SEEKING DIVINE UNDERSTANDING

Seeking = See+King

The Hebrew word for seek/demand/require is darash" (דָּרַשׁ). The word has a strong emphasis on careful and diligent search or inquiry.  

The first verse and the torah where we see this word is Genesis 9:5, where is appears three times! 

Genesis 9:5 -- But your blood, of your souls, I will demand [an account]; from the hand of every beast I will demand it, and from the hand of man, from the hand of each man, his brother, I will demand the soul of man. 

One of the last verses we find with the word darash is Deuteronomy 23:21 -- "When thou shalt vow a vow unto the LORD thy God, thou shalt not slack to pay it: for the LORD thy God will surely require it of thee..." — God will darash (require) the vow.

In 2 Samuel 1, the bible tells us that on King Saul's death his crown was presented to David. 

Isaiah 11.2 -- the Spirit of the Lord shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might,the Spirit of knowledge and the fear of the Lord.

How do you describe the Spirit of the Lord? What is it about the Spirit of the Lord that makes it so special?  

Reflections on the Simplicity of Jesus and the Depth of Kabbalah

Let me begin by clarifying. This is not an article about salvation. My focus here is not on who is “saved” or how to secure eternal life. Instead, I want to explore the question:

How do we access, experience, and grow in divine understanding?

As someone with a Jewish background, I’m fascinated by the ways different traditions—especially Kabbalah and Christianity—approach the flow of wisdom from the Infinite into our daily lives. For me, the heart of the matter is not just mystical knowledge or theological belief, but the lived experience of divine understanding: how we receive it, how we lose it, and how we restore it.

Desire, Blockage, and the Need for Return

Both Kabbalah and Christianity recognize that human desire (ta’avah, תאווה) is a double-edged sword. In Kabbalah, unchecked desire leads to the creation of kelipot (קליפות)—spiritual blockages that obscure the light of Ein Sof (אין סוף, the Infinite) as it flows through the sefirot, especially from Keter (כתר, Crown) to Binah (בינה, Understanding). Christianity, too, warns that desire, when misdirected, leads to sin and separation from God.

Repentance—teshuvah (תשובה)—is central in both traditions. 

In Kabbalah, teshuvah is a process of return, a way to clear the channels so that divine energy can flow freely again. In Christianity, repentance is met with the assurance of forgiveness through Jesus, which removes the barrier and restores relationship with God.

“If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.”
—1 John 1:9

Binah: Intuitive Understanding and the Flow of Wisdom

As I’ve studied and reflected, the concept of Binah (בִּינָה) in biblical Hebrew, is the closest word to what we might call “intuition.” It primarily means “understanding,” “insight,” or “discernment. ” Binah also carries the connotation of intuitive perception—especially the ability to discern or deduce one thing from another, sometimes described as reading “between the lines.”

The words and concept of Binah is rooted in the verb bein (בין), meaning “to discern” or “to distinguish.” Rabbinic tradition often links binah to a deeper, sometimes feminine, intuitive insight. Interestingly, the first beautiful allusion, including the root Hebrew letters בין is found in Genesis 2 -- וַיִּ֩בֶן֩ And He built

“And the Lord God built the side that He had taken from man into a woman, and He brought her to man.
—Genesis 2:22 (Chabad)

Here, the creation of woman is seen as an act of binah—a divine ability to bring forth new understanding from what already exists. 

Binah is a window into the Divine—a way of accessing Keter, the Crown on the Tree of Life. The Keter is the universal will and wisdom brought down in Light from the Ein Sof. 

In Christianity, I’ve noticed that the Holy Spirit (Ruach HaKodesh, רוח הקודש) seems to play a parallel but even broader role. Keter (Crown), Binah (Understanding) and Chokmah (Wisdom), form the Supernal Triangle—the highest triad of the ten sefirot--a Holy Trinity of Sorts.

The Holy Spirit: Universal Understanding

Christianity teaches that accepting Jesus brings not just forgiveness, but the indwelling of the Holy Spirit. The Holy Spirit is described as a universal, yet personal guide, bringing wisdom and understanding to all believers. While binah is about individual, intuitive insight, the Holy Spirit seems to represent a more universal, collective understanding—a direct channel from Keter to the community of believers. By the same token, even though the Holy Spirit is considered Universal, there is still an individual relationship, similar to Binah. 

“But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things and bring to your remembrance all that I have said to you.”
—John 14:26

The Light of the Devine

Binah is our personal ascent toward the Divine, an individual’s intuitive grasp of deeper truths, while the Holy Spirit is the Divine’s descent, offering universal understanding and guidance to all who are open to it. 

In both Kabbalah and Christianity, there is a profound focus on drawing down the light from the Source—bringing divine illumination into our world and our lives.

In Kabbalah, the entire mystical system is built around the flow of divine light (Or Ein Sof, אור אין סוף) from the Infinite (Ein Sof) through the sefirot, gradually descending through spiritual worlds until it reaches our reality. 

Christianity, too, is centered on the theme of light. Jesus is described as “the light of the world” (John 8:12), and the Holy Spirit is often symbolized as divine light or fire, illuminating the hearts and minds of believers. 

Simplicity and Depth: Two Approaches to Divine Understanding

A beautiful quality of Christianity—especially as taught by Jesus—is its simplicity. The requirements are clear and accessible: faith, repentance, and openness to the Holy Spirit. The teachings of Jesus are direct, practical, and focused on love, forgiveness, and relationship with God.

“For my yoke is easy, and my burden is light.”
—Matthew 11:30

Kabbalah, on the other hand, offers a more intricate, layered “science” of spiritual connection. For those who want to understand the mechanics of how divine understanding flows, how blockages form, and how the soul ascends, Kabbalah provides a rich framework. It’s not just about faith, but about engaging the mind, heart, and will in a lifelong process of refinement and return.

Daily Living: Where Understanding Meets Action

Both traditions agree: divine understanding isn’t just about mystical experiences or theological knowledge. It’s about choices—how we speak, act, and relate to others. Kabbalah teaches that every act of tikkun (repair) helps restore the flow of divine light, while Christianity calls believers to “walk by the Spirit,” making choices that reflect God’s love and wisdom.

In either belief system, we try to organize our life around principles—love, humility, justice, generosity—knowing that each decision either clears or clouds our connection to the Divine. The Holy Spirit, or what Kabbalah might call an awakened binah, becomes a daily guide, helping me overcome the yetzer hara (evil inclination), what Christians would call Satan, and live more fully in alignment with the Source of understanding.

“He has shown you, O man, what is good; and what does the LORD require of you but to do justly, to love mercy, and to walk humbly with your God?”
—Micah 6:8

Not Alone in Seeing the Connection

Sometimes I wonder if I’m alone in seeing such a strong relationship between these two traditions. But I know there are others—though perhaps a minority—who see the mystical language of the sefirot and the New Testament’s descriptions of the Holy Spirit as describing similar processes: God’s desire to reveal Himself, to communicate understanding, and to draw creation into unity with Himself. There are some Christian Kabbalists and some modern thinkers have explored these connections, even if it’s not a mainstream view.

A Personal Synthesis
So, as I think through these things, I see Jesus’s path as a beautiful simplification: a way for anyone to access divine understanding and connection without precondition. But I also find Kabbalah’s depth deeply satisfying, especially when I want to understand the “how” behind the experience. 

Conclusion 

I may be in the minority, but I believe Kabbalah and Christianity compliment each other. I find that Spiritual truth and synergy is revealed when I overlay the teachings of one with the other. 

Both traditions, in their own way, point toward the same mystery: that the Infinite desires to be known, and that our lives are meant to be a continual dance between personal insight and universal wisdom—a dance that brings us ever closer to the Divine.

These are my reflections as someone who stands at the intersection of two traditions, seeking not just knowledge, but living, breathing understanding of the Divine. I hope my journey encourages others to explore, question, and find their own synthesis of wisdom and faith.

FEAR

Deuteronomy 31:8 -- "The Lord himself goes before you and will be with you; he will never leave you nor forsake you. Do not be afraid; do not be discouraged."

Fear is a subject that has been relevant to intelligent life since the beginning of creation. 

This video showed up, you know how that happens, so I watched it. It intrigued me instantly and inspired thoughts that lead to this blog post.  Janie Winship tells amazing stories and offers a powerful teaching about fear. 

Most everyone has felt fear. Fear is a God given emotion/instinct.  You might say that it is a built-in survival mechanism which all animals have. Like all our emotions, fear can also work against us. 

Fear is not an accusation. Fear saves us from stupid. Sadly, it doesn't always work out that way!  Often times, fear leads to guilt and shame, which can destroy relationships and us. 

People have all sorts fears for many reasons. They can be boiled down to some basic common reasons, such as fear of loss, shame, and pain. 

People process fear and react to fear in different ways. Some people are crippled by fear. Others hide or run from their fears. Others face and overcome fear. Fear is a personal "thing," but the Bible offers ways we can all deal with fear. In this blog post I am going to think about fear. 

Before I dive into this, I'll say that I had a personal spiritual experience regarding fear in 2016 that I wrote about then. Here is a more recent but related blog post titled "How to Cast Off Fear."

Cause & Effect

James 4.1 -- What causes quarrels and what causes fights among you?  Is it not this, that your passions are at war within you?

Janie Winship, the man in the video says  people struggle with internal conflicts that are rooted in from fear. He says that fear is the result of being "upside-down," rather than having the great commandment to love God and love your neighbor" on top. He says that fear is built on a false sense of ourself which says "it is me, against them." 

The world view that separates us from God is the belief that their is not enough to go around and the other person is going to take what we have. This world view creates fear that others are going to steal our identity.  Our fear is based on the lie that we are not enough for God. It is a lie which creates shame and separates us from God. 

The bible speaks of two types of fear:

Fear of the Lord: This is a positive, reverent awe of God-respecting His power and glory. The Bible teaches that fearing God is the beginning of wisdom and leads to life, security, and peace (Psalm 27, Psalm 111:10; Proverbs 1:7; Proverbs 19:23; Luke 12).

Unhealthy Fear: This is a spirit of fearfulness or anxiety that God does not give. The Bible encourages believers to overcome this fear by trusting in God’s love and power (2 Timothy 1:7; 1 John 4:18).

God gives us assurances which when taken on faith can melt away fear. 

Psalm 27.1 -- The Lord is my light and my salvation; whom shall I fear? The Lord is the stronghold of my life; from whom shall I be frightened?

What if we could remove fear?  Is it possible to give up fear?  In other words, can we smash the assumptions we have about fear.

Isaiah 41:10 says explicitly -- “Fear not, for I am with you; be not dismayed, for I am your God. I will strengthen you, I will help you, I will uphold you with my righteous right hand.” 

Imagine the potential that might be derived from not fearing? What possibilities open up for us if our only fears are healthy?  What can happen if we step out boldly, knowing God goes before us?  This is what Jamie Winship's incredible stories are about.

Janie Winship and hundreds of thousands of others have amazing testimonies of what happens when they put their faith in God. It is never to late. 

In the bible, old and new, there are many promises. Removing fear and giving us a sense of peace is highly prevalent. Clearly, the bible's authors recognize the priority people place on those mental states. 

Even from a secular standpoint, fear is probably the most exploited emotion in presidential politics.  People want a "ruler" who will deliver peace. To do so, that ruler must be strong. It is no wonder that the 1st letter of the Hebrew aleph-bet is symbolically an Ox. "Peace through strength." Psalm 29:11 states, "The Lord gives strength to his people; the Lord blesses his people with peace." 

John 14:27, “Peace I leave with you; my peace I give to you. Not as the world gives do I give to you. Let not your hearts be troubled, neither let them be afraid.”

Here is another of Jamie's sermons on fear. 
What is the Kingdom?

Conclusion 

Draw your own conclusion friend.  

Deuteronomy 10:12 -- "And now, Israel, what does the Lord your God require of you? Only to fear the Lord your God, to walk in all his ways and love him, and to serve the Lord your God with all your heart and with all your soul." 

My Christian brothers & sisters will recognize 2 Philippians 4:6-7 -- “Do not be anxious about anything, but in everything by prayer and supplication with thanksgiving, let your requests be made known to God. And the peace of God which surpasses all understanding will guard your hearts and minds in Christ Jesus.”

Shalom, Shalom (Perfect Peace)!

Epilogue:

If the subject of "fear" interests you, perhaps you'll be also interested in "Rest." 

THE GIFT OF REST

When you think of rest do you think of it as a gift?  Do we recieve rest?  As I always do on my blog, I am writing to think about that. Please join in.

In order to "rest" we need to cease from "something" we are doing.  The more meaningful the "something" that we are doing, the more significant the "rest." If we take a short break in-between something we're working on, we might say we are taking a "little rest" Conversely, if we've worked a long hard day, we might say "I'm exhausted, I'm going to sleep." 

The implication is that "rest" is the reward for "something" done.  The "something" is an act of creating. "Rest" comes out of the act of creating, when we cease creating. The more meaningful the creation, the more rewarding the rest.  If what we have been creating is completed, then the burden of creating is finished. 

The ultimate examples of this are biblical parallels. Such is the connection between וַיְכַ֤ל (va-y’khal) in Genesis 2:2 and tetelestai (τετέλεσται) in John 19:30. They each share a theme of divine completion, though applied to distinct redemptive and creative acts. 

וַיְכַ֤ל אֱלֹהִים֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י מְלַאכְתּ֖וֹ אֲשֶׁ֣ר עָשָׂ֑ה וַיִּשְׁבֹּת֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י מִכָּל־מְלַאכְתּ֖וֹ אֲשֶׁ֥ר 

And God completed on the seventh day His work that He did, and He abstained on the seventh day from all His work that He did.

Breaking down וַיְכַ֤ל we have: וַיְ and כַ֤ל

• In Biblical Hebrew, "וַיְ" (vay-) is a prefix that indicates a past tense, often used to introduce narrative verbs in the Torah. It marks the beginning of a simple verb with the meaning "and he/she/it" and then something happened. It's a common way of transitioning between actions or events in the stories and narratives within the Torah. 
• "כַ֤ל" (khal) is the masculine form of the Hebrew word "kal", meaning "all" or "every". In Genesis 2.2, that "something," that "all" is CREATION on the 7th הַשְּׁבִיעִ֔י day.

Genesis 2.2 speaks of מְלַאכְתּ֖וֹ (melachto), "His work which He had done..." which is specifically referring to God’s creative work: the acts of creation described in Genesis 1.

By finishing His melachto, God models the pattern of work and rest for humanity, establishing the Sabbath as a day to cease from creative labor and enjoy the completed work. 

God established Shabbat:

וַיִּשְׁבֹּת֙ (vayishbot) means "and He rested" or "and He ceased."

It comes from the root שָׁבַת (shavat), which means "to cease," "to stop," or "to rest."

When God’s work is completed, when he is finished, he establishes Shabbat, Rest. Rest is a gift that comes out of creation. 

Parallels to Jesus

Jesus calls Himself “Lord of the Sabbath” who offers “rest for your souls.” He connects Himself to this original, divine rest. 

In John 19:30, Jesus declares tetelestai "It is finished" (Greek: tetelestai), signifying that His redemptive work on the cross is fully accomplished. He may now come down off the cross as the Jewish "High Sabbath" begins and Jesus enters his rest, and is prepared for burial by Joseph of Arimathea and Nicodemus and placed in the tomb.

This begs the question of "What about Genesis 1?  If Jesus's completion of his work on the cross parallels Genesis 2.2, when Jesus ceases and gives us a new Sabbath, a new 7th day, what were Jesus's first 6 days? In other words, if Genesis 1 is about God is creating the physical world, what is Jesus's version on Genesis 1, the first six days? I think this is the wrong question.  Jesus came to earth for what happens after the physical world. 

In Matthew 11:28-30, He invites all who are weary and burdened to come to Him for rest. 

“Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls.” 

Conclusion:

Rest for the soul is different than rest for the body.  The Torah speaks of earthly things. The Gospels speak of Heavenly things. Both books speak of ways or paths to follow. Both books speak of a journey to a promise land -- a way home.  Both books offer rest, a place of perfect peace ... "On earth as it is in heaven." The bible is one complete story. 

REMEMBER THIS

"Remember this and stand firm..." Isaiah 46.8

And remember the former things of old;

for I am God, and there is no other; I am God, and there is none like me, declaring the end from the beginning and from ancient times things not yet done, saying, ‘My counsel shall stand, and I will accomplish all my purpose,’

Isaiah 46:9-10

What "Purpose?" 

I bring near my righteousness; it is not far off,

    and my salvation will not delay;

I will put salvation in Zion,

    for Israel my glory.”

Isaiah 46:13

In Isaiah 66:8, the Lord asks:

Who has heard such a thing?

Who has seen such things?
Shall a land be born in one day?
Shall a nation be brought forth in one moment?"

THE ANSWER IS - YES!  
77 years ago - May 14, 1948

The modern State of Israel was "born in a day."

The Nation was "brought forth in one moment."

David Ben Gurion reading the Declaration of Independence of the State of Israel 

"On May 14, 1948, on the day in which the British Mandate over a Palestine expired, the Jewish People's Council gathered at the Tel Aviv Museum, and approved the following proclamation, declaring the establishment of the State of Israel. The new state was recognized that night by the United States and three days later by the USSR."

TEXT -- ERETZ-ISRAEL (Hebrew) - the Land of Israel was the birthplace of the Jewish people. Here their spiritual, religious and political identity was shaped. Here they first attained to statehood, created cultural values of national and universal significance and gave to the world the eternal Book of Books.

"In the year 5657 (1897), at the summons of the spiritual father of the Jewish State, Theodore Herzl, the First Zionist Congress convened and proclaimed the right of the Jewish people to national rebirth in its own country.

This right was recognized in the Balfour Declaration of the 2nd November, 1917, and re-affirmed in the Mandate of the League of Nations which, in particular, gave international sanction to the historic connection between the Jewish people and Eretz-Israel and to the right of the Jewish people to rebuild its National Home."

Link to the entire document. 

“Rejoice with Jerusalem, and be glad for her, all you who love her; rejoice with her in joy, all you who mourn over her; Isaiah 66.10

Isaiah 66:14 -- You shall see, and your heart shall rejoice; your bones shall flourish like the grass; and the hand of the Lord shall be known to his servants, and he shall show his indignation against his enemies.

Final Judgment and Glory of the Lord

15 “For behold, the Lord will come in fire, and his chariots like the whirlwind, to render his anger in fury, and his rebuke with flames of fire.

16 For by fire will the Lord enter into judgment, and by his sword, with all flesh; and those slain by the Lord shall be many.

A New Earth, A New Moon

22 “For as the new heavens and the new earth

that I make shall remain before me, says the Lord, so shall your offspring and your name remain.

23 From new moon to new moon, and from Sabbath to, all flesh shall come to worship before me, declares the Lord."

CLOSING PARAGRAPH OF THE DECLARATION:

PLACING OUR TRUST IN THE "ROCK OF ISRAEL", WE AFFIX OUR SIGNATURES TO THIS PROCLAMATION AT THIS SESSION OF THE PROVISIONAL COUNCIL OF STATE, ON THE SOIL OF THE HOMELAND, IN THE CITY OF TEL-AVIV, ON THIS SABBATH EVE, THE 5TH DAY OF IYAR, 5708 (14TH MAY,1948).

Magen of David on floor of temple in Capernaum

OY

.  

One of the most common Jewish expressions is "OY." If I've heard it once I've heard it a thousand times. It is overused--oy this, oy that. 

The Hebrew word for "woe" is אוֹי. It is pronounced "OY." It is an exclamation used to express grief, despair, or a lament. 

Biblically speaking, "Oy" has greater significance. Biblical "woe" (Hebrew: "oy" or "hoy") carried a much deeper weight than a casual complaint--it was a prophetic cry of warning, grief, or impending judgment. The prophets used it to announce God’s displeasure, warn of coming disaster, or lament sin and injustice.

Here are key verses in the Tenach with "Woe":

• Isaiah 5:20-21 -- “Woe to those who call evil good and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter! Woe to those who are wise in their own eyes and clever in their own sight!”
• Isaiah 10:1 -- “Woe to those who make unjust laws, to those who issue oppressive decrees.”
• Ezekiel 13:3 -- “Thus saith the Lord GOD; Woe unto the foolish prophets, that follow their own spirit, and have seen nothing!”
• Amos 5:18 -- “Woe unto you that desire the day of the LORD! to what end is it for you? the day of the LORD is darkness, and not light.”
• Micah 2:1 -- “Woe to them that devise iniquity, and work evil upon their beds! when the morning is light, they practise it, because it is in the power of their hand.”
• Nahum 3:1 -- “Woe to the bloody city! it is all full of lies and robbery; the prey departeth not.” (Speaking of the destruction of Nineveh.)

“Woe” was not a throwaway phrase--it signaled grave warning, divine judgment, or deep lament, especially from the prophets confronting sin and injustice. 

Do Christians say Oy?

I have heard plenty of Christians throw out an "Oy." But I think they have fallen into the same trap as Jews. They don't take "OY" seriously.  It is a light-hearted complaint.  

Jews and Christians should both know better. They both should know the scriptures.  

Like the Jewish prophets and their warnings, Jesus used "woe" as a strong prophetic warning, especially against religious hypocrisy and spiritual blindness. In the Gospels, He pronounced a series of woes--most famously in Matthew 23 and Luke 11 directed at the scribes and Pharisees.

In the Seven (or Eight) Woes in Matthew 23 Jesus denounced the religious leaders for:

1. Shutting the door of the kingdom of heaven in people’s faces (Matthew 23:13)
2. Devouring widows’ houses and making a show of lengthy prayers (Matthew 23:14 - included in some translations)
3. Traveling to win a convert, then making them twice as much a child of hell (Matthew 23:15)
4. Swearing oaths deceptively; blind guides (Matthew 23:16-22)
5. Tithing minor herbs but neglecting justice, mercy, and faithfulness (Matthew 23:23-24)
6. Cleaning the outside of the cup and dish, but being full of greed and self-indulgence inside (Matthew 23:25-26)
7. Being like whitewashed tombs-outwardly righteous, but inwardly full of hypocrisy and wickedness (Matthew 23:27-28)
8. Building tombs for the prophets and boasting they would not have killed them, yet being the descendants of those who did (Matthew 23:29-36)

Yeshua's "woes" highlight the difference between outward religiosity and genuine righteousness, exposing leaders who looked holy but were inwardly corrupt, especially among religious leaders who misled others and neglected the heart of God’s law.  

The word "Oy" isn't exclusive to Jews. Christians deserve Woes too. Surely we have witnessed that in condemnations of Churches in modern times. 

WOW...The Connection between Woe and the Sign of Jonah

But I want to bring this post back to the same chapter in the Gospel of Luke that Yeshua speaks of "Woes."  Specifically look at Luke 11:52 --"Woe to you lawyers! For you have taken away the key of knowledge. You yourselves have not entered, and you have hindered those who were entering." 

What is so interesting about this reference to knowledge is that it in the same chapter, and just after that Jesus says in Luke 11:29-31:

As the crowds increased, Jesus said, “This is a wicked generation. It asks for a sign, but none will be given it except the sign of Jonah. For as Jonah was a sign to the Ninevites, so also will the Son of Man be to this generation. The Queen of the South will rise at the judgment with the people of this generation and condemn them, for she came from the ends of the earth to listen to Solomon’s wisdom; and now something greater than Solomon is here. 

What is it about the wisdom of Jesus that is "greater than Solomon?"  Jesus is making a crucial point about why the wisdom he offers is greater than Solomon. It is Holy Spirit that gives us understanding.  Jesus is also rebuking the "lawyers." He is speaking directly to the Jewish leaders who "have taken away the key of knowledge."  He tells them, "You yourselves have not entered, and you have hindered those who were entering."

The Jewish leaders didn't get it. But to be fair, even the apostles didn't "understand" Jesus's wisdom at that point in his ministry.  It wasn't until John and Peter saw the burial Linens that they understood "the sign of Jonah."

Holy Spirit In The Room 

The Holy Spirit was with Jesus throughout His life as a man. According to the New Testament, Jesus was conceived by the Holy Spirit, anointed by the Spirit at His baptism, led by the Spirit during His ministry, empowered by the Spirit for miracles, and even raised from the dead by the Spirit. Jesus lived in constant dependence on the Holy Spirit, serving as a model for how believers are also called to live--relying on the Spirit’s presence and power. The Holy Spirit was Jesus’ inseparable companion and helper at every stage of His earthly life. 

Therefore, when Jesus said "something greater than Solomon is here," .... IS HE EVER!!  The Holy Spirit is in the room. and the Pharisees don't get it. The very sages who teach the Proverbs don't understand the Parables or the rest of what Jesus just said! (Incredible irony.) Frankly, not long ago, I didn't understand either. But thanks to Amazing Grace...now I see. 

Context is Everything - The time has come for the people to recognize the sign.

The contextual relationship between the "wisdom of Solomon" with the "Sign of Jonah" is significant. In John 14:16-17, Jesus said when "returns to the Father" he leaves his followers the Holy Spirit. It is "the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you." (John 14:26)  

The good new is that he left the sign for all future generations of Jews to see. The sign the Peter and John saw, the same actual Linen Clothes have been preserved for these times. Thanks to the knowledge that has increased since then, especially in the last 50 years, everyone around the world can see them and believe in the crucifixion, the suffering and death and the ressurection.  

I wonder what would happen if Yeshua was back on trial now considering the evidence of his ressurection? I don't mean a literal trial in the Sanhedrin. I mean figuratively in Jewish minds. Be not afraid to open up the "New Testament" and read it. 

Conclusion: 

Wisdom and understanding are often intertwined, however while someone can possess knowledge, true wisdom usually involves a broader understanding of life, its complexities, and the interconnectedness of different ideas. This comes from what believers in Yeshua is say is the gift of the Holy Spirit. 

Isaiah 6:9-10

9 He said, “Go and tell this people:
“‘Be ever hearing, but never understanding;
10 Make the heart of this people calloused;
    make their ears dull
    and close their eyes.
Otherwise they might see with their eyes,
    hear with their ears,
    understand with their hearts,
and turn and be healed.”

    be ever seeing, but never perceiving.’

"Oy" versus "Woe" is a simple language thing. They are both a world thing.  Woe to a world without God.  Woe to our lack of understanding. I would say that's there is plenty of "woe" to go around for everyone. Which reminds me of something Yeshua said in Matthew 7:3-5. 

Be Not Afraid

My mother-in-law passed away in 2011. Her funeral was at a small Catholic Church she loved.  Being Jewish, and having no belief in Jesus, I found the cross, the liturgy, communion and other aspects of the church odd, for lack of a better description.  I was not prepared for the extordinary unmatched spiritual experience that I was about to have. 

I was sitting in the front row reserved for family. During the service, a worship song was played that I recognized as one my wife Mary and my mother-in-law Margaret would sing together with passion during other funeral services that I had attended with them. 

As this song was being played I closed my eyes to better remember my mother-in-law. That's when something mysterious happened.  I had a vision of Margaret in heaven. The colors in my vision were brilliant and as I saw her I felt undescribable peace. Looking into another realm, I was so overwhelmed that I began to cry. I sobbed like I never have before or since. I literally put both hands over my mouth and tried to silence myself but I couldn't. Margaret was walking away from me towards "the place." At one point she turned and looked back over her shoulder at me with a tranquil knowing smile. It was like she was saying to me, "I will see you again."

As we left the church, I had some explaining to do to my family that was sitting beside me. I told them that Margaret was in heaven and that she's more joyful than I've ever seen her. I told them to trust me, but I couldn't explain how I knew. It was just one of those moments where they thought, I was being very weird. They were right, it was weird for sure and I will never forgot it. 

Fast forward fourteen years. My wife's brother Bobby, to whom she is very close, has been fighting cancer and other respiratory diseases for over a decade.  He survived many years beyond his terminal diagnosis because he fought so hard to hold on to life. But the time had finally come for Bobby to surrender. 

This week I was going to the hospital to sèe Bobby for the last time. Hopice was prescribed and palliative care had begun. He'd be "transitioning" very soon. Bobby was well aware of what was happening.  It was his decision.  He knew his health battle was over.  But was he ready to surrender to God or simply to death? 

Before the trip to the hospital, I prayed for the right words to say to Bobby. Of course, I wanted to express my love and admiration for him. I wanted to tell him some stories that might generate happy memories and perhaps give him a little chuckle. I also wanted to say something that would help him to pass on. Truthfully, I wanted to give him hope on his journey.  

Before the trip to the hospital, I started my day at the Dutchess County Prayer Breakfast. On the 6:30 AM ride over to the hotel, I called my good friend Steven and asked him to pray with me for the words to say to Bobby.  At the Prayer Breakfast, the first speaker on a large panel of speakers provided the words I needed. When he read them, I immediately knew they were perfect. I didn't recognize them but I was certain that I needed a copy of those words to read to Bobby. 

After the breakfast was over, I approached the speaker, who is also a Dutchess County supreme court judge. He told me that he read the lyrics to a song based on scriptures. He brought the lyrics up for me, which I copied on to my phone. 

As I was walking out the door I saw a young man named Rocky who I know has a very strong faith. I asked him to pray with me that the words that I was about to read would be received by Bobby and help him to know that he had a future ahead of him. I asked Rocky to pray with me that there would be a sign that would assure me that Bobby was moved and had hope. Now, I had everything I needed and headed over to the hospital. 

After greeting Bobby's daughters, I sat in a chair bedside Bobby's bedside. Bobby took my hand and my arm in his hands.  Listening intently, Bobby gestured now and again to show his appreciation. Smiling at times, he also tried as best as he could to respond. It was time to tell him I wanted to read him the words I had from the prayer breakfast. As I did, I could see he was visibly moved. 

Finally, after spending some time with his children, who were also in the room, it was time to leave the hospital. I approached Bobby's bedside for what would be the last time. We both said I love you. Then I leaned over him, gave him a kiss on his forehead and said "goodbye Bobby." He struggled to say something through his oxygen mask that I will never forget. Bobby said, "I will see you soon." That was the sign! He had hope!!

After I left the hospital, I looked up the words again on my phone that the judge read at the Prayer Breakfast and that I read to Bobby. This time the song came up that they were from. That's the moment I realized they were from the song that was playing in the church at Margaret's funeral when I saw her in a vision.  Bobby must have heard his mother sing that song dozens of times.  

The song is "Be Not Afraid." Listen to it while reading the lyrics below.

 

Lyrics:

Heard at 12th DC Prayer Breakfast

Read by the Honorable Judge Edward McLoughlin

Be Not Afraid by 

Song by St. Louis Jesuits ‧ 1975

You shall cross the barren desert

But you shall not die of thirst

You shall wander far in safety

Though you do not know the way

You shall speak your words to foreign men

And they will understand

You shall see the face of God and live

Be not afraid

I go before you always

Come, follow me and I will give you rest

If you pass through raging waters in the sea

You shall not drown

If you walk amid the burning flames

You shall not be harmed

If you stand before the power of hell

And death is at your side

Know that I am with you through it all

Be not afraid

I go before you always

Come, follow me and I will give you rest

And blessed are your poor

For the kingdom shall be theirs

Blest are you that weep and mourn

For one day you shall laugh

And if wicked men insult and hate you

All because of me

Blessed, blessed are you

Be not afraid

I go before you always

Come, follow me and I will give you rest.

Amen

Bobby's obituary

PART 3. JEW OR ISRAELITE

Jacob blessing his sons

This is part three of a three part blog article. Links to the other parts are listed at the end.

This gets confusing but I think it makes sense in the end. 

Jacob’s twelve sons became the founders of the Twelve Tribes of Israel, each tribe named after one son-Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Joseph, and Benjamin. Originally, these tribes formed the nation of Israel, and their descendants were called Israelites.

The term “Jew” comes specifically from the tribe of Judah (Yehudah), which became the dominant tribe after the northern tribes were conquered and dispersed by the Assyrians in the 8th century BCE. The southern kingdom, centered around Judah and Benjamin (and some Levites), survived as the Kingdom of Judah. After the Babylonian exile, the people who returned and maintained their identity were mostly from Judah, and over time, “Jew” (from “Yehudi”) became the common term for all Israelites.

So, while Jacob had many sons and the original Israelites included all twelve tribes, “Jews” are the descendants of those tribes who survived and maintained their identity-primarily from Judah-after the loss of the other tribes.

Is that to say that the tribes that were dispersed did not keep torah? And if they did and they stayed outside of Israel, why did they adopt the term jew?

Most of the ten northern tribes, after being exiled by the Assyrians, gradually lost their distinct Israelite identity. Many did not continue to keep the Torah in its traditional form. Over generations, they assimilated into the surrounding cultures, and their original practices faded. Some individuals and small groups from these tribes did join the southern Kingdom of Judah, where Torah observance continued, and over time they became absorbed into what became known as the Jewish people.

Those who remained outside the Land of Israel and did not assimilate would have had little reason to adopt the term "Jew" (from "Judah") unless they rejoined the Judahite community and its religious life. The term "Jew" became the standard identifier because the surviving, Torah-observant community was centered in Judah, and the descendants of the northern tribes who maintained Israelite identity did so by integrating with this Judahite (Jewish) community.

In summary, the lost tribes largely lost Torah observance and their distinct identity. Those who kept the Torah and rejoined the Judahite community became known as Jews, while those who did not assimilated into other cultures and did not adopt the term "Jew."

But somebody who was from another tribe, even though they never went back to israel, would essentially still be an israelite.

Someone descended from one of the other tribes, even if they never returned to Israel or Judah, would still be an Israelite by ancestry. The term “Israelite” refers to any descendant of Jacob (Israel) and his twelve sons, regardless of which tribe they belong to.

Key Points:

1. Israelite vs. Jew -- Israelite is the broader, original term for all descendants of Jacob/Israel-covering all twelve tribes.

2. Tribal Identity in Exile -- If someone from, say, the tribe of Dan or Asher maintained their Israelite identity, kept Israelite traditions, and did not assimilate, they would still be an Israelite-even if they never returned to the land of Israel.

3. Adoption of “Jew” as an Identity -- The term “Jew” became the global identifier for all Israelites who maintained their ancestral faith and practices, especially after the Babylonian exile, as the Judahite community (Judah, Benjamin, and Levi) preserved the Torah and Israelite religion.

If a member of another tribe kept Torah and identified with the surviving Judahite community, they would be called a “Jew,” but their tribal ancestry would still technically make them an Israelite.

4. Modern Implications -- Today, “Jew” is used for all descendants of the ancient Israelites who practice Judaism or identify with the Jewish people, regardless of tribal origin (which is mostly lost to history except for some Levites and Kohanim).

So by ancestry, someone from another tribe who never returned would still be an Israelite and a Jew.

The shift to “Jew” as a universal term happened because the Judahite community survived, preserved the Torah, and became the core of Jewish identity. But in essence, all Jews are Israelites, though not all Israelites in ancient times were “Jews” in the later, Judah-centric sense.

Since most Jews do not know what tribe they are from, it seems to me that Jews who live outside of Israel and may be part of the original Diaspora, would be more accurate to call themselves israelites. 

Jews today, for the most part, do not know their specific tribal ancestry, and since many are descendants of the original Diaspora, the term “Israelite” could seem more accurate from a historical perspective. 

An exception would be the "priestly tribes."

1. Preserved Lineage -- Kohanim (Priests): Traditionally, Jewish families who are Kohanim have preserved this status through generations, maintaining special roles in synagogue rituals (like the Priestly Blessing) and certain religious privileges and restrictions.

Levites: Similarly, Levite families have maintained their identity, with specific synagogue honors and historical roles related to the Temple service.

2. Tribal Identification -- While most Jews today do not know their specific tribal ancestry, Kohanim and Levites often do, because their status is tied to religious duties and passed down patrilineally.

Their identification as descendants of Levi (and, for Kohanim, specifically Aaron) is both a matter of family tradition and, in some cases, supported by genetic studies showing common paternal ancestry among many Kohanim.

3. Modern Practice -- In synagogue life, Kohanim and Levites are called for the first and second aliyot (Torah readings), and Kohanim perform the Priestly Blessing in some communities.

The "priestly tribes" unique status is recognized across all Jewish communities-Ashkenazi, Sephardi, Mizrahi, etc.

Conclusion

Ashkenazi Jew vs. Ashkenazi Israelite: While “Israelite” is technically correct for anyone descended from Jacob, in both religious and cultural usage, “Jew” now refers to all members of the Jewish people-whether in Israel or the Diaspora. The terms are close synonyms, but “Jew” has become the standard identifier for the collective people, traditions, and religion that survived and evolved from ancient Israel.

Epilogue:

Other related links on Jewish identity and antisemitism:

Part 1. Why we say antisemitism 

Part 2. No Torah, No Jews