BABBLING ABOUT BABEL

Depiction of the Tower of Babel

Consider how the bible applies today in the context of the Tower of Babel. There seem to be many parallels, and there could be great consequences, like there was in the bible. It is hard to imagine what a comparable judgment would look like today. 

The Biblical Story

The Tower of Babel story is covered in Genesis 11:1-9 in the Bible. These verses describe how humanity, speaking one language, settled in the plain of Shinar and decided to build a city with a tower reaching to the heavens to "make a name for themselves." 

God then intervened by confusing their language, causing them to stop building and scatter across the earth. This passage explains both the origin of different languages and the scattering of people around the world.

The biblical account of the Tower of Babel describes humanity driven by collective ambition, pride, and a desire for security apart from God. 

Many scholars and commentators see significant parallels between this story and the contemporary world. The story of the Tower of Babel and the trajectory of today’s society both raise important questions about pride, unity, technological ambition, and our relationship with higher authority or purpose. The cautionary tale remains relevant as we build our own “towers” in modern times.

The contemporary age’s “towers”—be they digital, scientific, or economic—invite us to reflect on our motivations and to avoid repeating the mistakes of Babel: forgetting humility, seeking glory apart from something greater, or believing that human efforts alone can provide ultimate security and fulfillment. 

The Babel narrative warns against unchecked pride, the idolization of human ability, and the pursuit of progress that excludes humility, ethical reflection, or spiritual grounding.

Babel, Then and Now

The Tower of Babel was a technological marvel of it's day. It symbolized human ambition and achievement. 

Today, technology giants and the development of AI, global communications, and big data are sometimes described as a “new tower”—humanity collectively reaching for unlimited power and knowledge.  

Echoes of the Past

The Bible provides echoes of the past to warn us about today by highlighting timeless principles and prophetic insights that resonate with contemporary issues, moral challenges, and global events. These parallels offer guidance and caution as we navigate modern society.

Biblical Echoes and Warnings for Today

The Bible uses past events, prophetic signs, and moral teachings as echoes—warnings and lessons relevant to today’s world. The scriptures invite reflection on the trajectory of society. The bible encourages adherence to justice, humility, and faith amid growing challenges. Biblical patterns become prophecy anticipated. Lessons from the bible can be applied to:

• Moral and Social Decline

• Justice and Advocacy

• Global Upheaval and Prophecy

• Unity and Division

• Rise of Evil and Deception

• Environmental Responsibility

Biblical history and prophecy are intertwined, offering both caution and hope for navigating against or from within a contemporary crisis.

Image generated by OpenAI's GPT

Modern Consequences

The Tower of Babel warns us about prideful human unity apart from God. Modern global connectivity can foster cooperation. But if it is apart from biblical principles, spiritual and ethical grounding, it may lead to divisiveness. There are warnings of overreach and risks of confusion, misuse, and ultimately to a breakdown of society.  

The consequences of the Tower of Babel story suggest several potential consequences for a modern "tower." I am certainly not the only one to draw parallels between an ancient Tower of Babel and modern society.  Others have already written about this subject and provide a list of what some of the modern consequences might be:

• Breakdown in Communication and Unity: Just as God confused the languages to disrupt communication and scatter the people at Babel, modern parallels include social media creating "algorithm-driven echo chambers" and filter bubbles that isolate individuals into information silos, limiting shared understanding and increasing division. This suggests that modern efforts that rely on unity through technology can ironically foster division and misunderstanding.
• Pride and Hubris Leading to Downfall: The builders of Babel acted with arrogant self-sufficiency, trying to make a name for themselves and challenge divine authority. Similarly, today's tower—representing global digital networks, AI, and human ambition—can collapse under pride and overreach. The warning is that forgetting humility and limits leads to inevitable failure, whether by divine intervention or self-inflicted collapse.
• Control and Oppression through Centralized Power: The Tower of Babel was associated with a united, centralized human order defying God, which led to tyranny and slavery under human rule. Modern political, economic, and technological "towers" risk creating systems of control—such as financial manipulation, surveillance, and restricted freedoms—that ultimately result in social and moral decay.
• Confusion and Fragmentation Instead of Lasting Progress: The tower's destruction halted a project that was, in itself, futile in reaching heaven. Likewise, the modern equivalent's ambitions (technological dominance, global governance, or AI supremacy) could lead to fragmentation instead of lasting unity, as growing cultural, ideological, or informational fractures undermine collective goals.
• A Warning to Build for Shared Good, Not Self-Glory: The Babel story cautions that unity and power must be grounded in humility and shared well-being, lest they become tools for domination and division. The choice is whether modern "towers" lift all or serve narrow interests—this determines whether they endure or collapse.

Conclusion

"Those who ignore the past are destined to repeat it" very aptly applies to the Tower of Babel story. This biblical account serves as a timeless warning about human pride, unity without divine guidance, and technological ambition. The consequences the builders faced—division, confusion, and scattering—highlight the dangers of overreaching and ignoring foundational moral and spiritual limits.

Humanity risks repeating the mistakes at Babel.

As one commentary notes, the story’s importance today lies precisely in showing how humanity remains fundamentally the same over millennia, making the ancient lessons critical for surviving current challenges.

DENIED THREE TIMES

Ruth and Naomi - Book of Ruth

A life changing decision to follow someone in an entirely new and risky direction should not be made lightly. If that new direction is likely to bring with it persecution, suffering and even the possibility of death, the leader who knows the potential fate of their follower, has a moral obligation to try to dissuade the other who is drawn to follow them.

In my humble opinion, there in a fascinating correlation between Ruth and Naomi from the Book of Ruth and Simone Peter and Rabbi Yeshua in the Gospel of John chapter 13. Both stories are related to making a huge decision to follow a faith. In both cases the person is "denied three times."

In this blog post, I am going to explore my theory about a parallel between these two stories.

Denying the Convert

While Christianity and Islam make outright efforts to evangelize, Judaism does not. To the contrary, there is an old Jewish tradition, practiced to this day, whereby a rabbi will discourage a person three times who expresses an interest in converting to Judaism. 

The tradition of "denying three times" aims to ensure that the prospective convert understands the seriousness and challenges of Jewish life and is motivated by genuine intent, not impulse. This tradition is NOT a strict legal requirement in Jewish law.

Origin

The practice of "denying three times" is rooted in the Book of Ruth and the story of Ruth who wants to leave her family, culture and religion and follow Naomi who is a Jew. 

Ruth was a Moabite, a member of the nation historically descended from Lot and known to be distinct from Israel both ethnically and religiously. The Moabites were longstanding neighbors and sometimes enemies of Israel. 

Ruth declares her intention to go with Naomi in Ruth 1:16–17:

"But Ruth said, Do not urge me to leave you or to return from following you. For where you go I will go, and where you lodge I will lodge.

Your people shall be my people, and your God my God. Where you die I will die, and there will I be buried. May the Lord do so to me and more also if anything but death parts me from you.'"

This passage is Ruth’s famous vow of loyalty, showing her commitment to Naomi, to the people of Israel, and to the God of Israel.

Tested Three Times

Naomi tries to dissuade Ruth from following her and converting to her faith because she is concerned about Ruth's true motivations and wants to ensure her sincerity. 

Naomi repeatedly encourages both her daughters-in-law to return to their own people and previous way of life, highlighting the difficulties and hardships they would face as foreigners in Israel. Naomi tries to "push aside" Ruth from following her and joining Judaism three times. 

The three times that Naomi tests Ruth's faith:  

Ruth 1:8–9, 11–13, 15–18 contain the dialogue that tradition sometimes counts as three discouragements. 

1. Naomi says to both daughters-in-law:

“Go back, each of you, to your mother’s home… May the Lord grant that each of you will find rest in the home of another husband.”

They protest and say they will return with her (Ruth 1:8–10).

2. Naomi insists again:

“Return home, my daughters. Why would you come with me? Am I going to have any more sons, who could become your husbands? Return home, my daughters...” She further elaborates on her inability to provide for them (Ruth 1:11–13).

3. After Orpah departs, Naomi addresses Ruth specifically:

“Look,” said Naomi, “your sister-in-law is going back to her people and her gods. Go back with her.”

Ruth then declares her famous vow of loyalty in Ruth 1:15–17:

"For where you go I will go, and where you lodge I will lodge. Your people shall be my people, and your God my God. 17 Where you die I will die, and there will I be buried. May the Lord do so to me and more also if anything but death parts me from you.”

When Naomi sees Ruth’s determination, she “stopped urging her” (Ruth 1:18).

Why Discourage the Convert

Testing Sincerity -- By insisting Ruth return, Naomi seeks to test whether Ruth's desire to join the Jewish people is genuine or merely a result of loyalty to Naomi or fear of facing an uncertain future alone. Once Ruth persists and expresses her deep commitment—famously declaring, "Your people shall be my people, and your God my God"—Naomi recognizes her sincerity and ceases her objections.

Emphasizing the Challenge -- Naomi’s attempts to dissuade Ruth also emphasize the social and spiritual challenges Ruth would face: leaving her homeland, family, and the familiar practices of Moab to join a community where she may be seen as an outsider.

Thus, Naomi's dissuasion is a mixture of protective concern, a test of sincerity, and an acknowledgment of the serious commitment involved in joining the Jewish faith and people.

Religious Context of the Book Of Ruth 

The Book of Ruth is traditionally read on the holiday of Shavuot, which commemorates the giving of the Torah at Mount Sinai.  This is when the Israelites who left Egypt with Moses make the decision to follow God's instructions. 

The reading of Ruth is connected to:

• The harvest season described in Ruth, which coincides with Shavuot’s agricultural themes.
• Ruth’s acceptance of Judaism, paralleling the Israelites’ acceptance of the Torah.
• The genealogy of King David, Ruth’s descendant, whose birthday and yahrzeit (anniversary of death) are traditionally associated with Shavuot. Ruth is David’s grandmother.
• Shavuot is celebrated exactly 50 days after Passover. Shavuot (the Feast of Weeks) is also known as Pentecost. 

There is no other specific time in the Jewish calendar when the Book of Ruth is regularly read in synagogue outside of Shavuot.

My Theory

I believe there is a shadow of the Story Ruth, and her conversion in particular, in the Book of John chapter 13 and Matthew.

“Truly, I tell you, this very night, before the rooster crows, you will deny me three times.” –Matthew 26:34 ESV

Jesus tells Peter that he will deny him three times as a prophecy and as a way to reveal Peter’s human weakness and limitations, even though Peter himself insists that he is ready to die for Jesus. This warning is given the night before Jesus’s crucifixion.

In John 13, Rabbi Yeshua tells Peter that he cannot go where He is going. Jesus is referring to his imminent death, resurrection, and ascension—realities that the disciples cannot yet share. When Peter asks, “Lord, where are you going?” Rabbi Yeshua responds:

“Where I am going, you cannot follow now, but you will follow later.” -- John 13:36

Peter, insisting on his loyalty, says, “Lord, why can’t I follow you now? I will lay down my life for you.”  

Jesus replies by predicting Peter’s denial:

“Will you really lay down your life for me? Very truly I tell you, before the rooster crows, you will disown me three times!"

Would you deny the Messiah? Are you more faithful than Peter? We are all human--we are all Peter. 

Following Him

In John 13, Jesus prepares his disciples for his departure and reveals that, although they cannot immediately follow him to where he is going, they will still have a vital part in him through their love for one another. This is central to his message in the Upper Room Discourse.

Jesus gives a new commandment: “A new command I give you: Love one another. As I have loved you, so you must love one another. By this everyone will know that you are my disciples, if you love one another” -- John 13:34–35.

Converted Heart

Jesus emphasizes that it is through their mutual love—embodying the self-giving and sacrificial love he demonstrated that the world will recognize them as truly belonging to him.

Their continuing relationship with Jesus, even in his physical absence, is made manifest not only by belief but by living out his love in community.

Jesus assures them they will follow. Although Peter cannot follow “now,” Jesus assures him, “you will follow later” -- John 13:36–38, indicating a future path.

Jesus Did What No Ordinary Man Could or Would Do

Jesus foretells Peter's denial to prepare him (us) for failure and to underscore the redemptive path following even the most serious lapses.

Jesus wants Peter to recognize his vulnerability: Despite Peter’s confidence, Jesus knows Peter will give in to fear and deny knowing him three times before the rooster crows.

By predicting Peter's denial, Jesus teaches a lesson in humility and reliance on grace.

After Peter denies Jesus three times, he remembers Jesus’s words and “wept bitterly,” showing the deep impact of the prophecy on his conscience and setting the stage for his later repentance.

Jesus Is Tested Three Times

In contrast to Peter’s denials, which highlights human vulnerability, Jesus is tested three times by Satan in the wilderness. Unlike Peter, Jesus withstands each temptation unwaveringly, responding with faithfulness and devotion to God’s will. Where Peter fails when confronted by social and personal risk, Jesus remains steadfast despite his vulnerability and the intensity of Satan’s trials.

God’s Love for the World is Tested Three Times

John 3:16 -- For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.

Jesus prays three times in the Garden of Gethsemane asking God the Father to "let this cup pass from me," referring to the impending suffering and crucifixion he is about to endure.

Despite his requests, Jesus ultimately submits to God's will each time, saying, "Yet not as I will, but as you will" -- Matthew 26:39.

God denies His Son's pleading for his life three times--He gives his only son, "for God so loved the world." 

Conclusion

The juxtaposition of these “three times” episodes highlight the difference between human weakness and divine strength. 

Notably, following his resurrection, Jesus gives Peter the chance to reaffirm his love three times, restoring him in parallel to his triple denial. Like the convert Ruth who follows the God of Israel, Peter too will follow, both in Love. 

What of a 🐓 rooster's crow? It is a wake-up call. I had an awakening that revealed this understanding. I hope it is a blessing to you. Amen.🙏

SAME BOOK, DIFFERENT ENDING

Jews and Christians share the same first five Books of Moses, the Torah. We share the wisdom books, writings and prophets. However, the Jewish Tenach ends on a different book than the Christian's section of the "Old Testament." The last book in the Tenach is Chronicles, whereas in the Christian bible the last Hebrew book is Malachi. 

It is fascinating to me how their is a profound correlation concerning end-times in the way these scriptures end differently and point to a prophetic messages for the coming of the Messiah. 

Ultimately, in both the Jewish and Christian story, we know God is on his throne and the Lord rules from Jerusalem. However, the End-Times events play out very differently. This dichotomy is illustrated by messages in the last chapter in the last Hebrew book of each religion. 

In The End

In the Hebrew scriptures, the last chapter of the last book in the Tenach speaks of "The Proclamation of Cyrus," thus ending on the hope for the rebuilding of the 3rd Temple and the coming of the Messiah. 

2 Chronicles 36:22 Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of Persia, so that he made a proclamation throughout all his kingdom and also put it in writing: 23 “Thus says Cyrus king of Persia, ‘The Lord, the God of heaven, has given me all the kingdoms of the earth, and he has charged me to build him a house at Jerusalem, which is in Judah. Whoever is among you of all his people, may the Lord his God be with him. Let him go up.’”

Third Temple

Christians and Jews both believe the third temple will be built in Jerusalem in end-times. We both believe in end-times messengers. We both believe in the Messiah. But we have very different beliefs in how the events play out. The implications of the third temple are profoundly different. 

In the Christian bible, the Hebrew scriptures portion ends on Malachi 3.  A messenger will prepare the way before God as well. The messenger of the covenant in whom Jews delight will announce God is coming. And The Lord whom the Jews seek will suddenly come.  From there, the Christian theme contained in the Hebrew scripture paints a different story. 

Last Verses in the Last Chapter of the Last Hebrew Book in the Christian Bible

Malachi 3:5-16
5 “Then I will draw near to you for judgment. I will be a swift witness against the sorcerers, against the adulterers, against those who swear falsely, against those who oppress the hired worker in his wages, the widow and the fatherless, against those who thrust aside the sojourner, and do not fear me, says the Lord of hosts.

Robbing God
6 “For I the Lord do not change; therefore you, O children of Jacob, are not consumed. 7 From the days of your fathers you have turned aside from my statutes and have not kept them. Return to me, and I will return to you, says the Lord of hosts. But you say, ‘How shall we return?’ 8 Will man rob God? Yet you are robbing me. But you say, ‘How have we robbed you?’ In your tithes and contributions. 9 You are cursed with a curse, for you are robbing me, the whole nation of you. 10 Bring the full tithe into the storehouse, that there may be food in my house. And thereby put me to the test, says the Lord of hosts, if I will not open the windows of heaven for you and pour down for you a blessing until there is no more need. 11 I will rebuke the devourer for you, so that it will not destroy the fruits of your soil, and your vine in the field shall not fail to bear, says the Lord of hosts. 12 Then all nations will call you blessed, for you will be a land of delight, says the Lord of hosts. 13 “Your words have been hard against me, says the Lord. But you say, ‘How have we spoken against you?’ 14 You have said, ‘It is vain to serve God. What is the profit of our keeping his charge or of walking as in mourning before the Lord of hosts? 15 And now we call the arrogant blessed. Evildoers not only prosper but they put God to the test and they escape.’”

The Book of Remembrance
16 Then those who feared the Lord spoke with one another. The Lord paid attention and heard them, and a book of remembrance was written before him of those who feared the Lord and esteemed his name. 17 “They shall be mine, says the Lord of hosts, in the day when I make up my treasured possession, and I will spare them as a man spares his son who serves him. 18 Then once more you shall see the distinction between the righteous and the wicked, between one who serves God and one who does not serve him.

Same Book, Different Ending, One Messiah

The placement of the last book acts as a theological lens: Chronicles underscores the continuity and hope in the ongoing story of Israel, while Malachi stresses a sense of urgency, expectation, and closure looking toward the coming of the Messiah.

Both endings can be seen as invitations to continue the journey: the Jewish reader toward fulfillment yet to come, the Christian reader toward the New Testament’s realization of prophecy.

The structural differences between Jewish and Christian eschatology, highlights distinctions in how each faith anticipates and imagines the “end-times” and the coming of the Messiah.

Unlike 2 Chronicles 36, Malachi 3 strongly emphasizes judgment in its closing messages. While it contains promises of future blessing and restoration, the book notably highlights God's coming judgment on the unfaithful and corrupt.

Specifically, Malachi warns of the "day of the Lord," described as a "great and terrible day" (Malachi 4:5-6), emphasizing both judgment and purification.

It calls out the priests and people for their failings—insincere worship, injustice, and covenant unfaithfulness.

The prophetic tone includes a call to repentance, signaling that God's coming messenger (often understood as Elijah) will prepare the way by calling people to turn back before judgment arrives. (Note the parallel to the Sign of Jonah.)

In this way, Malachi frames the messianic expectation not only as hope for restoration but also as a serious warning that God's coming intervention will involve righteous judgment, refining, and cleansing.

So, while the last Hebrew books in the Tenach and the Christian bible end on a future-oriented prophetic notes, the Christian bible includes an expectation of both judgment and renewal — a theme quite integral to Christian eschatology and how the Messiah’s arrival is understood.

To my mind, the difference parallels a theme throughout both the Jewish and Christian bibles. That is that the Israelites repeatedly ignored the warnings of their prophets. Disobedience is a common pattern found throughout the Hebrew scriptures. The Israelites perpetually struggled to keep God’s commandments, a fact which the Christian bible picks right up on. That in itself makes the Christian bible the perfect sequel. Christians would say it is One complete book which finishes a story that began "In the Beginning."

ESAU’S TENDER HEART

“But Esau ran to meet Jacob and embraced him; he threw his arms around his neck and kissed him. And they wept.” Genesis 33:4 

The more literal Hebrew text of Genesis 33:4:

וַיָּרָץ עֵשָׂו לִקְרָאתוֹ וַיְחַבְּקֵהוּ וַיִּפֹּל עַל־צַוָּארָיו וַיִּשָּׁקֵהוּ וַיִּבְכּוּ׃

"But Esau ran to meet him and embraced him and fell on his neck and kissed him, and they wept."

"Fell On His Neck" 

“Fell on his neck” is a Hebrew idiom that appears other times in the Old Testament (for example, Genesis 45:14, Genesis 46:29) and Luke 15:20 in the parable of the prodigal son in the Gospels. It conveys:

• Physical closeness: A full, heartfelt embrace, not a formal or distant greeting.
• Emotional intensity: The action is spontaneous and passionate, showing that Esau’s anger had melted away and was replaced by brotherly affection.
• Reconciliation: It’s a visible sign that the relationship is restored and that Esau has forgiven Jacob.

If you recall, When Jacob sent messengers ahead to Esau, they returned with the report: “We went to your brother Esau, and now he is coming to meet you—and four hundred men with him.” 

When Jacob heard that Esau was coming to meet him with four hundred men, he was greatly afraid and distressed. He immediately took several precautionary and strategic actions:

• Divided his people and possessions: Jacob split his family, servants, and flocks into two camps, reasoning that if Esau attacked one group, the other might escape.
• Prayed for deliverance: Jacob earnestly prayed to God for protection, reminding God of His promises and expressing his fear of Esau's potential revenge.
• Prepared a large gift: Jacob assembled an enormous gift of livestock to send ahead to Esau, hoping to appease him and soften his approach.
• Arranged his family by importance: As Esau approached, Jacob positioned his maidservants and their children in front, Leah and her children next, and Rachel with Joseph last, placing those dearest to him farthest from potential danger.
• Humbled himself: Jacob went ahead of his family and bowed to the ground seven times as he approached Esau, showing humility and respect.

These actions show Jacob’s deep anxiety, careful planning, and reliance on both practical measures and divine help in the face of a potentially hostile encounter with Esau and his men.

However, when the brothers finally met, Esau’s actions were unexpectedly warm and forgiving— Esau ran to Jacob, embraced him, and wept, showing that his intentions were not hostile at that moment.

This response—running, embracing, kissing, and weeping—shows a genuine softening of Esau’s heart. Despite Jacob’s fears that Esau might still be angry or vengeful, Esau responds with open affection and forgiveness, not hostility. Many commentators and interpreters highlight this moment as evidence that Esau’s anger had dissipated and his heart was moved with compassion and love toward his brother before they actually got together.

If Esau's original intentions were to show forgiveness and love to his brother, he would have forwarded a reassuring message to his brother Jacob through either his own messengers or with the messengers that Jacob sent. 

In addition, Esau would not have needed to show as much military strength. Surely Esau had advance scouts who reported back to him that Jacob wasn't traveling with a force of armed soldiers. 

Esau’s Heart Was Supernaturally Made Tender

Esau’s actions tell me that his heart was made tender JUST before he arrived. Not years before, but possibly just days before.  What happened just before the brothers met up that could have caused Esau’s heart to soften? 

One the most significant events in the bible happened just before Jacob and Esau met.  Jacob wrestling with the Angel of God. This encounter occurred the night before their reunion, as Jacob was traveling to meet Esau after more than 20 years apart.

Jacob received the famous pivotal blessing and God named Israel, signifying “he who struggles with God.”

In addition, Jacob's hip was damaged so he could run no longer from his fear, more specifically the fear of his brother. This spiritual transformation marked a turning point in Jacob’s life, preparing him for the reconciliation with Esau that followed the next day.

This episode is seen as both a literal and symbolic preparation for Jacob’s meeting with Esau. This supernatural episode reflects Jacob’s internal struggle, his repentance and his readiness for a new chapter in his life and relationship with his brother.

We must remember that Esau was transformed too. He went from have decades of hate for his brother Jacob, who stole his birthright blessing, to feeling forgiveness and love for Jacod.

I think Esau’s tender heart was the supernatural result of Jacob’s repentance.  I looked for any deeper clues hiddened in the bible to affirm this connection. I looked for a cipher coded in the text after Jacob received the blessing and before he got to his brother. That is when I think Esau’s heart was made soft and tender. Was there something in the word that God was fulfilling Jacob’s prayer? That led me to this piece of scripture:

Genesis 32:13-16 (ESV):

"So he stayed there that night, and from what he had with him he took a present for his brother Esau, two hundred female goats and twenty male goats, two hundred ewes and twenty rams, thirty milking camels and their calves, forty cows and ten bulls, twenty female donkeys and ten male donkeys. These he handed over to his servants, every drove by itself, and said to his servants, 'Pass on ahead of me and put a space between drove and drove.'

By "spacing" out the "droves," Jacob made the gift appear even larger and more impressive to Esau, hoping to gradually soften his brother’s heart with each successive group. I figured the separation of the droves was also another piece of the clue. I thought maybe God hid the clue in the numbers. Numbers are letters, so first I converted the numbers to letters: 

Each letter corresponds directly to it's number as follows:

200 = ר (Resh)
20 = כ (Kaf)
10 = י (Yud)
40 = מ (Mem)

30 = ל (Lamed)

Then I sequenced them to correspond to the scripture. The sequence in Hebrew letters is:

ר כ ר כ ל כ י מ י

Then I seperated them into droves, grouping each set as a word, like the scripture says, "put a space between drove and drove." Low & behold they are Hebrew words:

 רכרך root (ר-כ-ר-ך) means "soft" or "tender" in biblical Hebrew.

רכרך Rakarak (Soft, Tender)
לכי L'chi (Go! /Feminine)
מי Mi (Who?/ Waters)

Who/Water? Go! Soft/Tender

Affirmation

Then I looked for an affirmation of the connection between Jacob recieving a blessing and the blessing of Esau's tender heart. I looked in the text at the time Jacob gave his gifts and Esau recieved them. Is there an indication that Esau’s heart was made tender by God, rather than being bought by Jacob's material possessions? I believe that is found clearly in these verses:

Genesis 33:8-11 (ESV):

"Esau said, 'What do you mean by all this company that I met?' Jacob answered, 'To find favor in the sight of my lord.' But Esau said, 'I have enough, my brother; keep what you have for yourself.' Jacob said, 'No, please, if I have found favor in your sight, then accept my present from my hand. For I have seen your face, which is like seeing the face of God, and you have accepted me. Please accept my blessing that is brought to you, because God has dealt graciously with me, and because I have enough.' Thus he urged him, and he took it." 

Jacob's struggle with God was an incredible act of repentance. Surely, Jacob sought forgiveness for how he treated his brother Esau. In the process of his repentance he saw God’s face and he recieved the blessing he saught.  

Jacob himself declared, “I have seen God face to face, and yet my life has been delivered” (Genesis 32:30, ESV). He named the place Peniel (or Penuel), which means “face of God,” to mark this extraordinary

Jacob wrestles with God in repentance with the intention to recieve a blessing in order to be a blessing, and he recieved his brother’s forgiveness. Esau, whose heart was filled with rage, was softened. This is a blessing to Esau! God's blessing was brotherly love!  

Jacob and Esau’s reunion coincides with Jacob’s name being changed to Israel. These events are a sign to the world. Israel will be a great blessing to the world. 

After their emotional reunion, Jacob and Esau did not fully restore their relationship or live closely together. While Esau forgave Jacob and their meeting was marked by genuine affection and a dramatic embrace (Genesis 33:4), the reconciliation was not complete in the sense of renewed closeness or ongoing partnership. 

Conclusion

Through Jacob the twelve tribes were born.  The stage is set for the nation of Israel to be created. God would lead the nation of Israel out of bondage. The people would pass through the water at the sea!  

ISRAEL has gone on to be a blessing and light to the nations of the world. Israel preserved the Torah for thousands of years. Then the Romans destroyed the temple and the Jews were scattered throughout the world, facing persecution in country after country wherever we went.

The conclusion that I reach is that there is still more work to done before the world can come together in brotherly love. We are still a world in need of the Messiah. 

But we know that God keeps his promises. And that includes the rebirth of the fig tree we call Israel.

“For this is the message that you have heard from the beginning, that we should love one another,” from 1 John 3:11 (ESV).  

In _______ I Trust

Fill in the blank: In ________ I Trust.

In a world that increasingly doesn't make sense, what can we put your trust in? The answer is printed on our money.  

Before the verse "In God We Trust" appeared on our currency, the phrase appeared in a verse of the "Star Spangled Banner," reflecting America's long standing biblical roots. 

The phrase "In God I trust" appears verbatim in Psalm 56:4 -- 

"In God, whose word I praise— in God I trust and am not afraid. What can mere mortals do to me?"

We best not put our trust in government or media. I may approve or disapprove of what a leader is doing, but I don't trust in them.  I have preferences and expectations based on past performance, but that isn't true trust.   

Disappointment is a universal human experience, but when difficulties and disappointments do happen, we have Adonai's assurances. God comforts us in many profound ways, offering peace, hope, and strength, rooted in His wisdom and presence during difficult times. The Bible acknowledges even faithful believers like Moses, Job, Naomi, and David faced deep letdowns and unmet expectations.

Isaiah 41:10 -- 

"So do not fear, for I am with you; do not be dismayed, for I am your God. I will strengthen you and help you; I will uphold you with my righteous right hand."

At the start of this post I said to fill in the blank: 

In ________ I Trust. 

Day in & day out we need to fill in that blank. Life is filled with moments and situations when we need to fill in that blank. If we cannot, where does that leave us? Who or what shall we turn to?  

According to biblical teachings, individuals are presented with the option to accept or reject God, emphasizing the role of free will in matters of faith. God reaches out to individuals, whether we recognize it not.  Ultimately it is up to each person to respond, accept, or reject that relationship -- to "fill in the blank."

Such is the problem today: We are a nation filled with people who have conflicting opinions on how to fill in the blank.

Deuteronomy 30:19-20 --

“I call heaven and earth to witness against you today, that I have set before you life and death, the blessing and the curse. So choose life in order that you may live, you and your descendants, by loving the Lord your God, obeying His voice, and holding fast to Him.”

The Apostle Matthew, a Jew who followed Rabbi Yeshua, said in his Gospel 6:33 -- 

“But seek first the kingdom of God and his righteousness, and all these things will be added to you.”

GOD BLESS AMERICA -- IN THE NAME

 

Israel Isidore Beilin
May 11, 1888 – September 22, 1989

The name Irving, while not inherently Jewish, was a common secular or "Americanized" alternative to the traditional Hebrew names Isaac and Israel. So it was for Irving Berlin, one of the greatest American song writers there's ever been. He is famous for many songs, especially "God Bless America."  

The name "Berlin" may not have been the best choice, given the wars with Germany that were on the horizon, but Berlin's last name was not changed by anyone; it was a name he adopted. He began using the name "Berlin" after his actual last name, "Beilin," was misspelled on the sheet music for his first published song, "Marie from Sunny Italy," in 1907. He decided to keep the name, and it eventually became his legal name in 1911, well before both world wars. 

Before the rise of Hitler, Germany was the center of sophistication and Berlin was an extremely popular place for Jews to be.  That all came to a horrific end in Irving's life time.

The fall of Berlin and the 3rd Reich would lead to the rebirth of Israel.  You know who got to see it all. Imagine how Irving's heart must of swelled to see American's singing "God Bless America."

Irving Berlin was a Jewish Russian-born American composer and songwriter who is widely regarded as one of the greatest and most influential figures in American music history. 

Irving Berlin's family escaped violent anti-Jewish pogroms in the Russian Empire and immigrated to New York in 1893. Irving grew up in poverty on the Lower East Side.

Berlin had a simple, direct, and heartfelt song writing style. During his 50+ year career he wrote over 1,000 songs, including "White Christmas," "There's No Business Like Show Business," "Easter Parade," "Cheek to Cheek," and "Puttin' On The Ritz." 

Relevant Tanget Warning⚠️ 

Speaking of Jews who change their name to sound less "Jewish," I gotta give a shout out to Mel Brooks for his rendition of  "Puttin On The Ritz" with Gene Wilder and Peter Boyle in "Young Frankenstein." If you recall, the son of the infamous Dr. Frankenstein was trying to hide his heritage, so he battled with people over how to pronounce his last name. That was a humorous play on Jews who tried so hard in those years to "fit in" with society, but still couldn't. Broadway was one of the few industries that accepted Jews.  Even in the name (title) of the song, could be a little hint of humor. The prounounciation of "Puttin" is a less cultured way of saying "putting." Mel Brooks is a gift to America, especially Jews. He built bridges of understanding through humor and movies. 

"Puttin on the Ritz" was released in 1929, shortly after what is considered the "great wave" of Jewish immigration, with over 2 million Jews, primarily from Eastern Europe, arriving in the US.  Many Jews, like Irving's family, were trying to escape very depressing and difficult lives. America was the new promise land, and New York City was like Jerusalem -- the center for Jews. (Remember, the modern state of Israel hadn't been created until after the Holocaust and WWII.) 

Opening Lyric Verse Makes More Sense: 

If you're blue, and you don’t know where to go to, why don’t you go where fashion sits ... Puttin' on the Ritz.  

Getting Back to Berlin and His Song that Blessed America 

Berlin wrote scores for 19 Broadway shows and 18 movie musicals. He received numerous honors, including an Academy Award, a Grammy, a Tony, and the Presidential Medal of Freedom. 

His most well known and beloved song has to be "God Bless America." It became the unofficial national anthem. It was written originally in 1918 and revised in 1938 by Berlin. 

In the Song's Name: "God Bless America" is Framed as a Prayer 

Those were wars years for the world. Irving's song makes a call to God to bless and guide the United States during tumultuous times. The song also expressed gratitude and patriotism, important needed emotions for then or any time, especially now.

Original 1918 Lyrics:

While the storm clouds gather far across the sea,
Let us swear allegiance to a land that's free.
Let us all be grateful for a land so fair,
As we raise our voices in a solemn prayer:
God bless America, land that I love,
Stand beside her and guide her
Through the night with a light from above.
From the mountains, to the prairies,
To the oceans white with foam,
God bless America, my home sweet home.
God bless America, my home sweet home.

"God Bless America" is sung on various occasions, most notably on Independence Day (July 4th) and Veterans Day.  It is also a regular feature at Major League Baseball games, particularly during the seventh-inning stretch, and especially on Sundays, Opening Day, and holidays like Memorial Day and Labor Day. 

In His Name 

I began this post with an explanation of Irving Berlin's first and last name changes -- From Israel Beilin to Irving Berlin.  There is an aspect about his original last name, "Beilin," that I find intriguing because of it's cool connection to the "God Bless America." 

"Beilin" is an Ashkenazi Jewish ethnic surname, particularly in Eastern Europe. It is believed to be derived from the Yiddish word "beyl," meaning "to be" or "to dwell," implying a connection to a specific place. The name is also linked to the name "Bella," another Ashkenazi Jewish surname that pops up. The name Bella, primarily of Italian origin, means "beautiful." Again, Berlin's first published song is "Marie from Sunny Italy." 

So, if you put the two origins of "Beilin" together I come up with "a beautiful place to be."  The lyrics of "God Bless America" describe a beautiful place to be. What an appropriate name! Coincidence? 

Coincidence or Mystery 

The ironic twist of fate is that Israel/Irving's last name was changed to "Berlin," the capital of Germany -- the country we went to war with. In every generation an enemy rises up to destroy the Jews no matter where we go or what we change our name to try to fit in.  I suppose that comes along with God changing Jacob's name. 

Thank you Irving Berlin. Your name and your songs certainly are a blessing to America! 

By the way, Berlin donated the song's royalties to the Boy Scouts and Girl Scouts of America.

ABRAM WAS SENT, WE ARE CALLED

Genesis 12:1 -- The Lord had said to Abram, 'Go from your country, your people and your father’s household to the land I will show you.

In Hebrew, the name Siloam שִׁלֹחַ in Hebrew, transliterated as Shiloach, means "sent" or "sending forth". This meaning is derived from the Hebrew verb שלח (shalah), which means "to send out" or "to let go."  The Pool of Siloam, a real place in Jerusalem, is named for this meaning, as it was fed by a water source that was sent out.  

In the New Testament, the name Siloam is explicitly linked to Jesus's healing of a blind man at the Pool of Siloam, where the pool is identified as "Sent". This highlights the connection between the name and the idea of something being sent out, whether it's water from a spring or a divine action. 

In Luke 13:4-5, Jesus references the recent collapse of the Tower of Siloam in Jerusalem, which killed eighteen people.  

Luke 13:4-5 -- Or those eighteen on whom the tower in Siloam fell and killed them: do you think that they were worse offenders than all the others who lived in Jerusalem? 5 No, I tell you; but unless you repent, you will all likewise perish.”

Genesis 12:1 shows Abraham being "sent." Jesus sent out his apostles.  In Luke 13, Jesus extends Abraham's blessing and covenant to his descendants, emphasizing both physical and spiritual heritage.

The Hebrew for "Life" is Chai חַיִּ

The Hebrew word for life is Chai. The letters in chai (Yod 10 + Chet 8) = 18. Life = 18.

In Luke 13, God uses the death of "the 18" to challenge the common belief that suffering is a direct result of sin. Jesus emphasizes that everyone is susceptible to tragedy and calls for repentance, highlighting the universal need for turning to God.  Luke 13:3 -- I tell you, no; but unless you repent you will all likewise perish.

Also in Luke 13, Jesus encounters a woman who has been afflicted with a debilitating illness for 18 years, describing her as a "daughter of Abraham". He heals her on the Sabbath, leading to a confrontation with a synagogue leader who criticizes the timing of the healing. Jesus defends his actions by arguing that the woman, being a daughter of Abraham, should be freed from her affliction, just as one would release an animal for watering on the Sabbath. 

When Jews raise a cup of wine we say "L'Chaim," meaning "TO LIFE." Jesus's promises everlasting life, 18, to those who raise a cup and take communion.  

The bible, all 66 books, is one story. 

A MEDITATION ON LIFE

A Journey of Faith: Reflections on Life's Path Through Scripture

This morning a dear friend sent me a text with the following expression:

"God I thank you for all that you have given me, all that you have taken away from me and all that you have left me. You gave me life, you took away my stone cold heart and you left a path for me to come home."

His message caused me to mediate on the concept of life as a journey through the lens of scripture. This metaphor permeates both the Tanakh (Hebrew scriptures) and the New Testament. Judeo-Christian scripture, the bible, speak to God's presence throughout every stage of our existence. 

Scripture paints a beautiful, continuous picture of our soul’s journey: from our time on earth to life everlasting with God.

The Bible teaches that our souls are created by God and given purpose on this earth. Psalm 139:13-16 describes how God forms us in the womb and knows every day of our lives before one comes to be. 

Our earthly journey is not random; it is guided by God’s wisdom and instruction—His Torah, His Word, His Spirit.

The Beginning and End of Our Journey

As Ecclesiastes 3:1-2 says "There is a time to be born and a time to die," directly acknowledging the boundaries of our earthly pilgrimage. 

Ecclesiastes 12:7: “And the dust returns to the ground it came from, and the spirit returns to God who gave it.”

God's Presence Along the Path

I wonder how much of journey is determined by our choices versus the impact of other forces on us. We make plans, but then life happens. The world has a way of changing our plans. Scripture provides us assurances that carry through life's vicissitudes.

Comfort is found in knowing that God walks with us! The Bible repeatedly assures us of His constant presence:

"Where can I go from your Spirit? Where can I flee from your presence?... If I rise on the wings of the dawn, if I settle by the farthest sea, even there your hand will guide me, your right hand will hold me fast" (Psalm 139:7-10).

To Jacob, He promised, "I am with you and will watch over you wherever you go" (Genesis 28:15). To Moses, "My Presence will go with you, and I will give you rest" (Exodus 33:14). And Yeshua himself assured us, "And surely I am with you always, to the very end of the age" (Matthew 28:20).

The Shepherd's Guidance

Hebrew letter Lamed (30)

Psalm 23 has become especially meaningful in my reflection. This psalm uses journey imagery to describe life with God as our Shepherd:

"The Lord is my shepherd; I shall not want. He makes me lie down in green pastures; He leads me beside quiet waters. He restores my soul; He leads me in paths of righteousness for His name's sake."

Lamed (ל) is derived from the root meaning "to learn" or "to teach." It's shape, which resembles a shepherd's staff, indicates guidance and direction in learning. The shepherd's staff is also associated with a journey.  

Even in life's darkest valleys, the Shepherd remains: "Even though I walk through the valley of the shadow of death, I will fear no evil, for You are with me; Your rod and Your staff, they comfort me."

I've come to see Psalm 23 as a microcosm of our entire life journey - from the peaceful beginnings to challenging passages, culminating in the promise: "Surely goodness and mercy shall follow me all the days of my life, and I will dwell in the house of the Lord forever."

Beyond Death: The Journey Continues

The Tenach signals that there is a path to redemption.    

Psalm 49:15 – “But God will redeem my soul from the power of Sheol, for He will receive me.”

Isaiah 25:8 – “He will swallow up death forever; the Lord God will wipe away the tears from all faces.”

Is it better for death to be a final rest?  The hope that sustains many is that our journey doesn't end at death. The New Testament makes this abundantly clear:

"To live is Christ and to die is gain... I desire to depart and be with Christ, which is better by far" (Philippians 1:21-23).

"We are confident... to be away from the body and at home with the Lord" (2 Corinthians 5:8).

Yeshua promised, "I go to prepare a place for you... I will come back and take you to be with me" (John 14:2-3).

This is the Hope - our hope - The Hope of Israel. Like Rahab's scarlet cord at Jericho, marking her household for salvation amid destruction, we too have a sign of rescue from death's power.

The Choices That Shape Our Path

Throughout Scripture, I see how our choices determine our destination. As Moses told Israel: "I have set before you life and death, blessings and curses. Now choose life" (Deuteronomy 30:19).

Yeshua spoke of two paths: "Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it" (Matthew 7:13-14).

Conclusion: A Journey With Purpose

As I reflect on these passages, I'm reminded that life isn't meant to be a meaningless wandering. The scriptures speak of life being a purposeful journey with God as our guide. 

The very word “Torah” comes from the Hebrew root meaning instruction or guidance, emphasizing that God’s teachings are meant to direct our steps, not just provide rules.

The mitzvot (commandments) are there to give us "life to the full" described as longer days and a more abundant life -- a purposeful life overflowing with spiritual richness. 

Psalm 16:11 says “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.”

Proverbs 3:1-2 teaches, “Do not forget my teaching, but keep my commands in your heart, for they will prolong your life many years and bring you peace and prosperity.”

From the beginning (Psalm 139) to the end (Revelation 22:13), He is there - directing, protecting, and ultimately welcoming us home.

The journey has its green pastures and dark valleys, its moments of clarity and confusion. Yet through it all, God's promise remains: "I will never leave you nor forsake you" (Deuteronomy 31:8).

This journey continues beyond death into eternity - not as a conclusion but as a transition to a greater reality where, as Revelation 21:4 promises, "He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain."

Life is a journey and Ecclesiastes 7:2 says “Death is the destiny of everyone; the living should take this to heart.”

This is my meditation, my hope, my assurance - that from beginning to end and beyond, the God who formed me walks with me, and will one day welcome me home.

I hope somehow these thoughts are meaningful to you. 

Epilogue:

Whenever I do a meditation. I always refer to the Torah portion for the week, which is invariably relevant. This weeks Parshah is called "Chukat," means "Statute" and it is found in Numbers 19:1-22.1.

In this section, after forty years of journeying through the desert, the people of Israel arrive in the wilderness of Zin. Miriam dies, and the people thirst for water. G‑d tells Moses to speak to a rock and command it to give water. Moses gets angry at the rebellious Israelites and strikes the stone. Water issues forth, but Moses is told by G‑d that neither he nor Aaron will enter the Promised Land.

The Torah never fails.  Adonia called me by my name.