LOVE YOUR FELLOW

Ahavat Yisrael (Hebrew: אהבת ישראל), often translated as "Love of Israel" or "Love of one's fellow Jew," is a fundamental mitzvah (commandment) in Judaism rooted in the Torah verse from Leviticus 19:18: "You shall love your neighbor as yourself." But, who is "your neighbor?"

The key Hebrew word in the surrounding text is usually translated as neighbor, fellow, or friend. It reads:

Leviticus 19:17-18 -- “You shall not hate your brother in your heart… You shall not take vengeance or bear a grudge against the sons of your own people, but you shall love your neighbor as yourself.”

In its most basic sense, it refers to someone within one’s community or group — in ancient Israel, that meant one’s fellow Israelite. So in it's original historical and textual context, “neighbor” meant a fellow member of the covenant community — another Israelite. In a broader more modern context sense, one could say "countrymen." 

If you are an Israeli, Bibi is your neighbor. If you are an America, Trump is your neighbor. You don't get to pick & choose your fellow. 

Extending "neighbor" and "brother" to "countrymen" in a modern sense captures the spirit without forcing an anachronism. If you're Israeli, yeah, Bibi's your brother—flaws, policies, and all—just as Trump's that for an American, or whoever's leading the charge in your corner of the world. You don't opt out; the text demands active goodwill, not passive tolerance. It echos patriotism's better angels: that stubborn commitment to the messy collective over ideological purity.

And brotherly love? Philadelphia's motto (Philadelphia literally means "brotherly love" in Greek) nods to this, drawing from the same biblical wellspring that animated the Founders' vision of "e pluribus unum." It's the glue holding fractious groups together—think how the Hebrew prophets railed against internal divisions. In America's case, it's evolved into that civic mythos of rugged unity, where you might disagree fiercely but still pull for the home team.

As Abraham Lincoln so eloquently said in 1858 in his "House Divided" speech where he echoed Mark 3:25 -- "If a house is divided against itself, that house will not be able to stand". How timely and relevant with the USA government shutdown.

For Israeli Prime Minister Benjamin "Bibi" Netanyahu, it manifests directly as a commitment to the Jewish people and the State of Israel amid existential threats. For former and current U.S. President Donald Trump, a parallel emerges in his emphasis on patriotic love for America: prioritizing national unity, resilience, and "America First" as a form of collective care for fellow citizens, bridging divides to build a stronger whole.

Netanyahu has long invoked Ahavat Yisrael as a guiding principle, especially during times of war and division. This isn't abstract rhetoric for Bibi; it's a blueprint for his tenure. His wartime conduct, including fiery UN speeches defending Israel's right to exist, underscores this: unity isn't optional; it's survival, born from empathy for the vulnerable and a fierce rejection of division.

Transposing Ahavat Yisrael to Trump yields a distinctly American ethos: love for the nation as love for its people, emphasizing unity through strength, prosperity, and unapologetic patriotism. In his 2025 Inaugural Address, he declared "We will rise together as one people, bound by our shared love for this great land," invoking the Declaration of Independence not as a relic but as a living testament to mutual respect and collective triumph."

It seems to me that both Bibi and Trump got it right! 

CONTRAST AHAVAT YISRAEL WITH THE PROGRESSIVE LEFT'S RHETORIC AND ACTIONS:

Did you see the video of people booing Bibi at the Hostage Square, while cheering for the Amir of Qatar and dictator Edrogan? 

How do we keep loving each other as Jews when there seems to be so much hate?

How do we preserve Ahavat Yisrael — real, fierce Jewish love — when people refuse to acknowledge that the Israeli government and Trump deserve enormous credit and praise? 

- For the past 2 years the Left has used the hostage issue to attack the government and insisted on signing suicidal deals that would have left Hamas armed. 

- For decades the Left as said that settlers "deserve" to be killed by terrorists because they live in "wrong" places. 

- The Left has insisted that the election results supported by over one half of the Israeli people were invalid.

- The Left pulled out all stops and threatened to tear the country apart to keep intact an overreaching and heavily partisan judicial system, which would have the Right totally powerless. The demonstrations against any changes to establish more balanced accountability were an invitation to Iran and Hamas to attack Israel. 

- The Left has taken the attitude that the ends' justify the means.  

On October 7th, when the left-wing secular kibbutzim near Gaza were attacked, nobody stopped to ask what they thought of the government, or of religion, or of settlers. 

Unfortunately, this had not been the case when the terrorists came for the people on the right. The assassination of Charlie Kirk is a case in point. 

When we don't have the decency to concede that someone on the other side of the political spectrum did something right, we destory the ability to have any conversation. But that is not sufficient! 

The biggest victory yesterday is Arab nations, other nations around the world and Israel all praising and accepting the Trump Administration's plan which brought the hostages home!  What does it say about Liberal Progressive Jews in the USA who still go on hating Trump, his cabinet and his family? 

Trump's Mug Shot

DOES THE COUNTER FACTUAL APPEAL TO YOU? 

The Left has to recognize that Trump accomplished the impossible while they and the mainstream media fought and disparaged him vigorously for years. Nobody on the planet could have accomplished what Trump! Yet, for ~10 years the Left has been determined to put him, his family and his closest supporters in prison. THINK ABOUT THAT!  

If the counter-factual of a Kamala Harris or Joe Biden presidency still appeals to you, I contend you have hate, not love in your heart. 

ARE YOU INSANE OR PART THE PROBLEM?

The Moderate Case

WATCH THIS young Christian Social Media Influencer. 

https://www.facebook.com/share/v/1DKFngCwtZ/

HE IS SO SO RIGHT!!

"If you support a political candidate that calls Hamas a "resistance movement" and do not denounce them, YOU are insane. If you are silent you are the problem."

So which is it? Are you speaking out or staying silent? Are you accepting of those who tacitly go along with supporters of Hamas rather than boldly denouncing them?

I will add: Colleges/Universities, such as Vassar, that invite or host outright Hamas and Oc. 7th supporters on campus to speak to students are shamefully the problem itself!

The "Islamophobia Industry" Shills For Hamas!  Democratic Socialist would have you to believe that we don't need to fear the "boggyeman."

The Moderate Case and others such as him are exposing the truth, unlike most in the mainstream media.  Here is another example,

https://youtube.com/shorts/0U0Y4pvC84E?si=zDyFElvPoEnRYq0i

I have followed "The Moderate Case" and watched many of his videos. He gets it big time and he is reaching the young audiences that need to hear his message. 

The least you can do is throw him a few dollars so he can afford to keep doing what he is doing. Then, you are part of the solution by exposing the truth! 

 

Personally, I refuse to keep silent. 

CURIOUSITY THAT LEADS TO HOPE

I listened to an interview this morning by Sean McDowell of John Lennox about his most recent book which speaks of AI's part in the "The End of the World." I was struck by how their conversation related to my dream last night.  I will read his book.  

You don't need to be a Jew or Christian to find the predictions in the bible, old and new, remarkable and shocking. Throughout the scriptures there is both a promise and a warning. Bible's prophecies—spanning the vivid visions of Ezekiel's dry bones rising (Ezekiel 37:1-14), Daniel's prophecies of empires and the end times (Daniel 7:13-14), and Revelation's apocalyptic seals and triumphs (Revelation 6:1-17; 21:1-4)—all carry a weight that transcends religious boundaries, inviting us to marvel at their foresight.

The scripture writers had nothing to gain, at least not personally in the worldly sense. They heard a Devine call and responded. Only the readers stood to win or lose. Such is our free will to make a choice. What shall we chose; blessings or a lack of understanding that leads to curses? Or worse, denial and destruction? 

First comes knowledge. Knowledge often dawns through fear, that primal stir which the Scriptures affirm as a gateway to wisdom. Proverbs 1:7 states, "The fear of the Lord is the beginning of knowledge, but fools despise wisdom and instruction." Echoing this, Proverbs 9:10 adds, "The fear of the Lord is the beginning of wisdom, and knowledge of the Holy One is understanding." 

Fear is a strong motivation, perhaps the strongest. Where will fear of the future that is laid out in Ezekiel, Daniel and Revelation lead one? It may lead you to look for hope. 

The scriptures encourage our curiosity. Curiosity puts us on a pathway to wisdom, understanding, and deeper communion with the Divine. Proverbs 25:2 declares, "It is the glory of God to conceal a matter; to search out a matter is the glory of kings."

Psalm 34:4 -- "I sought the Lord, and he answered me; he delivered me from all my fears," 

Pondering—deliberate, curious reflection—becomes a form of worship, inviting us to marvel at the universe's blueprint. 

Hope is our reward.  The scriptures reassure us that our fear will lead to a more hopeful state of mind. 

Isaiah 41:10 -- "So do not fear, for I am with you; do not be dismayed, for I am your God. I will strengthen you and help you; I will uphold you with my righteous right hand."

The Bible frames hope not as a passive wish, but as an active inheritance forged in faith through endurance. Faith carries us through difficulties. Faith is the unseen current that bears us across the turbulent waters of doubt and trial, lifting us when our own strength falters. Like the wind beneath eagle's wings, faith propels us forward, not by our merit but by divine fidelity, turning the weight of uncertainty into buoyant trust.

Isaiah 40:31 proclaims this sustenance: "But those who hope in the Lord will renew their strength. They will soar on wings like eagles; they will run and not grow weary, they will walk and not be faint." 

The desire for hope is apt to lead you to seek a greater understanding of the scriptures, starting at "in the beginning." (Genesis 1). From day one there was Light, and it was good. 

Ultimately, you must conclude that the only way to activate your sense of hope is with faith and that it is said "comes by hearing, and hearing by the word of God."

Initially, faith is a belief in the unseen. But then the mystery of faith is how our faith manifests in our life. We start to sense the presence of the Lord in a multitude of ways. As we do, our faith grows and deepens. With it, so does our hope.

Curiosity's quiet call is the gentle nudge of an inner whisper—a small voice urging us to trace its path through the unknown, much like a compass in the soul's wilderness. In Scripture, this "small voice" often reveals itself as God's tender guidance, inviting us to follow not in clamor but in attentive surrender, where the pursuit of wonder becomes a divine dialogue. 

Isaiah 30:21 esv -- And your ears shall hear a word behind you, saying, “This is the way, walk in it,” when you turn to the right or when you turn to the left.

AVOIDING REGRETS BY LISTING SINS IN ADVANCE

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

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

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

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

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

Listing Sins In Advance

I propose that Yom Kippur repentance prayers can be used as a forward reminder of the sins to avoid in the coming year.

Isaiah 30:21 esv -- And your ears shall hear a word behind you, saying, “This is the way, walk in it,” when you turn to the right or when you turn to the left.

Avoid regrets by guarding our ways in the future. Here are the Yom Kippur Penitence Prayers. Read them and weep: 

The Viddui (Confession)

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

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

Ashamnu (Short Confession)

This opening section humbly acknowledges human frailty:

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

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

We have been guilty (Ashamnu).  

We have betrayed (Bagadnu).  

We have stolen (Gazalnu).  

We have spoken slander (Dibarnu dofi).  

We have perverted (He'evinu).  

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

We have been presumptuous (Zadnu).  

We have committed robbery (Chamasnu).  

We have twisted (Tafalnu sheker).  

We have counseled evil (Ya'atznu ra).  

We have lied (Kizavnu).  

We have scoffed (Latznu).  

We have rebelled (Maradnu).  

We have scorned (Ni'atznu).  

We have been perverse (Sararnu).  

We have been wicked (Avinu).  

We have transgressed (Pasha'nu).  

We have oppressed (Tzararnu).  

We have been stiff-necked (Kishinu oref).  

We have been impious (Rasha'nu).  

We have corrupted (Shichatnu).  

We have abhorred (Ti'avnu).  

We have gone astray (Ta'inu).  

We have led astray (Tita'enu).

Can you relate?  

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

Al Chet (Long Confession)

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

First Set:

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

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

For the sin which we have committed before You inadvertently.  

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Second Set:  

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

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

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

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

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

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

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

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

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

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

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

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

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

Third Set:

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

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

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

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

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

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

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

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

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

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

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

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

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

Additional Biblical References (Korbanot Section):  

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

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

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

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

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

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

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

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

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

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

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

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

For My Christian Friends

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

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

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

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

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

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

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

Where Forgiveness Gets Tricky

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

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

I WANTED TO SEE

"The Resurrection" a scultural interpretation by 

Polish artist Bartosz Keska

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

A Mystery within a Miracle

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

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

For Our Time

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

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

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

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

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

Our private tour guide for the cathedral and the museum 

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

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

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

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

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

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

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

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

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

Ask Yourself

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

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

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

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

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

Epilogue:

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

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

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

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

The Lord's Answer:

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

Habakkuk 2:2-3 --

And the Lord answered me:

“Write the vision; make it plain on tablets,

so he may run who reads it.

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

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

KNOWING

³

Jacob's Ladder

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

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

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

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

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

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

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

I will mention some other Hebrew words related to knowledge: 

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

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

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

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

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

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

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

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

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

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

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

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

Psalm 139:1-6:

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

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

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

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

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

Hosea 6:1-3 encourages us:

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

Hosea 6:6:

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

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

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

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

Romans 1:22 (KJV) -- Professing themselves to be wise, they became fools.

In the broader passage of Romans 1:18–32, the Apostle Paul describes humanity's rejection of God despite clear evidence of His existence through creation. People suppress this truth in unrighteousness, leading to futile thinking and idolatry. Verse 22 highlights the irony: those who arrogantly claim wisdom apart from God end up in folly, exchanging divine truth for corruptible images and moral decay. It's a warning against self-deception and intellectual pride, emphasizing that true wisdom begins with the fear of the Lord. 

Proverbs 9:10 -- The fear of the Lord is the beginning of wisdom, and the knowledge of the Holy One is insight.

Epilogue:

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

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

Therefore, Ein Sof = Or

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

Greater than we know...

WHAT DOES THIS REMIND YOU OF?

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

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

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

THE WAY 

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

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

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

Light As Glory

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

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

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

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

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

Echoes Through Time: Continuity and Fulfillment

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

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

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

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

A New Blood Covenant

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

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

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

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

Jesus as Teacher Within Judaism:

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

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

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

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

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

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

Proverbs Delivered as Parables

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

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

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

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

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

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

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

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

Conclusion: Notes And Chords

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

Epilogue:

Consider Isaiah 53 in the context of this post. 

Knowing - What the Hebrew shows us.