WRAPPED IN CLOTH

Luke 2:12 (ESV) -- And this will be a sign for you: you will find a baby wrapped in swaddling cloths and lying in a manger. 

With Christmas 7 days away, I ask you, where does the prophecy say the Messiah will be found? 

Micha told us where ...

Micah 5:2 (ESV) -- But you, O Bethlehem Ephrathah, who are too little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel, whose coming forth is from of old, from ancient days. 

So the "Wise Men," having been schooled long ago by the prophet Daniel, knew where to look: 

Matthew 2:1-2, 9-10 (ESV) -- Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the east came to Jerusalem, saying, “Where is he who has been born king of the Jews? For we saw his star when it rose and have come to worship him.” ... After listening to the king, they went on their way. And behold, the star that they had seen when it rose went before them until it came to rest over the place where the child was. When they saw the star, they rejoiced exceedingly with great joy. 

How Will They Recognize Him?

The "Wise Men" went to see him, but before that, just after he was born, Yeshu'ah was wrapped in swaddling clothes and placed in a manger. Both details are important.  

Stone Manger

Swaddling clothes are long strips of linen (swaddling bands). In a "manger" underscores Jesus's profound humility. In first-century Judean homes or caves, a manger (Greek phatnē) was a rectangular trough or stone ledge where livestock ate fodder like hay or grain. It held food accessible to animals' heads. It was basically a raised basin. 

WITNESSES

Christmas is the story of Jesus's birth. The next time we hear of Jesus being wrapped in linen clothes is when he is placed on the stone ledge along a wall in his tomb by Nicodemus and Joseph of Arimathea. That's where two of his apostles, John and Peter, looked in and saw only the linen clothes. 

John 20:4-5 (ESV) -- 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. 

Seeing only the linen clothes without Jesus, they finally understood. 

John 20:9 (ESV) -- for as yet they did not understand the Scripture, that he must rise from the dead. 

WRAPPED IN CLOTH

Seeing the baby wrapped in linen cloth is how they recognize baby Jesus. Seeing the linen clothes without Jesus's body is how when they realize Jesus has risen.

Those famous burial linen clothes, known for many centuries as the Shroud of Turin and the Sudarium (facecloth) of Oviedo, testify to Jesus's death and ressurection. They are Jesus's own testimony written with his own blood.  The shroud is a Love Letter written to the world.

What Is It About Birth and Death that IS So Significant?

What is the very first and the very last thing associated with the moment life starts and ends?  At birth, the baby makes a loud cry and breath inflates its lungs.  When we die, our last breath leaves our body.  Our soul departs our body.

Matthew 27.50 (ESV) -- And Jesus cried out again with a loud voice and yielded up his spirit. As it says in Luke 23:46 (ESV) "... And having said this he breathed his last."

Read about Crying out. 

THE TRUTH

Jesus foretold to his disciples why he had to breath his last breath in John chapter 16. The whole chapter is amazing, but I want to point out a particular verse in light of the holiday we are in. 

John 16.7 (ESV) -- Nevertheless, I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Helper will not come to you. But if I go, I will send him to you. 

The First and Only Mention of Hanukkah is in the Bible - The gosple of John chapter 10.

There is no mention of Hanukkah in the Hebrew Tenach. But Jesus is at the temple for Hanukkah in the Gospels. 

Jesus had many Jewish followers in addition to his apostles, but earlier in the gospel of John, the Jews who are not following Jesus, asked him for the plain truth. The answer he gives them will bring about a pivotal shift in the story of his ministry. 

John 10:22-24 (ESV) -- At that time the Feast of Dedication took place at Jerusalem. It was winter, and Jesus was walking in the temple, in the colonnade of Solomon. So the Jews gathered around him and said to him, “How long will you keep us in suspense? If you are the [Messiah], tell us plainly.”

Jesus gives them as plain and truthful of an as answer possible. He says, 

John 10:27-30 (ESV) -- My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father's hand. I and the Father are one.”

Verse 30, "I and the Father are one,” is for all intents & purposes is Deuteronomy 6:4, the first verse of the Hebrew prayer called the "Shema."

Hear, O Israel: The Lord our God, the Lord is one.

Jesus’s response is enough for the Jews to hear that Jesus is saying that he is "deity." To those "who do not understand," Jesus has spoken blasphemy -- a crime punishable by death. 

TIS THE SEASON

It isn't Christmas yet. The holiday we are in is Hanukkah. Today is the 4th day of Hanukkah.

When we light the Hanukkah 🕎 menorah, the first candle we light, which is used to light the other 8 candles during the celebration Hanukkah (Dedication) is called the Shamash, which means "helper." Some refer to it as the "attendant" or "servant" candle because the Shamash remains available to re-light any of the menorah candles. 

The Shamash is a distinct, often higher, separate candle. The Shamash candle isn't given a number, but if it was it would be the 9th candle. 9 is a number in Hebrew that is associated with truth. 

Pause and reflect on the word "truth" as we celebrate Hanukkah. 

Shema and Shamash

The word "Shema" (Hear) derives from the Semitic root שמע, denoting auditory perception and obedience (as in "Hear, O Israel"). Above is Deuteronomy 6.4 as written in ancient Hebrew scrolls. Hebrew reads right to left. (We load the Hanukkah menorah candles from right to left.) So the far right Hebrew word is "Shema." Notice the last letter, which looks like a "y" is larger. That is the letter "Ayin," which means "Eye(s)." Therefore, the word for "hear" also emphasizes "eyes." 

Now I want to call your attention, your eyes, to the the last word. The word on the far left. It is the Hebrew word "Echad," which is written in English as "One," but means "a complex unity of one." In the word "Echad" you can see that the last letter is also larger than the others. That letter is the letter "Dalet." A dalet IS a "door." It is also the number 4. (This is the 4th day of Hanukkah.) 

The word Shamash (the center candle of the lampstand) stems from the Hebrew word שמש, which is linked to service or ministry. That is why the "Helper" candle is also called the "Servant" candle. 

BE THE LIGHT

When we look around the world it is easy to be consumed by the darkness in the world. On Hanukkah the light drives away the darkness. Rabbis tell us just as the light of the shamash spreads to other candles and quickly illuminates the night, we must also be the light that illuminate the darkness in the world.

Remember, this holiday season, that we are supposed to be like the Shamash. 

Chag Hanukkah Sameach...Happy Hanukkah!

A WORLD IN NEED OF PRAYER

Tefillin

I wonder if the world is truly that much worse off today, or does the access to information make it seem that way. If one could choose to go back in time to any period or place, I think I would choose to stay where I am now. 

By the same token, there are always plenty of reasons to pray. People pray for healing, relief, forgiveness, courage, strength or wisdom. Their are prays of gratitude and positive outcomes. Do you even really need a good reason to pray?

With Hebrew we find meaning in the study of a word. The main Hebrew word for prayer -- Tefillah (תְּפִלָּה), means to judge oneself or introspect, connecting the soul to God, encompassing praise, thanks, and requests.

Dress For Success

For many Jews there is an association between prayer and prayer clothing: the Kippah, Tallit and Tefillin. Going to temple to pray meant grabbing one's tallit bag, such as the one in this 

picture, that contains those items inside.

 In Hebrew–Jewish practice, clothing and prayer are tightly linked, both halakhically and symbolically.

The Torah commands visible markers on garments—tzitzit on four-cornered clothing—as a constant reminder of God’s commandments, which later develops into the tallit (prayer shawl) worn during formal prayer. This makes the act of “dressing for prayer” itself a mitzvah that frames the mind toward obedience and remembrance. Priestly garments in the Torah are likewise “for glory and for beauty,” signaling that clothing can sanctify the body’s presence before God. Tefillin bound on arm and head, embodies the call to love God with heart, soul, and strength—thought and action—during prayer. So in a Hebrew–Judaism sense, clothing functions as an exterior form of inward intention (kavvanah). Clothing helps the worshiper “put on” a prayerful identity, aligning outward appearance with inward intention. This carried over into Catholic ceremony. 

There is another Hebrew word which also means prayer. It is palal (פָּלַל). The root for palal (פָּלַל) is pal (פָּל) which is compromised of a פָּ (Pe) which is a mouth (80) and a ל (Lamed) which is a Shepherd's staff (30). 80+30=110. 

The letter Pe is a mouth

Both Joseph (Genesis 50:22) and Joshua (Joùshua 24:29) lived to be 110, a sign of divine favor and a full, righteous life. 

As a verb, the root means to judge, to evaluate oneself, or to intercede. It is often used in its reflexive form lehitpalel (לְהִתְפַּלֵּל), which implies a deeper sense of self-judgment, reflection, or "falling before" authority to plead a case. 

An example of prayer as an appeal of intercession would be Moses when he prayed for Israel in Deuteronomy 9:26 -- "And I prayed (וָֽאֶתְפַּלֵּ֣) to the Lord and said, "O Lord God, do not destroy Your people and Your inheritance, which You have redeemed in Your greatness, and which You have brought out of Egypt with mighty hand."

While tefillah (תְּפִלָּה) is the more common noun for prayer, palal (פָּלַל) emphasizes the action of petitioning or interceding, suggesting a spiritual accounting and a plea to a higher power, akin to falling to one's knees before a judge.

In the Reflexive Sense/form (hitpa'el) turns the meaning of prayer to evaluate one's spiritual state before God. For example Hannah in 1 Samuel 1:10 "She was deeply distressed and prayed (וַתִּתְפַּלֵּ֥ל) to the Lord and wept bitterly."

Crazy Talk

It seems so crazy to think the Creator of

universe would listen us, let alone respond to our prayers. But, what if the creator designed the very fabric of the universe to do so?

If we begin with the premise that the Creator designed the universe not as a static system, but as a living medium of relation, then prayer might not be an interruption of natural law, but a function built into its structure. In that view, consciousness — and especially intentional consciousness like prayer — could resonate with the fabric of reality much like sound waves moving through air. Some religious and philosophical traditions have hinted at this.

In Judaism and Kabbalah, creation is sustained at every moment by divine speech — the letters and names of God form reality itself. Prayer, then, is a kind of “tuning” of human speech to the divine frequencies sustaining existence. In Christianity, the Logos (Word) that creates the universe is also incarnate — meaning divine communication and human communion are built into reality from the beginning.

Modern physics has a parallel to this thinking. Some speculate that consciousness interacts with the quantum field, suggesting a participatory universe — one responsive to observation, intention, and awareness. 

This thinking reframes prayer from a request sent upward to an interaction already embedded within the structure of being. It’s not that the universe occasionally “listens,” but that it is, by design, a listening universe.

Tuning In Through Prayer

Prayer, the process of spiritual introspection, aligns oneself with the Divine Plan, and acknowledges our dependence on the Creator. 

Psalm 37:4 promises that delighting in God shapes our desires to align with His plan. Hillel the Elder (Avot 2:4) teaches: "Make His will your will, so that He will make your will His will."

Alignment emphasizes transformation of the self—through introspection. Prayer reshapes human will to conform to God's preexisting purposes, as in Hillel's "Make His will your will" or Jesus' Gethsemane prayer. 

Intercession, by contrast, assumes a transactional dynamic: humans "intercede" to sway divine action, implying God's will needs human prompting, like pleading for mercy or miracles (e.g., Abraham interceding for Sodom in Genesis 18).

Praying Can Feel Intimating. 

Praying can feel intimidating because it confronts the deepest truth: a finite, fragile human trying to address the Infinite, Holy Creator. That sense of “Who am I to speak?” is actually very theologically honest.

Prayer exposes our vulnerability: hopes, fears, guilt, doubt. All is laid bare before One who knows everything already (Psalm 139:1–4). Prayer presses the question of worthiness: standing before perfect holiness highlights human smallness and sin (Isaiah 6:5).  

Prayer is ultimately about relationship, not formula. It is more than just reciting words. It is daring to believe the Creator is personally attentive and responsive (Psalm 34:15).

How Scripture Reframes Fear

We are told to "fear God," yet God invites us to “Call upon Me in the day of trouble” (Psalm 50:15). In times of danger, rather than fearing God, we run to God for shelter and prorection. David models this in Psalms: "God is our refuge and strength, a very present help in trouble" (46:1). The faithful "take refuge" (chasah) under divine wings (91:4) transforming intimidation into security. This portrays God as machseh (shelter), inviting flight to Him amid storms, not away.

Think Of It This Way

Instead of “I must find the right words to reach God,” think “God has already given me permission to speak.” The Hebrew letters in Pal are a mouth (פָּ Pe) and a Shepherd's staff (ל Lamed), side-by-side. Read right to left, the mouth is speaking to the Shepherd.  To me, it appears that the letters (פָּל) are traveling together. 

Praying Aligns Us with God's Will 

Scripture presents prayer as God's own invitation and command, making the act of praying a direct fulfillment of divine desire. 

The bible frames prayer not as human presumption, but as response to God's expressed will: "Call to me and I will answer you" (Jeremiah 33:3), and Jesus teaches persistence in asking because "your Father knows what you need before you ask" (Matthew 6:8, 7:7-11). Prayer has a relational purpose from creation.  

Alignment Through Obedience

Commanded prayer—such as "Pray without ceasing" (1 Thessalonians 5:17) or the daily tefillah in Jewish tradition—obeys the divine order, subordinating our will to His by participating in the rhythm He designed. Thus, every honest prayer, however faltering, enacts alignment by honoring God's call to relate.

Personally Speaking

For me, writing my blog posts is one way I pray. I like to be in a dark room without any sound. When I experience my deepest thoughts, I am making a connection to a source outside of me, that is inside of me. There are pauses when I wait for my muse to respond. Silence and pauses become sacred listening spaces. Jewish mystics like the Baal Shem Tov described Jewish meditative prayer (Hitbodedut הִתְבּוֹדְדוּת) as solitary spoken or written outpouring in quiet isolation. When communion is sensed, the lines between self and Source are blurred. The dark, silent room strips distractions, fostering that "outside yet inside" connection that helps the "still small voice" be heard (1 Kings 19:12). 

The World Needs Prayer

I gave this post its title. The world needs prayer because we need prayer. Otherwise, a darkness comes over the world. When light diminishes, the result is increasing darkness. The darkness in this world hates the Light. The darkness is an evil that comes to rob, kill and destroy.  We must not allow it to do so. We need to name it. We need to call it out. We need to increase the Light and drive that evil back into the cave where it belongs. Prayer is one of the strongest weapons we have to do so. 

In King David's first Psalm he wrote, "וּבְתוֹרָתוֹ יֶהְגֶּה יוֹמָם וָלָיְלָה" – "and in His Torah he meditates day and night." When life is good we pray. When life is hard we pray. Like I said at the start, there are always plenty of reasons to pray. We don't even need reasons. 

Increase the Light. Happy Hanukkah 🕎

Lighting the County Menorah for day #2.

RHET-O-RIC: EXAMINE YOUR HEART

The great philosopher Aristotle

I promise you that this post has to do with Hanukkah. Please indulge me as I take the long way to get there ...

The purpose of a rhetorical question or statement is to make a point by provoking thought, without expecting a direct answer, instead guiding the audience to a conclusion through deeper reflection.

This Morning I Was Provoked

This morning a dear friend sent me kind words concerning events in Australia. Of course I'm referring to the "Hanukkah massacre" on Bondi Beach in Australia. I replied to him saying, "Thank you for such a kind expression. "Your heart is always in the right place. It is so strange to be in this season of joy, while at the same time the world is attacking Jews for being Jews -- Lighting a Menorah." 

Right after the words left my fingertips, I meditated on the expression I had just used and what it means to "have a heart in the right place." 

Feeling lazy, I asked "Perplexity AI," to explore the expression "heart in the right place." Here is its reply: 

The expression “heart in the right place” is an English idiom that describes sincere inner motives, even when outward actions are clumsy or imperfect. It focuses more on intention than on competence or success.

Basic meaning: To say someone’s “heart is in the right place” means that the person genuinely means well and has good intentions, even if what they say or do is awkward, misguided, or not very effective. It usually carries a mildly corrective tone: the speaker recognizes flaws but wants to affirm the person’s fundamental kindness or moral orientation.

Moral and emotional nuance: The idiom draws on the symbolic association of the “heart” with compassion, love, and sincerity rather than anatomy. In practice, it is often used when someone’s behavior is strict, blunt, or socially inept, yet they are still considered kind, sympathetic, or caring at a deeper level. This allows a speaker to acknowledge problems in method while protecting the person’s character from harsh moral judgment.

Use in everyday language: In everyday conversation, the phrase appears in contexts where the outcome is disappointing or the form is off, but the underlying aim is good. Examples include comments about strict teachers, gruff relatives, or poorly chosen gifts that nonetheless sprang from generosity. It can also be extended to institutions or creative works, suggesting that a project or film is flawed but ethically or emotionally commendable in what it tries to do.

Origin and development: The precise historical origin of the idiom is unclear, but it fits into a broader tradition of heart-metaphors in English, such as “heart of gold,” “wear one’s heart on one’s sleeve,” and “take something to heart.” Over time, “heart in the right place” came to emphasize judging people by their core intentions rather than by polished performance, aligning the “right place” with moral rectitude or rightly ordered affections.

Ethical and spiritual dimension: Because the expression foregrounds inner disposition, it easily lends itself to ethical and spiritual reflection. Religious writers sometimes use it to ask whether a person’s deepest loyalties and desires are properly oriented—toward God, goodness, or neighborly love—rather than toward self-interest, even if the person’s practical judgment is immature or inconsistent. In this sense, having one’s heart “in the right place” becomes less about social niceness and more about the direction of the will and the fundamental posture of the self.

I followed up with this rhetorical statement to Perplexity: "So a heart in the right place is a heart oriented toward loving their fellow" to which Perplexity responded:

Yes, the idiom "heart in the right place" fundamentally points to a disposition oriented toward goodwill, compassion, and care for others, including loving one's fellow.

Core Orientation: This expression highlights an inner alignment where a person's deepest intentions prioritize kindness and empathy over self-interest. It implies the "heart"—as the biblical and cultural seat of emotion and will—is rightly directed toward benevolent actions, even if execution falters.

Biblical Resonance: In scriptural terms, this echoes commands like Leviticus 19:18 ("love your neighbor as yourself") and parallels New Testament expansions in passages such as Matthew 22:39, where love for fellow humans flows from a heart attuned to divine priorities. The "right place" suggests moral rectitude, with affections ordered toward communal good rather than isolation or malice.

Theological Implications:  Theologically, a heart "in the right place" reflects covenantal loyalty and agape love, judging character by motivational root rather than outward polish. Religious discourse often probes this: Is the heart's compass fixed on neighborly love, as in the Good Samaritan parable (Luke 10:25-37), amid human imperfection?

To wrap up my conversation with Perplexity, I finished with a conclusion phrased as a rhetorical question: "Is this why we need to examine our heart?"

Yes, examining the heart is essential in biblical teaching because it reveals whether one's deepest affections and intentions—such as love for fellow humans—are truly aligned with God's will, given the heart's inherent deceitfulness.

Biblical Imperative: Scripture repeatedly calls for heart examination to uncover hidden sins, wrong motives, or misdirected loves, as in Psalm 139:23-24, where the psalmist invites God to search for offensive ways and lead toward righteousness. Jeremiah 17:9 warns that the heart is "deceitful above all things," prone to self-deception, so only divine scrutiny ensures proper orientation toward neighborly love and covenant loyalty.

Practical Reasons: Self-examination combats denial, exposes embraced lies, and fosters repentance, allowing God's Word to convict, correct, and renew the inner self for spiritual growth. It confirms faith's vitality (2 Corinthians 13:5) and guards against reactions revealing unhealed motives, ensuring the heart's compass points to agape love amid human frailty.

Theological Depth: Ultimately, this practice acknowledges human sinfulness while relying on God's healing as the Great Physician, transforming a heart "in the right place" from good intentions to obedient fruitfulness in loving God and neighbor.

Tools Are Only As Capable as the Craftsman's Hands

One reason I use Perplexity is that it provides citations (sources) for the responses it gives the user.  

If I wasn't being lazy, I could have done the research the old fashioned way.  On the other hand, I contend that in the new world, the future belongs to those who ask the best questions. Curiosity and inquiry are vital for progress, especially in the AI era, with focus shifting from just having answers to knowing how to seek them, challenge norms, solve problems creatively, and drive innovation by asking insightful questions. 

Those who question the status quo and explore possibilities, rather than accepting things as they are, are the ones who will adapt, lead, and build a better future. 

 "In the age of AI, we’ll start valuing different types of people – not just those with the right answers, but those who know how to ask the right questions." 
Sam Altman, CEO of OpenAI

I would add, that the future of the world depends on people having "their heart in the right place." 

The Connection To Hanukkah

The philosophical thinker most famous for developing a systematic theory of rhetoric is Aristotle. Aristotle's most famous student was Alexander the Great. There is perhaps no person more responsible for the holiday of Hanukkah than Alexander the Great. 

My family tie...

My wife and I chose to name our son "Alexander." Mary did so because she liked the character "Alex" on the hit TV show at that time, Family Ties. 

In that hit TV sitcom, Michael J. Fox played a character named "Alex" who portrayed an ambitious, Reagan-era Young Republican, Alex P. Keaton, whose conservative views clashed with his liberal parents. The name worked for me! 

There was greater reason I went with Alex. I

associated the name with Alexander the Great.  It inspired me to think about what I wanted our son to grow up to be.  By the way, our Alexander was born on the Jewish high holy day of Yom Kippur, which also happens to be the day Jews read the Book of Jonah. 

Conclusion

Today, while the world is trying to explain and deal with the massacre on a beach thousands of miles away, I believe it is important to have our heart in the right place. 

Chag Hanukkah Sameach...Happy Hanukkah! 

HANUKKAH PAST, PRESENT AND FUTURE

Whether you light a Hanukkah menorah or not, kèep in mind this Sunday evening, the 25th, of Kislev, the beginning of Hanukkah, that the Maccabees lit the 7 branch temple menorah. 

The one unsealed bottle of the very special oil which should have lasted one night, lasted long enough for the worshipers to celebrate Sukkot and Simchat Torah. That's a total of eight nights. Thus the eight nights & days of Hanukkah and special menorah with 8 branches.

Exodus 25:37 You shall make seven lamps for it. And the lamps shall be set up so as to give light on the space in front of it.

Revelation 4:5 -- And from the throne proceeded lightnings, thunderings, and voices. Seven lamps of fire were burning before the throne, which are the seven Spirits of God.

While the book of Revelation never names Hanukkah, Revelation is a Danielic reinterpretation of the Antiochus/Hanukkah crisis as a prototype of end‑time oppression. Daniel's prophecy and Revelation, adopts the Temple, the lampstand, and desecration and restoration imagery deeply associated with the Hanukkah story. Daniel's vision and prophecy predate Hanukkah by about 350 years! 

Revelation presents the final victory of God and the Lamb as a cosmic, ultimate “dedication” and “Festival of Lights” in which the entire creation becomes the dwelling place of God and radiates his glory.

History Keeps on Repeating

Judaism's history is filled with times our enemies sought to wipe us out. Yet, each time by some devine way we were saved. Jews say on Passover the following:

Vehi She’amda Prayer - "And this (Hashem’s blessings and the Torah) is what kept our fathers and what keeps us surviving. For, not only one arose and tried to destroy us, rather in every generation they try to destroy us, and Hashem saves us from their hands."

An evil leader from the Egyptians, the Persians, the Greeks, the Romans all tried and failed. The stories of their attempts make up the Hebrew bible. Hanukkah, with the evil Antiochus Epiphanes, is a documented example of the miraculous victory of the Maccabees including a tremendous battle in which Judas Maccabeus scores an incredible victory. Judas, "the Hammer" gives all the glory to God. Yet, the Jewish message of Hanukkah doesn't focus on the war. It focuses on the very special oil that lasted eight nights. What does this have to do with Jesus? 

Messiah means "anointed one." Consider the very special sealed jar of the high priests oil, reserved to anoint kings and priests for consecration and honor, that was found and used to light the temple menorah in the story of Hanukkah.  

In John 12:1-8 Mary anointed Jesus with "nard," a form of this oil, six days before the Passover, while Jesus and the apostles are having dinner. 

There is so much that can be said about the connection between the temple menorah, the Hanukkah menorah and Jesus. The parallels in the scriptures and the symbolism are quite amazing. I have written several blog posts about this, the most recent being The Menorah Psalm.

Conclusion

In conclusion, the point I want to conclude with is that Christians should be celebrating the defeat of Antiochus  and Hanukkah as well. In addition, Jews and Christians should take to heart the message Jesus gave at the time of the Feast of Dedication, Hanukkah, when He was at the temple in Jerusalem. Furthermore, Jews and Christians should rejoice that the Devine watches over His people. Mark the message Jesus gives in John 10:22-23 -- At that time the Feast of Dedication took place at Jerusalem. It was winter, and Jesus was walking in the temple, in the colonnade of Solomon.

Jesus says "plainly" John 10:27-28 -- My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand. 

Hanukkah has an end-times reassuring message for anyone who has ears to hear and eyes to see. One man who did was David. 

Psalm 27:1-4

The Lord is my light and my salvation;
    whom shall I fear?
The Lord is the stronghold of my life;
    of whom shall I be afraid?
When evildoers assail me
    to eat up my flesh,
my adversaries and foes,
    it is they who stumble and fall.
Though an army encamp against me,
    my heart shall not fear;
though war arise against me,
    yet[b] I will be confident.
One thing have I asked of the Lord,
    that will I seek after:
that I may dwell in the house of the Lord
    all the days of my life,
to gaze upon the beauty of the Lord
    and to inquire[c] in his temple.

Amen

Fantastic teaching about Hanukkah! Advance to 40 min. into the video to get to the actual sermon. 

https://www.youtube.com/live/lLedB6D-mS8?si=6kJuj6czKuFmp5iJ

THE MENORAH PSALM

Psalm 67 Is the Menorah Psalm

Psalm 67 has long been associated with the menorah because its literary and numerical structure mirrors the Temple lampstand in several traditional readings.

Why it is called the Menorah Psalm

Many Jewish sources refer to Psalm 67 as “the Menorah Psalm” or “Menorah Hymn,” since it is often written or visualized in the shape of a seven‑branched menorah, with each verse on a branch. The psalm’s themes of divine light, blessing, and God’s ways being known among the nations align naturally with the symbolism of the menorah as a source of sacred light.

Seven Verses and Seven Branches

Leaving aside the superscription, the psalm’s body is counted as seven verses, which are taken to correspond to the seven branches of the menorah. In some traditions, verse 4 (English numbering), being central and longer, is treated as the “middle stem,” while the flanking verses form symmetric pairs like the menorah’s arms.

Forty‑nine Words and Menorah Ornaments

A classic tradition counts 49 words in the psalm (excluding the heading), corresponding to both the 49 days of the Omer and to 49 decorative elements on the menorah (cups, knobs, flowers, and lights) in Exodus’ description. This numerical parallel reinforces the practice of reciting Psalm 67 during the Omer, the 49 days between Passover and Pentecost, and deepens its link with the menorah as a symbol of wisdom and spiritual refinement.

Liturgical and Devotional Use

Some communities recite Psalm 67 daily or during specific seasons with the intention that saying it is spiritually akin to lighting the pure menorah in the Temple..

Theological symbolism

The psalm’s repeated request that God “be gracious,” “bless,” and “cause His face to shine” is read as an image of divine light spreading from Israel to all nations, just as the menorah casts light outward. In this sense, calling Psalm 67 “the menorah psalm” emphasizes Israel as a menorah‑people, blessed in order to illuminate and bless the world.

Tradition

According to tradition, God revealed this chapter of Psalms to King David. There is a longstanding Jewish legend that King David had Psalm 67—the "Menorah Psalm"—engraved as a diagram of the seven-branched menorah on a golden plate affixed to his shield, which he carried into battle for protection and meditation.

Another long standing tradition notes that the body of this psalm has precisely 49 words, not counting the first verse which is the title of the psalm, which corresponds to the 49 between Passover and Shavuot (Feast of Weeks), otherwise known as Pentecost. For that reason, there is a tradition to read Psalm 67 every day during that waiting period. 

On the temple menorah there are:

• Twenty-two goblets
• Nine flowers. 
• Eleven knobs. 
• Seven flames. 

22+9+11+7=49

Meditate on Psalm 67

Pietistic texts attribute protective power to meditating on Psalm 67 written as a menorah, promising grace, good understanding, and shielding from harsh decrees to one who contemplates or recites it daily with kavanah (intention).

Go deeper by meditating on Psalm 67 

1 May God be gracious to us and bless us
    and make his face to shine upon us, Selah
2 that your way may be known on earth,
    your saving power among all nations.
3 Let the peoples praise you, O God;
    let all the peoples praise you!
4 Let the nations be glad and sing for joy,
    for you judge the peoples with equity
    and guide the nations upon earth. Selah
5 Let the peoples praise you, O God;
    let all the peoples praise you!
6 The earth has yielded its increase;
    God, our God, shall bless us.
7 God shall bless us;
    let all the ends of the earth fear him!

The Great Architect

Before David wrote Psalm 67 and before the Israelites constructed the actual menorah, it was designed by the great architect, God. The exact specifications for building the menorah were prepared by God and given to Moses on Mount Sinai. They are written out in Exodus 25:31-40. 

31 “Make a lampstand of pure gold. Hammer out its base and shaft, and make its flowerlike cups, buds and blossoms of one piece with them. 32 Six branches are to extend from the sides of the lampstand—three on one side and three on the other. 33 Three cups shaped like almond flowers with buds and blossoms are to be on one branch, three on the next branch, and the same for all six branches extending from the lampstand. 34 And on the lampstand there are to be four cups shaped like almond flowers with buds and blossoms. 35 One bud shall be under the first pair of branches extending from the lampstand, a second bud under the second pair, and a third bud under the third pair—six branches in all. 36 The buds and branches shall all be of one piece with the lampstand, hammered out of pure gold.

37 “Then make its seven lamps and set them up on it so that they light the space in front of it. 38 Its wick trimmers and trays are to be of pure gold. 39 A talent[a] of pure gold is to be used for the lampstand and all these accessories. 40 See that you make them according to the pattern shown you on the mountain.

The temple menorah stood about 5.2–5.5 feet from base to the top of the lamps. It weighed between 66–99 pounds depending on which measurement standard was used. It was made of “zahav tahor,” translated as “pure gold" -- the highest quality of gold achievable at that time. 

The biblical and rabbinic texts portray the Temple menorah's light as illuminating the world spiritually, symbolizing divine wisdom, Torah, and Israel's mission to be a "light to the nations." The temple menorah symbolizes universal enlightenment and devine light. 

Epilogue:

Note: The 7-branch temple menorah is different than the 9 branch Hanukkah Menorah. Read more. 

Could the temple menorah point to Messiah? Consider the following: 

1) There are There are 22 Goblets on the menorah. Think of the goblet (cup). Now, if 22 reveals.... Hebrew letters ending with a Tav (cross). Genesis 22. Psalm 22. 

2) There are 9 flowers on the menorah. 9 is in Hebrew is associated with truth. Exodus 25:33–34 describes the flowers as shaped like those of the shaqed (almond tree), whose early blooming signifies divine watchfulness and vigilance, as in Jeremiah 1:11–12 where God declares, "I am watching (shoqed) over My word. The Hebrew word for "almond" (שָׁקֵד, shaqed) derives from the same root as "to watch" or "to be vigilant" (שָׁקַד, shaqad), creating a profound wordplay in Scripture.

3)  There are 11 "knobs" on the temple menorah. The knobs (kaftorim) are described in Exodus 25:36 Their knobs and their branches shall be of one piece; all of it shall be one hammered piece of pure gold. (Knobs not buds.) The mystics say the knobs represent the angelic world. BUT!!!! In horticulture, a "knob" on an almond tree is a swelling.  It is a dormant structure that can develop into a new branch often as a result of specific pruning. So their are potential FUTURE branches on the Menorah. 11 vs 12! WOW!

4) Last but not least, there are 7 flames. 

Add it up: 22+9+11+7 = 49. 49 days from Passover to Pentecost (50). The temple menorah was lit, flames, watching for Pentecost.

The Official Symbol of Israel. 

The Menorah surrounded by Olive branches, symbols of Peace. 

In the story of the great flood, Noah releases a Yona (hebrew for dove) to find land. It brought back an olive branch on the 2nd try. The dove and olive branch are worldwide symbols of peace. 

Then the yona (dove) fly away and hasn't come back. Yet. 

I encourage you listen to and consider this teaching  about the temple menorah: 

Epilogue:

Isaiah 11:1–2 -- There shall come forth a Rod from the stem of Jesse, and a Branch shall grow out of his roots. 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 of the fear of the Lord.

Citations:

[1] [PDF] THE MENORAH PSALM - Jewish Bible Quarterly https://jbqnew.jewishbible.org/assets/Uploads/371/371_menorah.pdf

[2] Psalm 67: The Menorah and the Omer - Sefaria https://www.sefaria.org/sheets/401106

[3] Psalms - Chapter 67 - Nach Yomi - OU Torah https://outorah.org/p/3565/

[4] Psalm 67: The Menorah Psalm Explained! - YouTube https://www.youtube.com/shorts/SsZd5yZhp6k

[5] Psalm 67 - Torah Today Ministries https://torahtodayministries.org/lesson/psalm-67/

[6] The Menorah: Psalms 66-67 - Emuna Beams https://www.emunabeams.com/e/the-menorah-psalms-66-67/

[7] Sefirat haOmer: The Kavanah of Psalm 67 | Hardcore Mesorah https://hardcoremesorah.wordpress.com/2011/04/28/sefirat-haomer-the-kavanah-of-psalm-67/

[8] Let's Read Psalm 67 - The Menorah Psalm - YouTube https://www.youtube.com/watch?v=wMe6JdT0e_E

[9] A Menorah Psalm - The Israel Bible https://theisraelbible.com/a-menorah-psalm/

[10] Shiviti: The Secret of Psalm 67 as Controversial Ritual Art https://amichailaulavie.substack.com/p/shiviti-the-secret-of-psalm-67-as

HAGAH -- MEDITATE ON THE LORD

Psalm 33:11 -- The counsel of the Lord stands forever, the plans of his heart to all generations.

In the Hebrew Bible, the common verb for “meditate” is "hagah", which can mean to murmur, utter, muse, or even growl, suggesting an audible, thoughtful recitation rather than silent detachment.

The root of the Hebrew word for "Muse" is הָגָה (hagah). It has a similar meaning: to meditate or ponder, often with an audible element like murmuring or low speech as one turns something over in the mind. The english definition of "muse" is essentially identical as well: A period of reflection or thought characterized by reflection or deep thought.

In his very first Psalm, David establishes meditation as a mark of a blessed life. 

Psalm 1:1-3 -- Blessed is the man

Who walks not in the counsel of the ungodly,

Nor stands in the path of sinners,

Nor sits in the seat of the scornful;

But his delight is in the law* of the Lord,

And in His law* he meditates day and night.

He shall be like a tree

Planted by the rivers of water,

That brings forth its fruit in its season,

Whose leaf also shall not wither;

And whatever he does shall prosper.

* In the Hebrew the word is "וּבְתֽוֹרָת֥וֹ" which contains the word Torah, is often translated as "Law" but it's meaning is "instruction" or "teaching" or "direction."  Therefore, you can read the verse:

"But his delight is in the law* of the Lord,

And in His law* he meditates day and night" 

as 

"But his delight is in the instruction* of the Lord,

And in His teaching* he meditates day and night."

These verses tell us not to walk in the "counsel of the ungodly (wicked)." Therefore, implicitly, we are to walk in Godly counsel. What could be described as a "Godly counsel?"

A Godly counselor is rooted in scripture, wisdom, and alignment with God's will. Godly counsel is Spiritually mature. 

Psalm 119:24 -- Your statutes are my delight; they are my counselors.

Unlike the "Eastern" practice of emptying the mind, when we "meditate day and night” on biblical scripture we are fundamentally filling our mind and heart with God’s Word and truth.  In a metaphorical sense, we are filling a vessel. 

In Scripture, meditation is an active, focused engagement with what God has spoken so that it reshapes desire, imagination, and behavior. 

This “filling” is constructive: it involves concentrating on specific words of God, rehearsing them, and applying them to concrete situations. Scripture moves from mere information to internalized wisdom, shaping decisions, emotions, and habits.

I find the best time for me to practice Hagah is very early in the morning. I post most of my blogs after hours of meditating on a word or verse. The quiet and solitude serve to remove distractions so that the content of God’s Word can be more fully attended to. I actually blogged about this process six years ago. 

The great figures in the bible, like Joshua wrote of this. 

"Keep this Book of the Law always on your lips; meditate on it day and night, so that you may be careful to do everything written in it. Then you will be prosperous and successful." Joshua 1:8

This is God speaking directly to Joshua. Meditation on Scripture isn't presented as optional, it's connected to obedience and spiritual flourishing.  Meditation is woven into the daily rhythm of biblical figures such Moses, Joshua, David as well new the great New Testament names. 

David connects the meditation of his heart directly to worship. What we dwell on internally matters to God, it's an offering.

"May these words of my mouth and this meditation of my heart be pleasing in your sight, Lord, my Rock and my Redeemer." Psalm 19:14

There's an intimacy in meditation. Meditation isn't just self-improvement; it's communion with God that brings joy to both us and Him.

David meditated not only on Scripture but on God's works, His creation, His faithfulness, His past actions. Reflecting on what God has done builds faith for what He will do.

The apostle Paul wrote in Philippians 4:8:

"Finally, brothers and sisters, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable, if anything is excellent or praiseworthy, think about such things." 

The apostle John wrote in 1 John 2:14: 

I have written to you, young men, Because you are strong, and the word of God abides in you, And you have overcome the wicked one.

We live in an age of constant distraction. Our minds are pulled in a thousand directions by notifications, news, and noise. Biblical meditation is a discipline that helps us:

• Slow down and be present with God
• Meditation turns scripture knowledge into heart transformation
• Combat anxiety by fixing our minds on truth (Isaiah 26:3)
• Hear God's voice more clearly in the stillness

May my meditation be sweet to him; I will be glad in the Lord." Psalm 104:34

This famous painting of George Washington praying at Valley Forge has always moved me. In our nation and the world there is so much distraction, deception, and confusion. But I think if one meditates on what George Washington was faced with at that moment in our history, and who he turned to for counsel, it might do a lot of good. 

Selah, pause and reflect, on the word "Hagah."

Epilogue:

The letters in the Hebrew word "Hagah" are הָגָה, Hey (5) + Gimel (3) + Hey (5) = 13.  This is the same value as the Hebrew word for Love (Ahava - אַהֲבָה) and the Hebrew word for Oneness (Echad - אֶחָד).  I would love to offer you what my meditation on those three Hebrew letters reveals, but that would make this blog post much too long. Suffice to say, the Hebrew letters have yet to let me down. 

PATTERNS OF PROPHECY

A Depiction of Judah Maccabeus victory at
the Battle of Nicanor in the "12th Month."

Reflections on the Papal Role, the Book of Maccabees, and Biblical High Priesthood

During my recent visit to the Church of the Shroud in Turin, Italy, where the sacred burial linens of Jesus are entrusted solely to the Pope, I was astonished to see a particular display. Beside the protective case for these linens stood a prominently open Catholic Bible at the book of 2 Maccabees.  

The books of the Maccabees are the foundation for the Jewish holiday of Hanukkah, the Festival of Lights. 

This seemingly simple placement speaks volumes, connecting the Catholic Church’s understanding of Scripture, prophecy, and the papal office itself. It invites us to explore the profound theological continuity that links the Jewish High Priesthood — in particular, the Kohen Gadol — to the role of the Pope in the Christian tradition. This reflection gathers scriptural, historical, and doctrinal insights to reinforce these connections and the Christian belief in Jesus' fulfillment of divine prophecy.

The High Priest and the Papacy: Historical and Theological Parallels

Throughout history, many religions have had the office of a "high priest," serving as spiritual leaders, mediators, and sacrificial heads within their communities. In biblical Judaism, the Kohen Gadol (High Priest) was uniquely authorized to offer sacrifices in the Temple, enter the Holy of Holies on Yom Kippur, and oversee the entire priestly order. This hereditary office symbolized atonement and divine mediation for the Israelite nation.

The early Christian Church carried forward priestly concepts, reinterpreted through the lens of Jesus Christ, whom the New Testament — especially the Epistle to the Hebrews — describes as the eternal High Priest, surpassing the Levitical priesthood (Hebrews 7:26-28). The bishops, including the Bishop of Rome (the Pope), were seen as successors participating in Christ’s priesthood, exercising sacramental and pastoral authority. Thus, the papacy functions as a spiritual successor to the Kohen Gadol’s unique mediating role, overseeing sacrificial worship now understood in terms of the Eucharist and Christian doctrine.

Unlike the Jewish High Priest, who exercised hereditary and ritual-specific authority, the Pope’s authority is elective, universal, and doctrinal, reflecting a shift from Temple worship to ecclesial governance. Still, the analogy remains powerful within Catholic theology: the Pope is regarded as the supreme earthly priest, shepherding the universal Church.

John 11 and the Prophecy of the Scattered Children

One striking scriptural moment linking the two offices is found in John 11:49-52. Here Caiaphas, the Kohen Gadol, prophesies — arguably unwittingly — that Jesus "would die not only for the nation but also to gather into one the children of God who are scattered abroad." This passage emphasizes Jesus' mission as a unifier and redeemer, extending God’s covenant beyond the physical Jewish nation to all believers scattered among Gentiles.

This Johannine prophecy is viewed by early Christians and Catholic exegesis as a divine confirmation that Jesus fulfills the hope of reunion and restoration rooted in Jewish tradition.

The Prayer of 2 Maccabees: A Reflection of Divine Mercy and Restoration

The book of 2 Maccabees, preserved in the Catholic canon, especially in the Septuagint tradition, contains a poignant prayer that complements John 11's theme. In 2 Maccabees 2:7-8, the faithful implore God to:

 "gather together our scattered people, free those who are slaves among the Gentiles, look upon those who are despised and detested, and let the Gentiles know that you are our God." 

This prayer reflects Israel’s longing for restoration amidst persecution and exile, highlighting God's mercy and continued care.

The Catholic Church affirms 2 Maccabees as canonical, partly because it carries themes foundational to Catholic doctrine on resurrection, martyrdom, and prayer for the dead. These teachings align closely with New Testament theology affirming Jesus as the fulfillment of God’s promise and the universal shepherd.

The Pope as a Successor in This Prophetic Continuity

The retention of 2 Maccabees and its placement alongside sacred relics such as the Shroud of Turin visually and symbolically underscore the Church's self-understanding. The Pope, entrusted uniquely with the linens that once enveloped Christ, is positioned as the visible guardian of this prophetic and salvific continuity.

This papal role not only embodies the solidarity of the Church as the gathered "children of God" but also manifests the ongoing mediatory office fulfilled first by the Kohen Gadol and now realized fully in Christ, with the Pope as his earthly representative.

The Canonical and Doctrinal Significance

The Catholic Church’s Council of Trent (1546) formally recognized 2 Maccabees as part of the biblical canon, emphasizing its value for doctrine and liturgical tradition. This acceptance counters Protestant reforms that relegated the book to apocryphal status and underscores the Church’s belief in the continuity of God’s salvific plan from Israel’s history to the universal Church.

2 Maccabees, by detailing faithful endurance, divine vindication, and hope for resurrection, echoes Christian beliefs about Christ’s atoning death and the Church’s mission in the world. The book’s references to gathering scattered people resonate with John 11’s prophecy and the Church’s understanding of its global, catholic mission to unite all believers.

Divergence Versus Continuity

It must be noted that Judaism does not regard the Books of Maccabees (1-4 Maccabees) as canonical or part of the Tanakh (Hebrew Bible); they are classified as apocryphal or non-inspired historical texts written after the prophetic era ended with Malachi and Ezra. 

In addition, the Hasmoneans (the priestly family that assumed kingship after the Maccabees victory), diverged from Pharisaic ideals. 

I would love to delve into Judaism's interpretation of Hanukkah, but ironically, that would take us on a major tangent, to say the least!  

The Martyrdom Connection

Another thing the Catholic church has in common with Maccabees is the attention to martyrdom. The Catholic Church and the book of 2 Maccabees share a deep and significant emphasis on martyrdom, anchoring this theme within their theology and history.

2 Maccabees vividly recounts the martyrdom of Jews who remained faithful to God under harsh persecution during the Maccabean revolt. These accounts highlight not only the suffering endured but also the steadfast faith, hope in resurrection, and the ultimate divine vindication promised to the martyrs (2 Maccabees 7).

Similarly, the Catholic Church venerates martyrdom as the highest witness to faith in Christ. Early Christians, many of whom gave their lives during persecutions, were seen as following the Maccabean example of fidelity unto death. The Church teaches that martyrs share in Christ’s redemptive suffering and enjoy the glory of resurrection, a doctrine supported by 2 Maccabees’ prayers for the dead and hope in resurrection, reinforcing the connection between these traditions.

Thus, the shared attention to martyrdom underscores a profound spiritual heritage: faithful endurance in the face of persecution, confident hope in God's justice and resurrection, and the profound value placed on sacrificial witness that bridges the Jewish Maccabean experience and Christian witness through the ages.

The Shepherd's Message on Hanukkah

During the Feast of Dedication (Hanukkah) in John 10:22-30, Jesus declares Himself the Good Shepherd who lays down His life for the sheep, directly tying into the Maccabean themes of Temple rededication, divine light, and heroic deliverance, while positioning Himself as the ultimate shepherd-shepherd fulfilling Israel's restoration. Hanukkah Context and Jesus' Teaching Hanukkah commemorates the Maccabees' victory over Antiochus IV, the Temple's rededication, and the miracle of oil burning for eight days, symbolizing God's faithfulness amid persecution (1 Maccabees 4:36-59).

The Shema and Divine Oneness 

In Deuteronomy 6:4, The Hebrew Shema proclaims: “Hear, O Israel: the Lord our God, the Lord is one,” affirming the unique, unrivaled unity of the God of Israel.

At the Temple during the Hanukkah feast, Jews press Jesus: "If you are the Messiah, tell us plainly" (John 10:24). He responds by affirming His sheep hear His voice and He gives them eternal life. He tells the Jewish leaders that "I and the Father are one" (vv. 27-30), claiming deity amid Hanukkah's focus on purity and light. That is as "plainly" as it gets. 

Many Christian scholars and theologians relate Jesus’ statement “I and the Father are one" to the Shema of Deuteronomy 6:4, seeing it as an intentional echo and Christological claim within Israel’s strict monotheistic framework. 

Scholars argue that in that chapter of John presents Jesus as residing within this divine unity, not violating it. 

Caring for The Sheep

In the context of the Hanukkah story, with the evil character of Antiochus who performs the abomination of the Jerusalem temple by sacraficing a pig on the altar, Jesus wants listeners to know that He won't let anyone snatch his sheep. He guards His sheep like a good Shepherd.  

Both Psalm 23 and Ezekiel 34 evoke the Shepherd imagery and Maccabean links, where God promises to gather scattered sheep and appoint a true shepherd—resonating with 2 Maccabees' prayers for dispersed Israel and Hanukkah's restoration hope. (Is is a mere coincidence that Psalm 23 follows Psalm 22?)

Unlike Judas Maccabeus's military heroism, Jesus offers eternal security: no one snatches His sheep from His or the Father's hand, fulfilling Hanukkah by embodying the Temple (John 2:19-21), light (John 8:12), and Messiah

Conclusion

My encounter at the Church of the Shroud in Turin deepened my appreciation for the intricate and profound connections that weave together Jewish scripture, early Christian faith, and Catholic doctrine. The linen burial cloths, held by the Pope as guardian of Christ’s earthly legacy, alongside an opened Bible at 2 Maccabees, visually testify to the interconnectedness of "old and new" scriptural, spiritual and prophetic narrative.

This confluence of scripture, tradition, and sacred symbol underscore the significance of the Jewish High Priest's prophecy in John 11 and the need for the crucifixion to gather of His scattered children into one, under the guidance of the universal shepherd.

Epilogue:

At the top of this post is a depiction of Judah Maccabeus victory at the Battle of Nicanor in the "12th Month." The Battle happened on the 13th day of the 12th month, which is Adar. That date, the 13th of Adar is the same date the Haman was defeated as told in the Hebrew book of Esther. This is the Purim holiday story. Haman, like Antiochus, wanted to wipe-out the Jews. In the book of 2 Maccabees 15:36

"By public vote it was unanimously decreed never to let this day pass unobserved, but to celebrate the thirteenth day of the twelfth month, called Adar in Aramaic, the eve of Mordecai’s Day."

This is where the book of Maccabees, the history of Hanukkah ends; with remembering the victory against Haman. 

Esther 9:31: This verse confirms the decree, stating it's to "confirm these days of Purim at their appointed time, as Mordecai the Jew and Queen Esther ordained, and as they had ordained for themselves and for their descendants, concerning their fasts and their lamentations". 

The "Fast of Esther" is on the 13th of Adar. The Jews killed Haman and his ten sons on the 13th day of Adar, the day originally set by Haman for Jewish genocide. The Jews defended themselves that day, on the 14th of Adar in Shushan (Susa) they were hung as a public display, with the 14th and 15th of Adar becoming days of feasting and remembrance (Purim).