congregation as they lead worship. The High Holiday services are an endurance test, especially for the chief rabbi of an orthodox temple. 

Personally, I don't do well in services. You wouldn't think that just sitting and standing was tiresome. You might be surprised. 

Jewish practice dictates that a rabbi stands with their feet together during certain prayers to emulate the heavenly angels. This traditional posture is based on several symbolic reasons: 

• Imitating the angels -- In the prophet Ezekiel's vision, it describes angels as having "one straight foot". By pressing their feet together so they appear as one, Jews imitate the posture of these purely spiritual beings during prayer.
• Angelic focus -- The pose helps worshippers shed worldly concerns and focus exclusively on God during prayer, just as angels are constantly and completely focused on their divine mission. 
• A symbol of powerlessness -- Standing with feet together restricts the body's movement and symbolizes an individual's inability to run or flee from danger. This represents the worshipper's total dependence on God for safety and all other needs.
• Paralyzed locomotion -- This posture makes a person feel vulnerable and humble, reinforcing the idea that one's ability to move and act comes only through divine assistance. 

If a worshipper's posture can help them gain a greater dependence on God and a higher spiritual connection, that is a wonderful thing. By the same token, what works for a rabbi doesn't work for everyone. What works for you?

The visions, which Ezekiel received as a prophet in Babylonian exile, served to affirm God's powerful presence and authority, even during a time of national crisis. That is why Ezekiel's message is so relevant today. 

The problem is that the visions are challenging to understand, especially for anyone who is not extremely knowledgeable of scriptures, including myself. Fortunately, their are excellent resources and teachers to help one. One example is a book by Amir Tsarfati. 

Ezekiel 37:13 (NKJV) -- "Then you shall know that I am the Lord, when I have opened your graves, O My people, and brought you up from your graves".

"God spoke those words to both challenge and encourage Israel at a dark time. Yet as He did so, He gave a strong message of hope for all believers." Amir Tsarfati 

STEP IN THE BIBLE

CAN WE DREAM IT OVER AGAIN?

"On the first day of the seventh month hold a sacred assembly and do no regular work. It is a day for you to sound the trumpets." Numbers 29.1 niv

In Numbers and Leviticus, we are told to Commemorate (Remember) the blast of the trumpets. What are we remembering? 

The command in Numbers and Leviticus to commemorate the blast of the trumpets (as at the Feast of Trumpets/Yom Teruah) calls Israel to remember foundational spiritual experiences—the overwhelming divine revelation at Sinai and, by extension, God’s power later displayed at Jericho.

The Sinai Experience

The trumpet (shofar) blast at Sinai accompanied God's descent, the giving of the tablets, and the initiation of a covenant relationship with Israel—an event marked by awe, fire, and the voice of God.

The festival commanded in Leviticus 23:24 and Numbers 29:1 is a “memorial” of trumpet blasts, understood not just as a ritual re-enactment, but a living reminder of that Sinai encounter and its implications of covenant, revelation, and divine presence.

Jewish tradition and commentators see this as remembering both for the people and “reminding” God of His promises; it’s a calling to repentance, readiness for atonement, and acknowledgment of God’s commitment to His people.

Power Affirmed at Jericho

Joshua 6.5 niv -- When you hear them sound a long blast on the trumpets, have the whole army give a loud shout; then the wall of the city will collapse and the army will go up, everyone straight in.”

Joshua’s victory at Jericho is a striking demonstration of the power of God given to Israel at Sinai, now manifest in the conquest of the Promised Land. The miraculous destruction of Jericho’s formidable walls was entirely the result of God’s intervention, not military might or human ingenuity.

Lest we forget the redemption of Rabab during the destruction of Jericho! Thanks to a scarlet cord (a Tikva) that she hung out of her window, Joshua was able to find and save her. Rabab is key to the story since she would become King David's great-great grandmother.

Sinai’s Power Manifested

At Sinai, the Israelites received the law, the covenant, and the assurance of God’s presence—the Ark of the Covenant, containing the Sinai tablets, symbolized this. In the conquest narrative, the Ark leads the way, emphasizing that it is the holy God of Sinai acting on behalf of His consecrated people. The instructions for Jericho’s conquest, received after Joshua’s encounter with the Commander of the LORD’s army (often interpreted as a divine or messianic figure), echo Moses’ experience at Sinai—where standing on holy ground is a sign of God preparing to act in salvation and judgment.

Miraculous Strategy

God’s battle plan—marching around Jericho, bearing the Ark, and blowing shofars—was not conventional warfare but obedience to a divine command. This approach recalled not only God’s past miracles in Egypt and the wilderness but also reinforced that victory in the Promised Land was contingent upon faithfulness to the covenant established at Sinai.

Lessons from Jericho

The destruction of Jericho demonstrated that God’s covenant power, first revealed at Sinai, was available to those who trusted and obeyed His word.

The fall of Jericho marked the continuation of God’s redemptive plan begun in Egypt and at Sinai, highlighting faith, obedience, and reliance on divine rather than human strength.

The events at Jericho exemplify that the true “weapon” of Israel was the transformative power received at Sinai: God’s presence, the covenant, and obedience to divine instruction.

Dreaming In Order To Re-living

How do you remember an experience you didn't personally have? You have to dream it -- you have to do it with your imagination. In effect, you have to use your God given gift to create the experience in your mind.

Engaging the God-given faculty of imagination is an ancient, biblically rooted practice: believers use memory, meditation, and creative mental imagery to internalize and “re-live” sacred events, making them a living part of faith.

Imagination in Biblical Remembrance

Imagination is not merely fantasy; it transforms what is known into what can be experienced internally, allowing someone to “see” themselves in the story of God.

Hebrew meditation, as taught in scripture (for example, Joshua 1:8), means filling the mind with God’s truth until it shapes identity and spiritual perception—not just memorizing but “experiencing” God’s works anew.

Practicing “holy imagination” is encouraged by many biblical and spiritual traditions: picturing oneself at Sinai, feeling the awe and hearing the trumpets, or imagining walking around Jericho to feel the power and fear, creates spiritual connection across generations.

Creating Living Memory

When the Torah instructs remembrance, it asks each new generation to re-enact, tell, and imagine the ancient events as if they themselves had been present.

By using imagination in prayer and meditation, every person is invited to creatively participate in God’s story—transforming national memories into personal, spiritual realities.

This God-given gift is central to passing on faith: the story comes alive through active contemplation, not just words or ritual. It is a means to step into His story.

The sound of the shofar is a living resonance—a bridge to the defining moments of Israel’s spiritual past, especially Sinai and Jericho. Hearing the blast is not a passive ritual; it is a summons to actively awaken memory, reverence, and spiritual imagination within oneself.

Its blast is a “memorial” (zichron teruah), intended to reconnect every generation with the momentous events of the past and with God’s ongoing faithfulness.

The Role of Imagination

To truly remember—to make the shofar’s blast meaningful—requires internal, imaginative participation. The act of hearing the shofar becomes a spiritual exercise in which one mentally places themselves at Sinai, standing with ancestors experiencing awe, trembling, and revelation.

Jewish tradition holds that each individual is called to “see themselves as if they came out of Egypt” or stood at Sinai—imagination transforms memory into living faith.

The power of the shofar is only fully realized when one responds, stirring the heart by envisioning the ancient events, letting the resonance move soul and spirit toward repentance and reconnection with God.

The shofar’s blast is both an echo of history and an invitation. Memory alone cannot suffice—imagination and the active engagement of the heart are essential for the sound to truly change and awaken those who hear it.

Ears to Hear. Eyes to See.

The Cross is to the Christian what the Shofar is to the Jew. 

The cross in Christianity holds a central, profound significance comparable to the role of the shofar in Judaism. The cross symbolizes Yeshua's sacrificial death on Calvary and His victory over sin and death, and the foundation of salvation.

The Jew hears the shofar. The Christian looks to the cross. One on a mountain. The other on a hill. 

Psalm 47
For the director of music. Of the Sons of Korah. A psalm.
1 Clap your hands, all you nations;
    shout to God with cries of joy.
2 For the Lord Most High is awesome,
    the great King over all the earth.
3 He subdued nations under us,
    peoples under our feet.
4 He chose our inheritance for us,
    the pride of Jacob, whom he loved.[b]
5 God has ascended amid shouts (teruah -תְּרוּעָה) of joy, the Lord amid the sounding of trumpets.
6 Sing praises to God, sing praises;
    sing praises to our King, sing praises.
7 For God is the King of all the earth;
    sing to him a psalm of praise.

Amen

SNEAKING IN THE BACK DOOR

IS CHINA TRYING TO UNDERMINE THE UNITED STATES?

Multiple recent reports indicate that the Chinese government is engaged in actions that are perceived by U.S. and some European officials as deliberate attempts to undermine the United States and its allies. These concerns are part of a broader strategic competition driven by China's desire to achieve technological superiority, increase its global influence, and shift the balance of power away from the United States. 

Is China sneaking into America through its geographic door?

Is Washington state of staging area for the CCP's efforts?

Does anyone find this suspicious?

- Washington is the first state to adopt Muslim state holidays (NYS, a state that is liberal like Washington, just followed suit.)

- Washington is the state where the Wuhan/Covid virus entered the state. From there it showed up in NYS.

Why Washington is a target

Washington state possesses attributes that make it a particularly attractive target for foreign influence and intelligence operations:

• Military assets: It is home to multiple military installations, including Joint Base Lewis-McChord, which handles sensitive national defense information.
• High-tech industry: The Puget Sound region is a hub for major technology companies like Microsoft and Amazon, which are rich sources of intellectual property and sensitive data.
• Strategic trade location: As a major port for transpacific trade, the state is a key access point for economic activity and can be used for intelligence collection

Evidence of Influence
Washington State has a considerable liberal voter base, with a political landscape that is reliably Democratic at the statewide level. The state also has a significant and diverse Asian American population, including a notable Chinese community, which plays a role in its economy, culture, and politics.

There are documented reasons for suspicion regarding China's espionage and influence activities in the state of Washington, based on recent US Department of Justice charges and national security reports. Washington's location, critical infrastructure, and advanced technology sectors make it a target for Chinese intelligence efforts. 

Espionage and recruitment

Targeting military personnel: In July 2025, the Justice Department charged two Chinese nationals with spying for China's Ministry of State Security. They allegedly attempted to recruit US Navy personnel at naval stations in multiple states, including one in Washington.

Targeting military information: A February 2025 House Committee on Homeland Security report highlighted over 60 cases of Chinese espionage and repression across 20 states, including Washington. It referenced the 2023 indictment of a former US Army sergeant, last stationed at Joint Base Lewis-McChord in Washington, for attempting to share national defense information with China.

Gathering intelligence: One of the Chinese nationals charged in July 2025 was reportedly tasked with visiting a naval installation in Washington to identify potential recruits for Chinese intelligence. 

Critical infrastructure and technology

• Seaport security: Concerns have been raised by security experts about Chinese-made cranes, used at major seaports like those in Seattle and Tacoma, potentially posing a national security risk. These cranes are manufactured by a Chinese company with potential links to the state, and could be used for intelligence gathering or disruption.

• Technological vulnerabilities: National security reports have warned about risks from Chinese technology, noting that companies and state governments are vulnerable through purchases of Chinese-made tech products and services. Some US military and intelligence agencies have restricted products from certain Chinese technology manufacturers due to security risks. The tech sector in Washington state could be a target.

State and local influence campaigns

• United Front activities: A 2021 report warned that the Chinese Communist Party (CCP) uses "United Front" organizations to conduct influence operations at the state and local levels. The goal is to co-opt local leaders and use them as proxies to advance Beijing's interests and reduce criticism of its policies.

• Targeting local leaders: According to the report, these campaigns exploit local leaders' desire for economic cooperation to influence their positions on issues sensitive to the CCP, such as Taiwan, Tibetans, and Uyghurs. 

Espionage and intelligence gathering

Federal authorities have documented several cases of espionage originating from or affecting the Pacific Northwest:

Joint Base Lewis-McChord (JBLM) cases: In March 2025, the FBI and Department of Justice arrested two active-duty U.S. Army soldiers and one former soldier on charges of selling military secrets to Chinese buyers. The soldiers, stationed at JBLM in Washington, allegedly provided classified hard drives and documents related to U.S. weapons systems.

Pacific Northwest spy network: In July 2025, two Chinese nationals were arrested in Oregon and Texas for running a spy network targeting U.S. Navy personnel. According to prosecutors, the network attempted to recruit individuals at naval installations in multiple states, including Washington.

FBI warnings: Following the JBLM arrests in March 2025, the FBI's Seattle field office issued a public warning about Chinese government espionage efforts targeting residents and businesses in Western Washington. The FBI stated that the Chinese government could leverage vulnerabilities in the high-tech sector and military presence in the region. 

Sub-national Foreign Influence
The Chinese Communist Party (CCP) also uses a "sub-national" strategy, targeting state and local leaders to influence national policy. 
Intelligence alerts: In 2022, the U.S. National Counterintelligence and Security Center (NCSC) warned that China was using both overt and covert methods to influence U.S. state and local leaders. The goal is to cultivate relationships that can be leveraged to advocate for policies friendly to Beijing, such as improving economic ties and reducing criticism of human rights issues.
Exploiting local issues: The NCSC noted that China often exploits local economic interests to gain influence. By offering seemingly benign business opportunities or exchanges, Beijing can mask its broader political agenda.

Making America Great Again

Making America great again requires that we deal with evil forces out to destroy our country. Fortunately,  the Trump Administration's DOJ, FBI and National Security teams under aren't about to let China fly spy balloons across the USA, let alone get away with destroying our nation! 

THE ONE JEWISH EXPULSION ORDERED BY GOD

Chutzpah (sometimes spelled as "kutzpa" or "chutzpa") is a Hebrew and Yiddish word meaning audacity, nerve, or boldness, often in a way that is shocking or disrespectful.  For countries and the United Nations to demand that Israel reward the Palestinians with land in biblical Israel is beyond Chutzpah.  

Canada, Australia, and the United Kingdom recognized a Palestinian state on Sept. 21. Many others have and will be doing the same.  The announcement was made ahead of the U.N. General Assembly in New York City; the countries had pledged to recognize a Palestinian state before the summit. 

All of these countries expelled their Jews:

The Assyrians, Babylonians, the Romans, Byzantines, England, France (multiple waves, starting in the 12th century, major expulsion in 1306, and others), Germany, Italy (various cities and regions: Southern Italy, Naples, Sicily, Genoa, Venice, Milan, and more), Spain (1492 was one of the largest and most notable expulsions in history), Portugal (1496), Hungary, Austria (Vienna and other cities), Bohemia and Moravia (Czech lands), Poland and Lithuania, Russia/USSR (expulsions, forced migrations, particularly in the 18th–20th centuries), Switzerland (various towns, e.g., Bern, Basel, Zurich), various towns in the Netherlands, Belgium, Kiev and other regions in Ukraine. 

Many of those countries carried out multiple expulsions. 

LAST BUT NOT LEAST

These mass Arab country expulsions occurred in the 20th century!

• Egypt
• Iraq
• Libya
• Syria
• Yemen
• Algeria
• Morocco
• Tunisia
• Lebanon
• Iran/Persia 

The Jews weren't expelled for committing crimes or trying to overthrow the government. They were expelled for being Jews. Surely, the Jews in every one of these countries didn't do anything as horrible as Hamas has been doing for over 20 years. 

THERE ARE TWO EXCEPTIONS:

Chances are that if a country did not expel the Jews, it is because their weren't Jews living there to expel.  There are two exceptions. 

The first is the USA. Given Jewish history, you might wonder, why the USA never expelled the Jews? 

In fact, there was a time when it nearly did. During the Civil War, General Ulysses S. Grant issued General Order No. 11 on December 17, 1862, during the American Civil War, expelling all Jews from his military district covering parts of the Southern states temporarily. There was outrage in congress. President Abraham Lincoln swiftly revoked the order in January 1863, declaring his opposition to condemning an entire group for the acts of a few. Grant later expressed regret for the order, which remains a significant example of official antisemitism in U.S. 

THE ONLY EXPULSION ORDERED BY GOD

The second exception of a nation that had Jews but didn't expel them, is ancient Egypt.  This is the one expulsion ordered by God. Ironically,  Pharaoh in ancient Egypt did NOT want to let the Israelites go. The Exodus is the one Jewish expulsion that God ordered! Pharaoh defied God by refusing to expel the Jews. 

IS "TURNABOUT FAIR PLAY"? 

Why shouldn't the Jews be allowed to expel the Palestinians?  Given how often in history the Jews have been expelled, doesn't it seem fair for the Jews to expel the Palestinians, especially after all the horrific things Hamas has done?

Israel has "offered the other cheek" to the Palestinians about five times, and every time the Palestinians have tried to take out our other eye!  

BEYOND CHUTZPAH: THE DOUBLE-STANDARD

Here is the thing about antisemitism. It is perfectly acceptable to criticize Israel!! The definition of antisemitism, is ALL about having a "double-standard."

The ultimate chutzpa and double-standard is the United Nations. This one graphic says it all. It shows all the "condemnations" that the U.N. has issued over the last 10 years. The farther back, the worse it gets. 

ISRAEL IS UNIQUE IN ANOTHER WAY

No other nation can claim to be living in their God-given biblical homeland.  No other nation has been given a biblical command to expel the other people in their land. Israel went into Canaan, the bible land of the Canaanites who were decendents of Cain, who killed his brother Able.  Ironically, the Palestinians need "sanctuary" and no country is willing to provide it. 

"They hate us cause they ain't us."

At this point, Israel has to protect Israel. "From the River to the Sea," Israel will always be! 

Am Yisrael Chai!

THE ULTIMATE IRONY

Did you know that there is already a "Palestinian" state? It is "Jordan" and even they won't accept the Palestinians from Gaza.

There are currently around 2.3 to 2.4 million registered Palestinian refugees living in Jordan now, which has a total population of approximately 11.8 million. 

Yet, Jordan has refused to accept Palestinians displaced from Gaza. The Jordanian government, including King Abdullah II and Foreign Minister Ayman Safadi, has repeatedly and firmly rejected all proposals to transfer or resettle Palestinians from Gaza into Jordan.

Arab states, including Jordan, Egypt, Turkey, and Qatar, have all firmly rejected plans to take displaced Palestinians, citing political, security, and demographic concerns. No country has expressed willingness to accept Gaza Palestinians. 

There is a precedent that doesn't seem to apply to the Palestinians. During the war with ISIS, European countries accepted nearly six million muslims from Iraq and Syria. But nobody wants the Palestinians. Why?  Perhaps the Jews and the Palestinians have something in common. 

Israel is the only country that tried to offer Palestinians a better life. But the Palestinians chose Hamas. They chose death over life! Now, they have to live with their choice. That is the ultimate irony!!

Epilogue:

Bible verses where God commands the Israelites to expel or destroy the people of Canaan:

Deuteronomy 7:1-6 (NASB) -- "When the LORD your God brings you into the land which you go to possess, and has cast out many nations before you... you shall put them to the sword and devote them to destruction... You shall make no covenant with them nor show mercy to them."

Deuteronomy 20:16-18 (NASB) -- "In the cities of these peoples that the LORD your God is giving you as an inheritance, you shall not leave alive anything that breathes. But you shall utterly destroy them—the Hittite, Amorite, Canaanite, Perizzite, Hivite and Jebusite—as the LORD your God has commanded you, so that they may not teach you to do according to all their detestable things."

Exodus 23:23-24 (NIV) -- "My angel will go before you and bring you to the Amorites, Hittites, Perizzites, Canaanites, Hivites and Jebusites, and I will wipe them out. Do not bow down before their gods or worship them or follow their practices."

Leviticus 18:24-25 (NIV) -- "You must not defile yourselves by any of these things, because this is how the nations that I am going to drive out before you became defiled. Even the land was defiled; so I punished it for its sin, and the land vomited out its inhabitants."

Joshua 6:21 (NIV) -- "They devoted the city to the LORD and destroyed with the sword every living thing in it—men and women, young and old, cattle, sheep and donkeys."

REMEMBRANCE AND REDEMPTION

Preface: A Shared Tapestry of Tears and Trumpets

As the crisp air of autumn heralds Rosh Hashanah, Jews and Christians alike pause to reflect on themes of remembrance, repentance, and renewal. 

For Jews, this sacred festival, the Day of Remembrance, is marked by the soul-stirring blast of the shofar and the poignant stories of matriarchs like Rachel and Hannah, whose tears embody longing and hope. 

For Christians, these same biblical narratives resonate deeply, finding fulfillment in Jesus Christ, who transforms sorrow into redemption. This story weaves together the Jewish reverence for Rosh Hashanah’s symbols—tears and the shofar—with their Christian echoes, offering a bridge of understanding between two faiths rooted in shared scripture. 

By exploring the maternal cries of Rachel and Hannah and the shofar’s call, we invite Jews and Christians to find common ground in the universal language of faith, where human vulnerability meets divine compassion, and remembrance paves the way for restoration.

The Tears and the Shofar: A Story of Remembrance and Redemption

In the rolling hills of ancient Israel, where olive trees whispered tales of faith, two women’s tears wove a story that would echo through time, finding their fulfillment in the heart of Rosh Hashanah and the promise of Christ. This is the tale of Rachel and Hannah, whose cries of sorrow became prayers of hope, joined by the haunting call of the shofar—a sound that stirred God’s memory and opened a path to redemption.

Rachel, one of Israel’s revered matriarchs, was Jacob’s beloved wife, a woman whose heart bore the weight of barrenness. Year after year, she watched her sister Leah bear children while her own womb remained empty. Yet, on Rosh Hashanah, the Day of Remembrance, Jewish tradition holds that God turned His gaze upon her, answering her prayers with the birth of Joseph, to the father of Israel’s tribes. But Rachel’s story stretched beyond her personal joy. She became the eternal Jewish mother, weeping for her “children”—the people of Israel—in times of exile. The prophet Jeremiah captured her grief: “A voice is heard in Ramah, lamentation and bitter weeping. Rachel is weeping for her children; she refuses to be comforted, because they are no more” (Jeremiah 31:15). Near her tomb in Bethlehem, her tears flowed for a nation scattered, a symbol of communal sorrow read in the Haftorah on Rosh Hashanah’s second day. In Kabbalistic thought, her weeping mirrored the shofar’s cry, a maternal wail from the womb of the new year, pleading for Israel’s return and God’s mercy.

Centuries later, another woman’s tears joined this sacred story. Hannah, childless and heartbroken, stood in the Temple, her lips moving silently in fervent prayer. Mocked by her rival Peninnah, who bore children, Hannah poured out her anguish to God, vowing to dedicate her son to His service if her plea was heard. The priest Eli blessed her, and God remembered her, granting her Samuel, the prophet who would shape Israel’s future. Hannah’s song of gratitude became a cornerstone of Rosh Hashanah’s first day Haftorah, a testament to the power of personal prayer and divine remembrance. Her tears, unlike Rachel’s communal lament, were deeply personal, teaching that vulnerability before God could transform despair into hope.

The shofar, blown on Rosh Hashanah, became the voice of their tears. It's long, unbroken tekiah proclaimed God’s kingship, while the broken shevarim and trembling teruah echoed the cries of a mother’s heart. In the Musaf Amidah’s prayers of remembrance, the shofar called God to recall His covenant, just as He remembered Rachel’s barrenness and Hannah’s vow. Fashioned from the ram that spared Isaac in the Akedah, the horn stirred souls to repentance, awakening a yearning for divine closeness. Its sound, raw and primal, was both a wordless prayer and a battle cry against spiritual emptiness, recalling Sinai’s thunderous shofar where God forged His covenant with Israel. 

The Hebrew word for tears, dimah, carries deep meaning. It's root—dalet (door), mem (water), ayin (eye)—paints tears as “water from the eye’s doorway,” a gateway to God’s compassion. With a gematria of 119, tears are linked to Psalm 119’s celebration of God’s Word through the Hebrew alphabet. Thus tears became a sacred language, connecting human frailty to divine renewal. As Jewish sages taught, “the gates of tears are never locked,” making Rachel’s and Hannah’s cries a powerful plea for mercy, repentance, and restoration.

Read my blog post about Tears for a deeper dive.

This story finds fulfillment in Yeshua whose life wove together the tears of these matriarchs and the shofar’s call. Born near Rachel’s tomb in Bethlehem, Yeshua entered a world shadowed by her weeping. The Gospel of Matthew ties her tears to the Massacre of the Innocents, when Herod slaughtered Bethlehem’s children to destroy the infant Messiah (Matthew 2:18). Yet Jesus survived, fulfilling the hope behind Rachel’s sorrow. He became the Savior who ended spiritual exile, gathering not only Israel but all humanity into God’s kingdom. Like Hannah, whose personal tears birthed Samuel, Jesus was the ultimate intercessor, weeping at Lazarus’s tomb (John 11:35) and praying fervently for humanity in Gethsemane. His tears showed divine compassion entering human sorrow, answering Hannah’s model of heartfelt prayer with eternal salvation.

The shofar’s call to remembrance found new meaning in Jesus. Its blasts, heralding judgment and mercy, prefigured the Last Trumpet of resurrection, when “the dead will be raised imperishable” (1 Corinthians 15:52). Rachel’s communal longing and Hannah’s personal hope converged in Christ, whose life transformed tears of exile into joy of redemption. 

On Rosh Hashanah, as the shofar sounds and the matriarchs’ stories are read, their legacy endures—a reminder that tears and trumpets open a door to God’s grace. For Jews, this is a call to repentance and renewal; for Christians, it is fulfilled in Jesus, who completes this sacred narrative, turning sorrow into resurrection and remembrance into eternal life. Together, these shared symbols invite both faiths to celebrate a God who hears every cry and answers with love.

Epilogue:

Sinai Echoes Through the Shofar