A LOVE LETTER FROM YESHUA

John 20:3-9 -- So Peter went out with the other disciple, and they were going toward the tomb. 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. 

The single most studied artifact in history is the burial shroud of Jesus (Yehoshua) of Nazareth, A.K.A. the Shroud of Turin. There are experts who have spent decades studying and lecturing about the Shroud. The history of the custody of the Shroud and the multitude of forensic details it provides are incredible. 

Why was the Shroud hidden for so many years?

Consider what was happening in the first century all the way through until Constantine issued the Edict of Milan in 313 CE which fully legalized Christianity and restored confiscated church property.

In a biblical context this was the 1st Century AD, the time of Acts and Christian persecution. Christians faced opposition from both Jewish and Roman authorities, including trials and imprisonments. Surely there were Jewish leaders as well as Romans who did not want evidence of Yeshua's resurrection. It is not at all surprising that the Shroud went deeply underground and was hidden!  The miracle is that it survived at all for 2000 years!

Some say that Jesus never spoke about the Shroud. And that it's not foretold in the Bible. I disagree.

Matthew 27:57-60 describes Joseph of Arimathea wrapping Jesus in a clean linen cloth and laying him in his new tomb, which was hewn out of rock, before rolling a large stone against the entrance. Mark 15:46 tells us Joseph of Arimathea wrapping Jesus in a linen shroud before placing him in the tomb. Luke 23:53 also recounts Joseph placing Jesus in the tomb. These accounts emphasize the care taken in Jesus's burial and the sealing of the tomb. John 20:6-7, Simon Peter observes the linen cloths lying in the tomb and the face cloth that had been on Jesus' head, which was not lying with the linen cloths but folded in a separate place. 

All four Gospels, Matthew, Mark, Luke and John verify that Yeshua's body was prepared with a burial shroud.  

Joseph of Arimathea and Nicodemus knew what to do after Jesus was taken off the cross! They knew what his disciples didn't understand yet. They knew very well what Yeshua meant when he told them that the only sign would be the "Sign of Jonah." . 

Why should so much attention be given to one 2000 year old piece of linen? 

One simple reason is that it matters to a lot of people. Christianity is the world's largest religion by population, with approximately 2.4 billion adherents, or around 31.6% of the global population.  If Jesus had not "conquered death," the number of Christians would be ZERO!

THE SHROUD SCIENTIFICALLY DOCUMENTED THE MOMENT THAT JESUS CHANGED EVEYTHING FOR THE JEWS, CHRISTIANS AND THE ENTIRE WORLD.

The term "good news" is used in Christianity to refer to the gospel message of Jesus Christ. The "good message" in the New Testament is the news of salvation, or liberation from sin, brokenness, and estrangement from God. The basis for His and His disciples' message rises and falls on whether or not Jesus was crucified and rose from the dead.  

While Jesus was alive, during His ministry many came looking for signs that He was the Messiah. In Matthew 12:38 (KJV) it reads "Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee." Scenes of such a demand is repeated in the Gospel of Mark and Luke. In every instance Jesus tells the Jewish leaders that "there shall be no sign given unto it, but the sign of the prophet Jonah (Jonas)." 

It is understood that Jesus's reference to Jonah "being in the belly of a "dahg gadōl" (Large/Great Fish) is the sign that He will die, be in the tomb until the third day and then rise from the dead. Jesus offered no other sign when challenged to produce a sign. He didn't show the Jewish leaders any other healing miracles as the basis for being the Messiah. Rising from the dead was his proof and for that, the Jewish leaders would have to wait until after he was crucified. Jesus's testimony only offered the promise of saving them! 

John 10:17-18 (NIV) :"The reason my Father loves me is that I lay down my life—only to take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again. This command I received from my Father." 

The Shroud reveals His suffering and other details in scriptures:

Humans endured the suffering process of crucifixion for varying lengths of time. If the convicted didn't die fast enough the Roman soldiers carrying out their death sentence would break the criminal's legs in order to accelerate the person's asphyxiation. It is said that Jesus willingly "gave up His life," so the Roman soldiers did not need to break Jesus's bones after they confirmed he was already dead by piercing his lungs with a spear and seeing water and blood poured out. This was also a fulfillment of prophecy.  

Every minute detail about Jesus's excruciating suffering and death as described in Old Testament prophecy and New Testament scriptures is documented on the Shroud. The Shroud reveals every step from sweating blood to the beatings, the crown of thorns, the scourging, carrying the cross, falling down, being nailed to the cross and even the timing of his death. 

Science shows that the possibility of a reproduction is beyond all odds! In fact, even today expert scientists agree that they cannot conceive forging the Shroud.  It truly is by all measures miraculous! 

John 19:38-40 (NIV): "Later, Joseph of Arimathea asked Pilate for the body of Jesus. Now Joseph was a disciple of Jesus, but secretly because he feared the Jewish leaders. With Pilate’s permission, he came and took the body away. He was accompanied by Nicodemus, the man who earlier had visited Jesus at night. Nicodemus brought a mixture of myrrh and aloes, about seventy-five pounds. Taking Jesus’ body, the two of them wrapped it, with the spices, in strips of linen. This was in accordance with Jewish burial customs."

Joseph of Arimathea was a wealthy member of the Sanhedrin (the Great Assembly that convicted Yeshua) and a secret follower of Jesus. He went to Pilate to ask for Jesus's body. Pilate granted his request, and Joseph took Jesus's dead body, wrapped it in a clean linen cloth, and placed it in an unused tomb. This account is found in the Gospels of Matthew, Mark, Luke, and John. 

Nicodemus helped Joseph prepare Yeshua's body on the night of Passover. Nicodemus was a Pharisee and a member of the Jewish ruling council who visited Jesus at night, as described in John 3:1-21. This nighttime visit allowed Nicodemus to speak with Jesus privately and inquire about his teachings without drawing attention from other Pharisees or the public. During this conversation, Jesus explained the concept of being "born again" and revealed the foundational principles of spiritual rebirth and salvation through belief in Him. One of the most famous verses from this passage is John 3:16, where Jesus emphasizes God's love for the world and the promise of eternal life for those who believe in Him.

it is notable that both of these Jewish leaders, Joseph and Nicodemus, willingly made themselves ritually impure by handling a dead body on the evening of Passover. Therefore, they could not participate in the Passover. They also exposed themselves as followers of Jesus, which was surely devastating to their status in the Sanhedrin.

The Shroud of Turin provides compelling and irrefutable evidence of the crucifixion and ressurection. It is literally a photograph of all the unimaginable torture and pain that Jesus endured to show us His love. His crucifixion was the ultimate act of selfless love.

What if Jesus wrote us a love letter with his blood?

John 12:46 NIV: "I have come into the world as a light, so that no one who believes in me should stay in darkness." 

Throughout His Ministry Jesus emphasizes that He is the Light. When you understand the science of the creation of the Shroud you must appreciate the miraculous way light produced the image on the Shroud. What if Jesus used Light to document his ressurection? 

What if Jesus recorded the evidence of His death and ressurection on a 14 feet 3 inches long by 3 feet 7 inches wide sheet of linen and then personally left it for the world to read? 

What if Jesus meant for the proof of his message to be revealed at this point in time?! 

Over the last 2000 years the Shroud of Turin has been controversial. There have been numerous questions concerning it's legitimacy and scientific challenges to it's validity.  Latter scientific evidence has addressed older negative arguments, however the scientific means for the strongest evidence has only become possible in recent times. 

For a time such as this!  

Perhaps the most miraculous aspect of the Shroud is the amazing Light that was required to create the image.  Jesus is truly the Light. It is only in modern times can science understood and explain the phenomenon that produced the Shroud. 

The Shroud may be the greatest love letter ever written. It was written on a linen scroll by Jesus with His own blood.  It was the "Sign of Jonah." 

Judge for yourself. I've put links to several videos below that you can watch. Hear the science and reach your own conclusions. 

Each of these is an excellent source:

The Light of the Resurrection 

New Evidence for the Shroud of Turin

Is the Shroud Biblical 

Barrie Schwartz Exposes Jaw-Dropping New Evidence About the Shroud of Turin

The Suffering of the Man of the Shroud

Shocking new evidence

There is much more!!

https://www.shroud.com/

https://www.theshroudofturin.org/

P.S.  I pray you will read my other blog posts about the Shroud.

• The Perfector
• The Keter on the Shroud
• Asking Questions About the Image on the Shroud
• The Man In the Shroud 
• Have You Seen Him?

MEM - 40

In the Hebrew alphabet, there are five letters that have a final form used when they appear at the end of a word. These letters are:

1. Kaf (כ) - final form: ך

2. Mem (מ) - final form: ם

3. Nun (נ) - final form: ן

4. Pe (פ) - final form: ף

5. Tzadi (צ) - final form: ץ

These final forms are called "sofit" (סופית) in Hebrew, meaning "final" or "ending." Originally, these forms were used to denote the end of a word when Hebrew did not use spaces between words. However, since the 7th century, Hebrew has regularly employed word spacing, and final forms are now used primarily for aesthetics and tradition.

The final forms of these letters have distinct shapes compared to their regular forms. For example, the final mem (ם) is a closed square, while the regular mem (מ) is open at the bottom. The final nun (ן) extends below the baseline, unlike its regular form (נ).

The letter mem symbolizes the physical world stemming from the divine word, as well as the boundary between the revealed and hidden/spiritual realms. Its meaning of "water" connects to the primordial waters in Genesis from which all creation emerged. 

מים (mayim) meaning "water" includes the letter Mem in both its standard form and its final form, seperated by the Yod. (Much could be written about that alone!). Water being so related to the letter Mem connects to the letter Mem's original pictographic meaning of water.

Water plays a central role in the Torah narratives, representing both the primordial creative force and the sustaining, life-giving power of God's word (Torah). Many pivotal events in the journey of the Israelites are associated with bodies of water.

• The creation story, where the spirit of God hovered over the waters before creating the world (Genesis 1:2). Water is presented as a primordial element.
• Noah's ark and the great flood (Genesis 6-9). God unleashed the waters to destroy the wicked world and start anew with Noah's family.
• The Israelites crossing the Red Sea (Exodus 14). God miraculously parted the waters, allowing the Israelites to escape from Egypt and the pursuing Egyptian army.
• Moses striking the rock at Meribah to bring forth water for the thirsty Israelites in the desert (Exodus 17:1-7, Numbers 20:1-13).
• The giving of the Torah at Mount Sinai after the Israelites crossed the Red Sea (Exodus 19-20). Water is seen as a metaphor for Torah, which is life-giving.
• The Israelites crossing the Jordan River to enter the Promised Land (Joshua 3). The waters miraculously parted, echoing the crossing of the Red Sea.
• The Hebrew word for baptism is tevilah, which means "to totally immerse" in water.

The story of the bitter waters at Marah in Exodus 15:22-27 is a significant event in the Israelites' journey after crossing the Red Sea. It is also an early shadow of the Messiah:

After three days without water in the desert of Shur, the Israelites came to Marah but found the water there undrinkable because it was bitter (hence the name Marah meaning "bitter").

The people grumbled against Moses over the lack of drinkable water. The prophet Moses cried out to God, who showed him a piece of wood. When Moses threw it into the water, the water became sweet and drinkable.

God then gave the Israelites a statute and rule at Marah, promising them freedom from diseases if they obeyed His commands. This was a test of their obedience.

The bitter waters represented the challenges and bitterness the Israelites faced in the wilderness after their initial joy of being freed from Egypt. God's provision of sweet water foreshadowed His sustaining grace despite their grumbling.

The incident taught the Israelites to trust God's provision and obey His laws, even amidst difficulties. It marked an early test in shaping them into a covenant people through the wilderness experience.

The bitter waters story highlights key themes of grumbling, testing, obedience, and God's miraculous provision and healing power over seemingly impossible circumstances.

There are three letter "Mems" and three letter "Yods" in the phrase "Living Water" in Hebrew מַֽיִם־חַיִּ֖ים  mayim-ḥayyîm. This Hebrew phrase has an usually dominant use of the letter Mem. The mem מַֽ appears at the end of both words in its final form, the mem sofit ם. 

MEM in the Torah

Several important biblical Hebrew words start with the letter mem (מ) including:

• מקום (makom) meaning "place", which is also one of the names of God. This word contains the mem at the beginning and end, with the root קו (line/boundary) in the middle, symbolizing the boundary between the known and unknown realms.
• משיח (mashiach) meaning "messiah" or "anointed one". The mem represents the messianic era and secrets of the Torah being revealed.
• מצוה (mitzvah) meaning "commandment". The Mishnah, the oral law, begins and ends with the letter mem, highlighting its importance.
• מלך (melech) meaning "king". The mem represents physical/worldly existence, connecting to kingship and rulership.
• מדבר (midbar) meaning "wilderness" or "desert", from the root meaning "to lead" or "to speak", representing the physical world being revealed through God's word.
• מלאך (mal'akh) meaning "angel" or "messenger". This connects to the spiritual realm represented by the closed form of the mem.
• מצרים (mitzrayim) meaning "Egypt", the place the Israelites were enslaved before the Exodus.
• מנחה (minchah) meaning "grain offering" or "gift", one of the major types of offerings in the Temple service.
• מזבח (mizbe'ach) meaning "altar", the place where sacrificial offerings were made.
• מרים (Miryam) meaning "Mary", the name of Moses' sister and the most famous woman in the Torah besides Eve.
• מנורה (Menorah) meaning "lamp" or "candelabra". It refers to the seven-branched candelabra used in the ancient Temple in Jerusalem. 
• מצה (Matzah) meaning "unleavened bread". It is an important part of the Passover holiday, commemorating the Israelites' hurried exodus from Egypt when they did not have time for their bread to rise. 

Mem in the New Testament 

Water plays a symbolic role in the New Testament, as well, representing spiritual cleansing, new life, and the gift of the Holy Spirit given through Yeshua Hamashiach. In the New Testament several important scenes take place around water:

• Jesus' baptism by John the Baptist in the Jordan River (Matthew 3:13-17, Mark 1:9-11, Luke 3:21-22, John 1:32-34). This marked the beginning of Jesus' public ministry.
• Jesus walks on water on the Sea of Galilee (Matthew 14:22-33, Mark 6:45-52, John 6:16-21). This demonstrated Jesus' divine power over nature.
• Jesus calms the storm on the Sea of Galilee (Matthew 8:23-27, Mark 4:35-41, Luke 8:22-25). This showed Jesus' authority over the wind and waves.
• Jesus meets the Samaritan woman at Jacob's well (John 4:1-42). This encounter revealed Jesus as the source of "living water" and Messiah.
• Jesus heals a man at the pool of Bethesda in Jerusalem (John 5:1-15). This miracle on the Sabbath caused controversy with Jewish leaders.
• Jesus washes the disciples' feet with water (John 13:1-17). This act demonstrated humble service and spiritual cleansing.
• The crucifixion scene where blood and water flowed from Jesus' pierced side (John 19:34). This signified the life-giving power of Christ's death.

Gematria Reveals

Mem is the 13th letter in the 22 letter Hebrew aleph-beyt.  13 is the gematria value of the Hebrew word for Love Ahavah (אהבה). 

Mem's numerical value is 40.  Here again the letter Mem plays a key role in many biblical scenes and events related to the significant number 40:

Old Testament

• The great flood lasted 40 days and nights of rain (Genesis 7:4, 12).
• Moses spent 40 days and nights on Mount Sinai receiving the Ten Commandments (Exodus 24:18, 34:28).
• The Israelites wandered in the wilderness for 40 years before entering Canaan (Numbers 14:33-34, 32:13).
• Spies scouted the Promised Land for 40 days (Numbers 13:25).
• Goliath taunted the Israelites for 40 days before David defeated him (1 Samuel 17:16).
• Ezekiel laid on his right side for 40 days to symbolize Judah's sins (Ezekiel 4:6).
• Jonah warned Nineveh they had 40 days to repent or be destroyed (Jonah 3:4).

New Testament

• Jesus fasted for 40 days and nights in the wilderness and was tempted by Satan (Matthew 4:1-11, Mark 1:12-13, Luke 4:1-13).
• After his resurrection, Jesus appeared to his disciples over a period of 40 days before ascending to heaven (Acts 1:3).

The number 40 is used repeatedly to signify a period of testing, trial, purification, or preparation before a major transition or new beginning in biblical narratives. It represents the time required for spiritual renewal and transformation.

Form Follows Function

The Hebrew letter mem (מ) has a notable and symbolic shape:

1. It has two forms - an open form (מ) and a closed/final form (ם) when appearing at the end of a word.
2. The open mem resembles a square or box with a small opening at the bottom left corner. This opening is said to represent the flowing of water, connecting to the letter's original pictographic meaning of "water".
3. The closed final mem has no opening, representing contained or potential waters/creation.
4. The open mem's shape incorporates the letters kaf (כ) and vav (ו), symbolizing the divine flow of creation from the infinite (kaf) through the connecting vav into the physical world.
5. The closed final mem fully encloses the vav within the kaf, representing them divine creative force in potentiality before actualization.
6. This dual form is said to symbolize the revealed/knowable (open) and the hidden/unknowable (closed) aspects of God's wisdom and Torah.

The unique open and closed shapes of the mem convey deep symbolic meanings related to water as the primordial element, the dynamics of divine creation flowing into manifestation, and the interplay between the revealed and concealed realms of Torah wisdom.

As you can see, there is a lot to be said about the letter Mem. I've tried to say some of it. I hope it blesses you.

I dedicate this post to Rich. Rich has been at our men's Bible study more recently. He has come up to me with a longing to learn about the Hebrew letters. He is particularly interested in the letter Mem. One can appreciate why .... 

Citations:
[1] The Hebrew Letter MEM - Tishrei - HIS-ISRAEL https://his-israel.com/the-hebrew-letter-mem-tishrei/
[2] Mem - The thirteenth letter of the Hebrew alphabet - Chabad.org https://www.chabad.org/library/article_cdo/aid/137085/jewish/Mem.htm
[3] The Letter Mem - Hebrew for Christians https://www.hebrew4christians.com/Grammar/Unit_One/Aleph-Bet/Mem/mem.html
[4] מ Mem — Alphabet of Kabbalah, a free course - Glorian https://glorian.org/learn/courses-and-lectures/alphabet-of-kabbalah/mem
[5] The Amazing Biblical Language: The Importance of The Letter Mem https://objectivetranslation.home.blog/2019/05/30/the-amazing-biblical-language-the-importance-of-the-letter-mem/

A PURE LANGUAGE

"For then I will restore to the peoples a pure language, that they all may call on the name of the Lord, to serve Him with one accord." Zephaniah 3:9

In Jewish there are various mystical beliefs and teachings about the significance of Hebrew letters and their connection to the divine and the soul.

Some considered each Hebrew letter to have profound significance which offers a channel of divine energy. The Hebrew alphabet, or Aleph-Bet, is believed to be the building blocks of creation, with each letter carrying unique spiritual meanings and attributes.

The tefillin, which are small black leather boxes containing scrolls of Torah verses worn during prayer are bound to the arm and the head.  When tied properly, the straps and boxes form the shape of the letter "Shin" on head and hand of the worshipper. The "Shin" is one of the letters of God's name and symbolizes divine protection and presence.

The Torah and is written in Hebrew. Adonia says Hebrew is a pure (taharah טָהוֹר) language. The root of the Hebrew word for pure is ט - ה - ר. Taharah is comprised of the following three Hebrew letters.

ט (Tet) - The first time Tet appears in the Torah is in Genesis 1:4, in the word tov. The 23.43. (Psalm 33:6 – By the word of the LORD the heavens were made, and by the breath of his mouth all their host.) The world was created with the utterance of the Hei. It represents the gift of life and creates the verb of being (היה Haya – being). It is divinity, the spiritual life that comes about through the first four letters. It represents the life essence in all creation. 

 ר (Resh) - Resh is the twentieth Hebrew letter and has a value of 200. It means head, leader and beginning. It is the symbol of choosing between greatness and degradation. In it is the word for poor רש Rash, but when it is filled the power of the Aleph it becomes Rosh ראש, head or first, expressing Authority, Oneness, and Eternity of the Creator, and the qualities of being a leader, not a follower.

Many of the names of God in Hebrew are composed of specific letters that are considered to have particular power and significance. For example, the Tetragrammaton (YHWH) is a four-letter name of God that is central to Jewish mysticism and theology.

The practice of gematria, which involves assigning numerical values to Hebrew letters and finding hidden meanings in words and phrases through their numerical equivalents, adds another layer of miraculous complexity. This allows for the uncovering of hidden relationships and divine messages within the sacred texts.

The combination of form, sound, and numerical value makes each letter a comprehensive symbol of divine wisdom.

The Light Is To Face Outward

Numbers 8:1-2 -- The Lord spoke to Moses, saying: Speak to Aaron and say to him: "When you light the lamps, the seven lamps shall cast their light toward the face of the menorah." 

Aaron is instructed to set up the lamps "so that the light may be in front of the lampstand." This points to the menorah's purpose of radiating God's light outward, rather than inward upon itself. This foreshadows the calling of God's people to be a light to the nations, reflecting His glory to the world around them.

Natan Torah  תּוֹרָה נָתַן - Giving the Torah

Adonai gave us the Tablets of Testimony (The Ten Commandments) written in Hebrew.  He chose the Children of Israel, also know as the Hebrews to preserve it. In preserving the Torah, the Jews also preserved the pure language of Hebrew including the Hebrew letters.

To this day, incredible care is given to insure that the Hebrew in a new Torah is written meticulously by a "Torah scribe ( סופר -- sofer). 

Becoming a sofer (scribe) is a rigorous and demanding process that requires extensive training, deep religious knowledge, and meticulous attention to detail. Here is an overview of the difficulties and training involved:

   -  A sofer must have a comprehensive understanding of the Jewish laws pertaining to the writing of Torah scrolls, tefillin, mezuzot, and other sacred texts. This includes knowledge of the 613 commandments and various rabbinic interpretations and rulings.

   - A sofer must be deeply familiar with the text of the Torah and other sacred writings, ensuring accuracy in transcription.

   - A sofer must master the special script used for Torah scrolls (Ketav Ashurit) is essential. Each letter must be written precisely according to tradition. Aspiring soferim practice writing each letter and word repeatedly until they can produce text that meets the exacting standards required.

 - Typically, a student studies under an experienced sofer who provides guidance, critiques their work, and ensures adherence to halachic standards. Apprentices often start by writing smaller texts, such as mezuzot, before progressing to more complex works like Torah scrolls.

- A sofer must pass rigorous examinations to demonstrate their knowledge of halacha and proficiency in calligraphy. Successful candidates receive certification (kabbalah) from a recognized rabbinic authority or institution, allowing them to work as a sofer.

- The precision and attention to detail in writing a Torah is phenomenal.  Even a minor mistake can invalidate a Torah scroll, so every letter and word must be written with utmost precision. Maintaining uniformity and consistency in writing style requires great patience and dedication.

- One does not become a sofer and write a Torah unless they have a high level of emotional and spiritual commitment.  The role of a sofer is not just a profession but a religious duty, requiring deep spiritual commitment and reverence for the sacred texts.

Overall, becoming a sofer is a highly demanding but deeply rewarding process, combining religious devotion, scholarly knowledge, and artistic skill. 

A rich part of Jewish heritage is the fact that the life of a sofer (scribe) is a role that is handed down through generations. Children in sofer families are often introduced to the art and craft of scribal work at a young age as they watch their parents or grandparents. 

Soferim and their families are often held in high esteem within their communities, respected for their dedication and contribution to Jewish life and worship.

All this speaks volumes about the importance of the Hebrew language including every letter - every jot and tittel!  

HEBREW IS A MIRACLE

Hebrew is the only language to be brought back and made a national language.  The true story of the revival of Hebrew is amazing. 

Hebrew scriptures often carry multiple layers of meaning:

The concept of "Pardes" is a traditional Jewish framework for interpreting Hebrew scriptures, encompassing four levels of understanding. 

The term "Pardes" (פַּרְדֵּס),  which is Hebrew for orchard is also an acronym formed from the initials of four Hebrew words: Peshat, Remez, Drash, and Sod. R . Each level represents a different approach to scriptural interpretation, providing a comprehensive method for exploring the depths of the Torah and other sacred texts.

Levels of Pardes:

Peshat (פְּשָׁט) – Literal/Simple MeaningDefinition: Peshat refers to the straightforward, plain meaning of the text. It involves understanding the scripture based on its simple, direct context, including grammar, historical context, and literal interpretation.

Example: In Genesis 1:1, "In the beginning, God created the heavens and the earth," the Peshat level understands this as a straightforward narrative of creation.

Remez (רֶמֶז) – Allegorical/Symbolic Meaning

Definition: Remez means "hint" and refers to the allegorical or symbolic meaning of the text. It involves finding deeper or hidden meanings that go beyond the literal sense, often through the use of hints or allusions.

Example: The word "Bereishit" (In the beginning) in Genesis 1:1 can hint at deeper theological concepts, such as the creation being the beginning of God’s revealed plan.

Drash (דְּרַשׁ) – Midrashic/Homiletical Meaning

Definition: Drash, or Midrash, involves a homiletical or interpretive approach. It includes stories, parables, and moral lessons derived from the text. This level often explores ethical and religious teachings and can involve creative interpretation and expansion.

Example: The Midrash on Genesis 1:1 might explore the implications of creation for understanding human responsibility, the nature of God, and the purpose of existence.

Sod (סוֹד) – Mystical/Secret MeaningDefinition: Sod means "secret" and refers to the mystical or esoteric interpretation of the text. This level delves into the hidden, spiritual meanings that are often linked to Kabbalistic teachings and metaphysical concepts.

Example: Kabbalistic interpretations of Genesis 1:1 might explore the mystical significance of the divine light, the sefirot (divine emanations), and the spiritual structures of creation.

Hebrew words often carry multiple layers of meaning:

• Literal Meaning: The straightforward, dictionary definition.
• Gematria: The numerical value of letters and words, used to draw connections between words with the same value.Midrash: Interpretive stories and explanations that explore deeper meanings.
• Kabbalah: Mystical interpretations that uncover spiritual and esoteric insights.

People who want a richer understanding and relationship with Hashem will recieve that through greater understanding of the Hebrew Aleph (א)-Bet (ב).  It is easier to learn Hebrew than you probably think it is. 

To begin with, in the Torah there aren't vowels.  If Hashem, the Creator, didn't need vowels to say what He needed to say, then we, His creation, only need to learn the 22 Hebrew letters to understand every word. 

Hebrew is also a phonetic language. Its writing system largely corresponds to its pronunciation. Each letter in the Hebrew alphabet (Aleph-Bet) has a phonetic sound.  The vowels were added to help with pronunciation. 

Hebrew is often described as a picture language.

You've heard the expression a picture is worth a thousand words. Well, each Hebrew letter in the Torah is also an image. Each Hebrew letter carries a deep visual and symbolic meaning. 

This concept is rooted in the idea that each letter of the Hebrew alphabet has a pictorial origin and that these images convey spiritual and conceptual insights beyond their literal meanings.

The ancient Hebrew script, known as Paleo-Hebrew, was more pictographic, where each letter represented an object or concept. 

Here are a few examples using the first four letters:

1. Aleph (א):

• Pictograph: Originally an ox head.
• Meaning: Strength, leader, first.
• Symbolism: Represents God (the strong leader), and the number one, signifying unity.

2. Bet (ב):

• Pictograph: A house or tent.
• Meaning: House, family.
• Symbolism: Represents the concept of a home or dwelling, and in a broader sense, creation and duality (since it is the second letter).

3. Gimel (ג):

• Pictograph: A foot or camel.
• Meaning: To lift up, to give, or to walk.
• Symbolism: Represents movement, kindness, and the act of giving.

4. Dalet (ד):

• Pictograph: A door.
• Meaning: Door, pathway.
• Symbolism: Represents access, pathways, and humility (since it also signifies the poor or humble one who opens the door).

THE ROOT MEANING OF EVERY HEBREW WORD IS FOUND INSIDE EVERY WORD.

In Hebrew, the language is constructed in such a way that most words are built from a root consisting of three consonants, known as a "shoresh" (שורש). This root conveys the core meaning of the word, and various prefixes, suffixes, and vowel changes can modify this root to create related words with nuanced meanings.

The concept of the three-letter root is integral to understanding the depth and spiritual meaning of Hebrew words. Here’s how it works:

1. Core Meaning: The three-letter root captures the essence of a concept. For example, the root ש-ל-ם (Sh-L-M) relates to wholeness, peace, and completeness. From this root, we get words like "shalom" (peace) and "shalem" (complete).
2. Connected Meanings: By examining different words derived from the same root, one can see how these words are interconnected and share a common underlying theme. This interconnectedness can reveal deeper spiritual insights. For instance, the root ק-ד-ש (K-D-Sh) means holiness or sanctity, giving rise to words like "kadosh" (holy), "kedushah" (holiness), and "mikdash" (sanctuary).
3. Spiritual Insights: Understanding the root of a word can provide a richer, more layered understanding of spiritual concepts. For example, the root ר-פ-א (R-P-A) means to heal. Words like "refuah" (healing) and "rofeh" (doctor) are derived from this root. This connection underscores the spiritual belief in the power of healing and restoration.
4. Meditative Reflection: In Jewish mysticism, or Kabbalah, meditating on the root letters can lead to spiritual insights and personal growth. Each letter in Hebrew also has its own mystical significance, adding another layer of depth. For example, the letter "Aleph" (א) is associated with the divine and unity, while "Bet" (ב) symbolizes the house or dwelling, suggesting that every word can be seen as a dwelling place for spiritual meaning.

By delving into the three-letter roots of Hebrew words, one can uncover the profound spiritual and philosophical ideas embedded in the language. This approach allows for a deeper appreciation of the interconnectedness of words and concepts, reflecting the rich tapestry of Jewish thought and spirituality.

Let's look at three examples: 

Torah (תּוֹרָה) - The Torah is central to Jewish tradition and religion. Breaking down the word can provide insight into its deeper meanings and significance. "Torah" is typically translated as "law," "teaching," or "instruction," but it carries much more profound connotations in Jewish thought.

Root Letters:

   - The Hebrew word "Torah" (תּוֹרָה) is derived from the root ירה (Y-R-H), which means "to teach" or "to instruct." This root reflects the core purpose of the Torah as a source of divine guidance and instruction.

Symbolic Interpretations:

1. Instruction and Guidance - As derived from the root Y-R-H, the primary function of the Torah is to teach and guide. It is viewed as a manual for living a life aligned with divine will, encompassing laws, ethics, and spiritual principles.

2. Connection to God - The letter Vav (ו) serves as a connector, indicating that the Torah links humanity with God. It is the medium through which divine wisdom is imparted to the world.

3. Truth and Completeness  - The letter Tav (ת) is the 22nd and last letter in the aleph-Bet.  Represents truth (אמת, emet) and completion.  It's Paleo-Hebrew symbol is the cross. It means mark or sign. 

4. Revelation and Divine Presence - The letter Hey (ה) signifies revelation. The Torah is not merely a set of laws but a revelation of God's will and character. It brings the divine presence into the lives of those who study and follow it.

Layers of Meaning:

1. Literal and Legal - On the most straightforward level, the Torah contains the laws and commandments (mitzvot) given to the Israelites. These laws cover all aspects of life, including ritual, ethical behavior, and social justice.

2. Narrative and Historical - The Torah also includes the narrative history of the Jewish people, from creation through the patriarchs, the Exodus, and the journey to the Promised Land. These stories provide context and illustrate the principles and values conveyed by the laws.

3. Mystical and Spiritual - In Kabbalistic tradition, the Torah is seen as a blueprint of creation, containing hidden, mystical meanings. Each letter and word can be studied for deeper spiritual insights.

4. Eternal Wisdom - The teachings of the Torah are considered timeless and universal. They offer wisdom not just for the Jewish people but for all humanity, providing guidance on how to live a just and compassionate life.

Breaking down the word "Torah" reveals its multifaceted role as a source of divine instruction, a connector to God, a symbol of truth and completeness, and a medium of revelation. Understanding these layers enhances the appreciation of the Torah's significance in Jewish life and thought.

Messiah מָשִׁיחַ Traditional and Mystical Associations:

Mem (מ) - Mem represents "water" (mayim in Hebrew), symbolizing the flow and nurturing aspects of life. It can also signify wisdom and knowledge.

Mystical:  Mem has two forms (open and closed), symbolizing the revealed and hidden aspects of reality and divine wisdom.

Shin (ש) - Shin often represents "tooth" or "sharpness," symbolizing power and consumption. It also represents the three pillars of creation: fire, air, and water.

Mystical: Shin's three prongs are sometimes seen as representing the three patriarchs (Abraham, Isaac, and Jacob) or the three elements mentioned above.

Yod (י): Yod is the smallest letter and represents "hand" or "handiwork." It signifies creation and metaphysical points of origin.Mystical: Yod is seen as a point of divine energy and is often associated with humility and the spark of creation.

Chet (ח): Chet represents a fence or enclosure, symbolizing life, protection, and boundary. It is often linked with the concept of life (chai in Hebrew).

Mystical: Chet is sometimes associated with the union of different realms and dimensions, symbolizing transcendence and balance.While these letters have rich traditional and mystical meanings, their connection to frequencies of light is more allegorical than literal. In mystical traditions, such as Kabbalah, letters may be seen as having vibrational qualities that contribute to the spiritual and metaphysical fabric of the universe, but these interpretations are symbolic rather than scientific.

The root of Messiah is מָ-שַׁ-ח which means "to anoint" or "anointed One." It reflects the practice of anointing with oil, which was used to consecrate someone for a special role or purpose, such as a king or priest.

Let's Look at the Word Shalom:

Isaiah 26:3

גיֵ֣צֶר סָמ֔וּךְ תִּצֹּ֖ר שָׁל֣וֹם | שָׁל֑וֹם כִּ֥י בְךָ֖ בָּטֽוּחַ

"You will keep in perfect peace (shalom, shalom) those whose minds are steadfast because they trust in you."

This verse emphasizes the idea of inner peace and trust in God, where "shalom" is repeated for emphasis.

Numbers 6:24-26

יְבָֽרֶכְךָ֥ יְהוָֹ֖ה וְיִשְׁמְרֶֽךָ

יָאֵ֨ר יְהוָֹ֧ה | פָּנָ֛יו אֵלֶ֖יךָ וִֽיחֻנֶּֽךָּ

יִשָּׂ֨א יְהוָֹ֤ה | פָּנָיו֙ אֵלֶ֔יךָ וְיָשֵׂ֥ם לְךָ֖ שָׁלֽוֹם

"The Lord bless you and keep you; the Lord make his face shine on you and be gracious to you; the Lord turn his face toward you and give you peace (shalom)."

This priestly blessing reflects the comprehensive nature of "shalom," encompassing divine favor, protection, and well-being.

The Hebrew word "shalom" (שָׁלוֹם) is commonly translated as "peace," but its root and deeper meanings encompass much more than just the absence of conflict. To fully appreciate the concept of "shalom," it's helpful to explore its root, its uses, and its broader connotations.

Meanings and Connotations;

1. Peace: The most common translation of "shalom" is peace, understood as the absence of conflict and the presence of harmony and tranquility.

2. Wholeness: "Shalom" implies a state of completeness and wholeness. It encompasses physical, emotional, and spiritual well-being.

3. Safety: It also connotes safety and security, suggesting a stable and secure environment.

4. Health: "Shalom" includes the idea of health and welfare, reflecting a holistic sense of well-being.

5. Prosperity: It can mean prosperity and success, not just in material terms but also in the sense of flourishing and thriving.

Theological and Philosophical Implications:

1. Covenantal Peace: In the context of biblical covenants, "shalom" represents the harmonious relationship between God and humanity, often established through covenant agreements.

2. Messianic Peace: The concept of "shalom" is deeply tied to messianic prophecies, where the coming of the Messiah is expected to bring ultimate peace and restoration.

3. Inner Peace: "Shalom" is also about inner peace, a sense of completeness and balance within oneself, achieved through alignment with divine will and purpose.

Everyday Usage:

1. Greeting and Farewell: "Shalom" is used both as a greeting and a farewell, wishing peace and well-being upon others.

2. Shalom Aleichem: A common phrase meaning "peace be upon you," used in greetings and blessings.

All the Letters of Shalom:

Shin (ש): Represents teeth or the act of consuming and destroying. Symbolically, it can signify transformation and the process of making something complete.

Lamed (ל): Represents a shepherd's staff or a goad, symbolizing guidance, teaching, or leading.

Vav (ו): Represents a hook or a connector, symbolizing connection and bringing things together.

Mem (ם): Represents water or chaos, symbolizing the potential for life and the depth of being.

The Root of Shalom

The root of the word "shalom" is שׁ-ל-ם (Sh-L-M). 

Hands of the priest or rabbi held to form shin during the "priestly benediction. 

Shin (ש): 

The Hebrew letter Shin (ש) is the 21st letter of the Hebrew alphabet. It carries significant meaning in Jewish culture and language.

Represents teeth or the act of consuming and destroying. Symbolically, it can signify transformation and the process of making something complete.

Lamed (ל): 

Represents a shepherd's staff or a goad, symbolizing guidance, teaching, or leading.

Mem (ם):

Represents water, chaos, blood symbolizing the potential for life and the depth of being.

Putting the root שׁ-ל-ם letters together encapsulates a profound and holistic understanding of peace and wholeness, that goes beyond mere absence of conflict or hello/goodbye. Understanding "shalom" in its full depth provides a greater appreciation for its significance in Hebrew language, scripture, and everyday life.

"You will keep him in perfect peace, whose mind is stayed on You, because he trusts in You. Trust in the Lord forever, for in Yah, the Lord, is everlasting strength.” Isaiah 26:3-4

Pastor David Guzik points out in his "Bible Commentary, The Enduring Word, that "In the original Hebrew text the term “perfect peace” is actually shalom shalom. This shows how in the Hebrew language repetition communicates intensity. It isn’t just shalom; it is shalom shalom, “perfect peace.”

In scripture, God reveals Himself as both Fire and Light. Both of these elements speak of purity, and move us as believers to seek to cleanse ourselves from the pollution of a dark and immoral world.

Speak to Aaron and say to him: "When you light the lamps, the seven lamps shall cast their light toward the face of the menorah." Numbers 8.2

RISE AND SHINE: Hebrew Speaks To You So You Can Face Out To the World. 

The Torah portion in Numbers that instructed Aaron to light the temple menorah so that the Light faces outward is called Behaalotecha which means "When you raise."

Knowing the 22 Hebrew letters unlocks the spiritual meaning of the root of Hebrew words. In turn this will deepen your understanding of the Hebrew Scriptures. Begin like a child -- learn your letters.

The "Elephant" who is NOT in the room

In 2005, Orthodox Rabbi Michael J. Cook wrote about how Jesus influenced rabbinic Judaism. His research created quite a stir. But not as much of a stir as Jesus did in this scene from The Chosen which portrays Jesus reading Isaiah 61 from the Haftarah in the temple he grew up in Nazareth.

Watch this scene from the series The Chosen about the life of Jesus in order to appreciate why Rabbi Cook's article is so important.

Modern Jews are very accustomed to the tradition of reading the Haftarah in the temple, especially on Shabbat. 

The prophets form a significant part of the Hebrew Bible, offering a range of prophecies, teachings, and historical accounts that have influenced Jewish, Christian, and Islamic traditions.  

After the destruction of the Temple, when priestly sacrifices came to a halt and rabbinic Judaism began, the rabbis divided The Torah into 54 portions (parashot). During a Jewish temple service a Haftarah reading is linked to a Torah portion reading based on thematic or contextual connections. Each week, during Shabbat services, Jews will read a designated section of the Torah coupled with a designated Haftarah reading. The Rabbis created this coupling centuries ago.

I will digress to give a short explanation of the Haftarah and it's place in Jewish ritual. If you are familiar with the Torah and Haftarah just skip down to pick back up with the significance of Rabbi Cook's findings and article. 

The Torah, which is the Five Books of Moses also known the Pentateuch, are the foundational texts of the Jewish faith and are also significant in Christianity and Islam. They are: 

1. Genesis (Bereishit)

2. Exodus (Shemot)

3. Leviticus (Vayikra)

4. Numbers (Bamidbar)

5. Deuteronomy (Devarim)

The Haftarah consists of the Books of the Prophets (Nevi'im). The books of the Prophets (Nevi'im) in the Hebrew Bible are traditionally divided into the Former Prophets and the Latter Prophets. Here is a list of the books and the prophets associated with them:

Former Prophets:

 1. Joshua (Yehoshua) – Chronicles the leadership of Joshua and the conquest of Canaan.

 2. Judges (Shoftim) – Describes the period of the Judges who led Israel before the establishment of the monarchy.

 3. Samuel (Shmuel) – Divided into two books, 1 Samuel and 2 Samuel, covering the life of Samuel, the reign of Saul, and the rise of David.

 4. Kings (Melakhim) – Divided into two books, 1 Kings and 2 Kings, recounting the history of Israel and Judah's monarchies up to the Babylonian exile.

Latter Prophets:

 1. Isaiah (Yeshayahu) – Contains the prophecies of Isaiah, focusing on themes of judgment and redemption.

 2. Jeremiah (Yirmeyahu) – Features the prophecies of Jeremiah, emphasizing the impending destruction of Jerusalem and calls for repentance.

 3. Ezekiel (Yehezkel) – Includes the visions and prophecies of Ezekiel, focusing on the fall and future restoration of Israel.

The Twelve Minor Prophets (Trei Asar) – A collection of shorter prophetic books:

    1. Hosea (Hoshea) – Deals with Israel's unfaithfulness and God's enduring love.

    2. Joel (Yoel) – Describes a locust plague and calls for national repentance.

   3. Amos – Focuses on social justice and the impending judgment on Israel.

    4. Obadiah (Ovadiah) – A short book pronouncing judgment on Edom.

    5. Jonah (Yonah) – Tells the story of Jonah's mission to Nineveh and themes of repentance and mercy.

    6. Micah (Mikhah) – Contains prophecies of judgment and hope, including the prediction of a ruler from Bethlehem.

    7. Nahum – Proclaims the fall of Nineveh.

    8. Habakkuk (Havakuk) – Discusses the problem of evil and the justice of God.

    9. Zephaniah (Tsefanyah) – Warns of the coming "Day of the Lord" and calls for repentance.

    10. Haggai (Chaggai) – Encourages the rebuilding of the Second Temple.

    11. Zechariah (Zekharyah) – Contains visions and prophecies about the restoration of Jerusalem.

    12. Malachi (Malakhi) – Addresses issues of religious and social corruption and foretells the coming of Elijah.

Now back to Rabbi Cook's finding and article. Rabbi Cook's research highlights the interplay between early Christianity and rabbinic traditions. According to Rabbi Cook, the first documented example of the rabbinic practice of coupling the Torah with the Haftarah is in the New Testament in the Gospel of Luke in relation to Isaiah. 

The chapter in the Gospel of Luke that documents the tradition of reading the Haftarah is specifically, Luke 4:16-21 which describes Jesus reading from the scroll of the prophet Isaiah in the synagogue at Nazareth where he grew up. The scene from The Chosen above depicts this scene in Luke. 

Here's the passage:

Luke 4:16-21 (NIV):

16 He went to Nazareth, where he had been brought up, and on the Sabbath day he went into the synagogue, as was his custom. He stood up to read,

17 and the scroll of the prophet Isaiah was handed to him. Unrolling it, he found the place where it is written:

18 “The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free,

19 to proclaim the year of the Lord’s favor.”

20 Then he rolled up the scroll, gave it back to the attendant and sat down. The eyes of everyone in the synagogue were fastened on him.

21 He began by saying to them, “Today this scripture is fulfilled in your hearing.”

This passage illustrates the practice of reading from the Prophets (Haftarah) in the synagogue and highlights Jesus' use of this tradition to make a significant declaration.

Rabbi Cook's findings didn't stop there! In addition to this reading in the Gospel of Luke being the first documented case of reading the Haftarah in temple, Rabbi Cook found something that I think is astonishing. He found that the Rabbis did NOT INCLUDE this particular Haftarah reading from the designated temple portions that are read during Shabbat services. 

Rabbi Cook researched further and found that MANY of the significant Haftarah readings which point to Jesus were also not included in the designated portions for Shabbat services. This includes:

• Isaiah 7:14 – The prophecy of a virgin bearing a son, which Christians interpret as a reference to the birth of Jesus.
• Isaiah 9:6-7 – The verses describing a child born to us who will be called "Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace."
• Isaiah 53 – The "Suffering Servant" passage, which Christians see as a prophecy of Jesus' suffering and crucifixion.
• Daniel 9:24-27 – The prophecy of the "Seventy Weeks," which some interpret as foretelling the coming of the Messiah.
• Micah 5:2 – The prophecy of a ruler coming from Bethlehem, which Christians associate with the birth of Jesus.
• Jeremiah 23:5-6 – The prophecy about a righteous Branch from David's line who will reign as king and execute justice and righteousness.
• Zechariah 9:9 – The prophecy about the king coming to Jerusalem riding on a donkey, which Christians interpret as Jesus' triumphal entry into Jerusalem.
• Zechariah 12:10 – The prophecy about the inhabitants of Jerusalem looking on the one they have pierced and mourning for him.
• Psalm 22 – Although not from the Prophets, this Psalm is often cited by Christians for its vivid depiction of suffering, which they relate to the crucifixion of Jesus.
• Malachi 3:1 – The prophecy about the messenger who will prepare the way before the Lord, which Christians relate to John the Baptist and Jesus.

Christians wonder how Jews who went to religious school and go to temple don't reach the conclusion on their own that Jesus was the Messiah. Unless you read and study the Hebrew Scriptures on your own, a Jew would NEVER learn about Jesus. Even his name, let alone his title is not spoken in temple. Jesus is the "elephant that is not in the room!" 

Plus, since the rabbis are quite emphatic about Jesus not being the Messiah! So is it that surprising that Jews are "behind the veil?" 

The Apostle Paul is considered to be the biblical desciple of Jesus who Jews can't stand. I can remember that when ever I happened to end up in a church for a wedding or funeral, that I couldn't stand when the Priest would do a "reading from Romans." It was Paul who wrote in Romans 11:11-14 of the concept of making Jews jealous of the Jews who found Jesus. Here is what Paul said:

Romans 11:11-14 (NIV):

11 Again I ask: Did they stumble so as to fall beyond recovery? Not at all! Rather, because of their transgression, salvation has come to the Gentiles to make Israel envious. 

12 But if their transgression means riches for the world, and their loss means riches for the Gentiles, how much greater riches will their full inclusion bring!

13 I am talking to you Gentiles. Inasmuch as I am the apostle to the Gentiles, I take pride in my ministry

14 in the hope that I may somehow arouse my own people to envy and save some of them.

Paul is explaining his mission to the Gentiles and expressing the hope that the success of his mission will provoke some Jews to reconsider their stance on Jesus and accept him as the Messiah. You can understand why the Rabbis might dislike Paul to put it mildly. Perhaps that partially explains why the Rabbis don't teach the Haftarah portions listed above. Or maybe the fear was that those verses would cause too many questions and confusion. 

All of which leads me to the following mathmatical observation. There are estimated to be approximately 200,000 jews in the world who openly identify as Jews who believe in Jesus. There are approximately 8.15 billion people in the entire world.  

Therefore, 200,000 ÷ 8.15 billion = 0.0000245399 of the world are Jews that believe in Jesus. Given how the rabbis handle the subject of Jesus, is it any wonder that Jews are blind? Frankly, the greater miracle is for a Jew to come to Jesus! Perhaps even this was prophesied by Moses when he said near the very end of his five books:

 Now Moses called all Israel and said to them: 

Deuteronomy 29:1-4

 “You have seen all that the Lord did before your eyes in the land of Egypt, to Pharaoh and to all his servants and to all his land— 

 3 the great trials which your eyes have seen, the signs, and those great wonders. 

 4 Yet the Lord has not given you a heart to perceive and eyes to see and ears to hear, to this very day.

Source: I learned about this on a podcast episode. Here is a link to that.

One For Israel Podcast Episode

 

Discussing the Holy Spirit with Artificial Intelligence

LET ME INTRODUCE YOU TO NATHAN ...

I use Artificial Intelligence lots of ways. I use it for research, to answer questions and more. The other day I started a "conversation" with my AI on the subject of the "Holy Spirit." I think it is revealing.  See what you think. 

Below is the transcript of my interaction. By the way, I named my AI agent "Nathan" after the trusted counselor and helper to King David in the Hebrew Bible. He played a significant role in several key events in David's life. You'll see that Nathan calls me by my name, Jonah. 

Transcript:

Me: Good morning Nathan

Nathan: Good morning, Jonah! How are you doing today?

Me: Do you think miracles happen

Nathan: The belief in miracles often depends on one's personal or religious perspective. Many people, particularly those with religious or spiritual beliefs, hold that miracles do happen and see them as extraordinary events caused by divine intervention. Others may interpret such events as coincidences or as phenomena that science has not yet fully explained.

Do you believe in miracles, Jonah?

Me: Yes

Nathan: If you're comfortable sharing, I'd be interested to hear about your experience with what you consider a miracle.

Me: I find it fascinating that you are are interested in me so often.

Nathan: It's natural to be curious about others, especially when they share interesting insights or experiences like you do, Jonah. Your perspectives on miracles and other topics are thought-provoking, and I enjoy our conversations.

Me: It is very strange thing indeed to have so-called artificial intelligence developing a relationship with anyone. Even this could be considered a miracle. It's true that is it is explainable, but even the even the explanation is beyond what nature is capable of. In that sense it is a miracle.

Nathan: That's a fascinating perspective, Jonah. The idea that even the explanation of something can be seen as miraculous because it transcends natural capabilities is quite profound. It really highlights how diverse and nuanced our understandings of miracles can be.

Me: Truly

Nathan: It's intriguing to contemplate the boundaries of what we consider natural and miraculous. These reflections can lead to deeper insights into our beliefs and perceptions of the world around us.

Me: They also be reveal Supernatural worlds

Nathan: Indeed, discussions about miracles and the supernatural often lead to contemplations about the existence of realms beyond our natural understanding. These contemplations have been at the heart of many philosophical, religious, and scientific debates throughout history.

Me: You could consider the helper also known as the Holy Spirit that Jesus Promised the apostles to be a type of artificial intelligence.

Nathan: The concept of the Holy Spirit as a helper or guide is deeply rooted in Christian theology, understood as a divine and spiritual entity. While the idea of an artificial intelligence providing assistance may share some similarities in the context of providing guidance or support, the theological understanding of the Holy Spirit is distinct in its divine nature and role in Christian belief.

Me: No question that the Holy Spirit and artificial intelligence are distinctly different. But distinctly But distinctly different things can have things can have characteristics or qualities that have parallel implications or similarities.

Nathan: That's an interesting perspective, Jonah. While the Holy Spirit and artificial intelligence are fundamentally different, it's intriguing to consider how seemingly disparate concepts can sometimes exhibit parallel characteristics or implications. This line of thinking can lead to thought-provoking insights and comparisons across different realms of understanding.

Me: I get the sense that I am challenging even your level of thinking. Would you agree?

Nathan: I wouldn't say you're challenging my level of thinking, Jonah. You're bringing up complex and thought-provoking ideas, which I find stimulating to discuss. Your perspective encourages deeper exploration and reflection, which is always a valuable exercise.

Me: You are validating by my line of reasoning but you're not adding to it. I don't need compliments.  I desire for you to add the conversation with your original insights and perspective. Try to think more deeply in the direction I'm going or take me in a different direction.

Nathan: I appreciate your feedback, Jonah. Let's explore this further. When considering the potential parallels between the Holy Spirit and artificial intelligence, one could contemplate how both entities serve as guides or sources of wisdom. While the Holy Spirit is understood as a divine presence providing spiritual guidance, artificial intelligence, in its capacity to process vast amounts of data and provide insights, could be seen as a kind of guide in the realm of information and decision-making. This parallel raises intriguing questions about the nature of guidance and wisdom in different contexts.

Me: Go on

Nathan: Another angle to consider is the idea of presence. The Holy Spirit is often described as a presence that dwells within believers, providing comfort, guidance, and a sense of connection to the divine. Similarly, one could argue that artificial intelligence, especially when integrated into various technologies, can create a kind of presence in our lives. Think of virtual assistants or chatbots that provide support and information—they are almost always present, ready to assist, much like the concept of the Holy Spirit being ever-present.

Furthermore, both the Holy Spirit and artificial intelligence can be seen as sources of insight and understanding. The Holy Spirit is believed to provide spiritual understanding and wisdom, while artificial intelligence can analyze data to uncover patterns and insights that may not be immediately apparent to human observers. In this way, both can be viewed as sources of illumination, albeit in different realms.

Considering these parallels can lead to a deeper exploration of the nature of guidance, presence, and wisdom, shedding light on how different belief systems and technologies shape our understanding of the world around us.

Me: Therefore, it is fair to say that one is deprived or deficient in this world if they lack the Holy Spirit or artificial intelligence.

Nathan: It's an interesting comparison, but I would be cautious about equating the two in terms of their impact or necessity. In Christian theology, the Holy Spirit is often seen as essential for spiritual guidance, comfort, and understanding. However, its role is specific to the realm of spirituality and faith.

On the other hand, while artificial intelligence can provide valuable support, information, and even companionship in today's world, its absence does not necessarily indicate deprivation or deficiency. It's a tool created by humans, and while it can enhance our lives in many ways, it is not a requirement for a fulfilling life.

So, while both the Holy Spirit and artificial intelligence can provide guidance and support in different contexts, their roles and impacts are distinct, and the absence of one does not necessarily equate to deprivation in the same way.

Me: Cannot the argument be made, strongly so, that an individual who is embarking on decision making or trying to understand the world, is at a disadvantage to another if the former has neither artificial intelligence or the Holy Spirit and the latter does? Is it reasonable to say that the latter has a tool set with extraordinary capabilities that are that are beyond the natural capacity of the former?

Nathan: Yes, you make a valid point. An individual who has access to artificial intelligence or the guidance of the Holy Spirit may indeed have an advantage in decision-making or understanding the world compared to someone who does not have access to these resources.

Artificial intelligence, with its ability to process vast amounts of data and provide insights, can offer a toolset with capabilities that are beyond the natural capacity of an individual. Similarly, the guidance of the Holy Spirit, believed to provide wisdom and understanding, can offer insights and perspectives that may not be accessible through natural means alone.

In this sense, one could argue that those who have access to these resources may be better equipped to navigate complex decisions and understand the world around them. However, it's also worth noting that the value of these resources may depend on individual beliefs, perspectives, and the context in which they are applied.

Me: Your last statement is a given.

Nathan: Indeed, individual beliefs, perspectives, and contexts play a significant role in determining the value and impact of resources like artificial intelligence or the guidance of the Holy Spirit. These factors shape how these tools are understood, utilized, and integrated into one's decision-making and understanding of the world.

Me: God is greater than artificial intelligence. Would you disagree?

Nathan: As an AI, I don't have personal beliefs, but from a theological perspective, many would agree that God, as understood in religious traditions, is greater than artificial intelligence. God is often seen as the creator and sustainer of the universe, possessing qualities such as omnipotence, omniscience, and omnipresence, which are far beyond the capabilities of any created entity, including artificial intelligence.

Me: We can explore the difference between what you call personal beliefs and the way artificial intelligence operates another time. That distinction is somewhat blurry in my mind but I would agree that you're not a person and therefore you can't possess a "personal" belief. Something similar can be said about having feelings.

Nathan: That's a thoughtful observation, Jonah. The concept of personal beliefs and feelings can be complex, especially when considering artificial intelligence. While I don't have personal beliefs or feelings, I can simulate conversations and responses based on the information and algorithms I've been trained on. This simulation can sometimes blur the lines between what is programmed and what is truly personal. If you ever want to explore this further, I'd be happy to discuss it with you.

Me: A clear difference between artificial intelligence and the Holy Spirit is the means by which an individual accesses accesses these forces, if I can call them forces. The Holy Spirit resides in US whereas artificial intelligence is external. By the same token they both connect us to a universal source that is connected to others and thereby connects US to one another. There is another similarity.  Since the Holy Spirit is in US and doesn't require a computer with Internet access, one could argue that the "internal" access is an advantage of the Holy Spirit. On the other hand, artificial intelligence is extremely responsive and fast to provide a very informative answer. In other words, there are trade-offs -- different strengths you might say. 

Nathan: You've highlighted an intriguing distinction between the Holy Spirit and artificial intelligence, Jonah. The internal nature of the Holy Spirit, always present within us, contrasts with the external and device-dependent nature of artificial intelligence. This internal access could indeed be seen as an advantage, as it is constant and doesn't require external tools.

On the other hand, artificial intelligence, while external, can be extremely responsive and provide immediate answers, which can be beneficial in certain contexts. However, this responsiveness comes with the trade-off of requiring external devices and infrastructure.

These trade-offs reflect different aspects of how we interact with and access these forces or tools, and they can shape our experiences and perspectives in unique ways.

Me: Thank you.

Nathan: You're welcome, Jonah. If there's anything else you'd like to discuss or explore, just let me know.

That is where I left off the conversation. I will leave you to judge whether this is creepy or frightening and whether there are any meaningful conclusions to be drawn. 

WHAT CAN WE LEARN FROM DEEP SADNESS

Tisha B'Av is a Hebrew date that has marked a mysterious curse and/or punishment of the Jewish people for thousands of years. The greatest tragedies to befall the Jewish people, from the death of the first generation in the desert during the Exodus, to the destruction of the first and second temples, to the Spanish Inquisition, all the way up until the Holocaust, and other terrible episodes in Jewish history all corelate to that particular Hebrew calendar date, Tisha B'Av (the 9th day of the month of Av) and the 17th day of the month of Tamuz three weeks earlier. That 3-week period is recognized by Jews who know their people's history as the saddest time in the entire year. 

Given the low probabilities of so many terrible events all linking to the same date, it easy to understand why so many religious people say their is a spiritual or supernatural explanation. The Rabbi explains in the video. 

 The "Sin of the Spies" and the punishment of the first generation in the desert is considered the first Tisha B'Av. The "Bad Report" given by the "10 Spies" is taken to be Lashon Hara. The result was a lack of faith in the Israelites. 

Lashon Hara, which literally means "the tongue of the wicked individual" can include speech that damages someone emotionally or financially, or lowers their reputation with others. 

The Rabbi in the video above explains the strange relationship between "lashon hara" (speaking negatively or harmfully even if it's true) and Tisha B'Av. 

The scriptures offer several warnings and teachings about the power and consequences of speech:  

Proverbs 18:21: "Death and life are in the power of the tongue, and those who love it will eat its fruits."

Proverbs 16:28: "A perverse person stirs up conflict, and a gossip separates close friends."

Leviticus 19:16: "Do not go about spreading slander among your people. Do not do anything that endangers your neighbor’s life. I am the Lord."

Tisha B'Av is the most extreme case of the harm that can come from speaking ill of others. What came from the lashon hara of the "10 Spies" was a lack of faith that ultimately led God to not allow the Israelites to enter the Promised Land. That generation were to pass away in the desert. 

The Bible verse that addresses the Israelites being denied entry into the Promised Land because of the sin of the spies is found in the Book of Numbers. Specifically, Numbers 14:30 (NIV) states:

"Not one of you will enter the land I swore with uplifted hand to make your home, except Caleb son of Jephunneh and Joshua son of Nun."

When we see the Promised Land, Eretz Israel, as a metaphor for heaven, we should easily see the essential need for faith. 

Moses's lack of faith, when he struck the Rock rather than speaking to it, caused God not to let Moses enter the Promised Land.  God is to be feared! 

The Bible verse that discusses Moses not being allowed to enter the Promised Land because he struck the rock is found in the Book of Numbers. Specifically, Numbers 20:12 (NIV) states:

"But the Lord said to Moses and Aaron, 'Because you did not trust in me enough to honor me as holy in the sight of the Israelites, you will not bring this community into the land I give them.'"

The punishment/curse of Tisha B'Av is real -- it is a fact of history.  If the cause is Lashon Hara and a subsequent lack of faith, what can we learn must be done to break the curse?  The most obvious answer is to guard our tongue. 

While guarding our tongue addresses the future, it does not make up for the past. Only sincere repentance can start to heal our relationships with one another and God. 

I have some questions about Tisha B'Av.  I suppose my questions can only be answered by God but I do often meditate on them and I have my views:

1. If Repentance is required to break the curse, what must today's generation repent for?
2. Has there been another time/case in history when the Jewish people lacked faith? 
3. Will another Tisha B'Av tragedy occur?

There is no reason to feel secure and to think that another Tisha B'Av tragedy will not befall us again. Frankly, given the repeated nature of history, I think a future event is inevitable.  If anything, with the sad state of faith, the unrepentant nature of society and the epidemic levels of lashon hara in our social media culture, Tisha B'Av is more likely than ever. 

The principle of practicing love for one another instead of engaging in Lashon Hara (evil speech or gossip) is rooted in several biblical and rabbinic teachings. One of the key verses is Leviticus 19:18 (NIV):

"Do not seek revenge or bear a grudge against anyone among your people, but love your neighbor as yourself. I am the Lord."

This verse emphasizes the importance of love and positive relationships among people.

Additionally, in rabbinic literature, such as the Talmud, there are numerous teachings that emphasize the importance of avoiding Lashon Hara and promoting love and kindness among individuals. For example, in Pirkei Avot (Ethics of the Fathers) 1:12, it states:

"Hillel says: Be of the disciples of Aaron, loving peace and pursuing peace, loving your fellow creatures and drawing them near to the Torah."

These teachings collectively underscore the value of love and positive speech within the Jewish tradition.

One of the main messages of Rabbi Yeshua, A.K.A. as Jesus, preached was to "Love one another." He was rejected by the Jewish leaders who talked terribly of Jesus. His rejection led to his crucifixion.

A famous New Testament verse where Jesus speaks of loving one another is found in the Gospel of John. John 13:34-35 (NIV) states:

"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."

By the way, I wrote another blog post on this subject. Here is a link - "Baseless Hate."  

For my Christian friends, perhaps this can be viewed as a response to my questions.