Rashi says that Pharaoh saw the signs and wonders of Moses and Aaron as if they were simply bringing more magic Egypt, like "importing straw to Ofrayim, a city full of straw." How does this interpretation help us to be prepared to share our faith clearly? Learn more in the 5 Minute Torah commentary on Parashat Va'era (Exodus 6:2-9:35).
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 Posted February 28, 2014 - 11:53am
As disciples of Yeshua, one of our responsibilities is to imitate him. One of the examples he gives us is when he tells his disciples to gather up the crumbs from the miracles of feeding the multitudes. Why did he do this? Since he likened his teachings to that of bread from heaven, one possibility is that it was to teach his disciples to not loose one of his teachings. We are to collect them and consider even the "scraps" as precious. The bulk of these teachings by our Master reside within the Gospels. If you didn't know it already, we have been working our way through the Gospels chronologically, from a Messianic Jewish perspective since the beginning of last October. We have been recording our classes and posting them on this site (usually posted on Fridays, since the class is held Thursday night). But only recently have we opened the audio for these classes to the public. If you want to be a serious disciples of the Master and learn his teachings and cling to even the "crumbs" of his words, why not start by studying along with us each week? Attached you will find a snippet from our most recent audio class discussing the delicate balance between our intimacy with the Father and our obedience to Him in conjunction to our responsibility of working towards tikkun olam (repair of the world). Take a listen to this sample and then join us each week as we study the life and teachings of our Master… Yeshua the Messiah. |
 Posted December 29, 2013 - 6:03am
In our study thus far, we have seen how the Gospel — the Good News — of John the Immerser, Jesus, the Apostles (represented by Peter) and Paul are all in agreement as to its basic content. The Gospel first proclaimed by John pointed to a coming King who held judgment in his hands. Of him, John said,
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Posted December 29, 2013 - 6:00am
Within the biblical record we find a concept called middah k’neged middah, or “measure for measure,” quite frequently. The book of Genesis is filled with examples we can clearly see. For instance, just as Jacob used deception and disguises himself in order to receive the blessing from his father Isaac, he is deceived by Laban and Leah is substituted for Rachel. Just as Jacob used the skin of a goat to deceive his father, the skin of a goat is used to deceive him into believing Joseph has died. Just as Judah lead his brothers in selling Joseph, making his father believe he is dead, both Judah’s sons Er and Onan were taken by the LORD allowing Judah to feel the pain of his father’s loss. Just as Pharaoh threw the Hebrew babies into the Nile, the Egyptian army was destroyed by the waters of the Red Sea. The list goes on and on. We also have this principle explained to us in the light of the compensation for damages within the Torah with the expression “an eye for an eye and a tooth for a tooth.” If a person is responsible for damaging another’s property, he is liable for restitution to the degree of damage. |
 Posted December 9, 2013 - 4:30am
In our previous edition of Dust of the Master, we made the observation that many times a Jewish text can help us better understand a teaching of Yeshua. We started by exploring the text of Mark 2:21-22. In this issue we will look at a traditional interpretation of this passage and then look at a few Jewish texts which will help us better understand Yeshua’s words in this instance. Let’s first take a look at the traditional understanding of this passage. Here is a traditional interpretation pulled at random from an internet search:
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Latest Book Review
The Magerman Edition
Publisher: Koren Publishers
Year: 2014
The Koren Ani Tefilla Siddur is one of the latest in Koren’s growing collection of siddurim (prayer books) geared towards a specific demographic. Koren describes Ani Tefilla as “an engaging and thought-provoking siddur for the inquiring high school student and thoughtful adult.” Koren says that Ani Tefillah has been developed in order “to help the user create their own meaning and connection during the Tefilla [prayer] experience.” The name of the siddur is connected with its objective. Ani Tefilla means “I pray.”
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