What happened Jan. 6 in Washington, D.C., was quire heart-breaking to Americans and people all over the world. A heart-searching question we need to ask ourselves is, “Where do we place your hope and trust”? We may agree or disagree with how far people went in protesting the November presidential election and some of the reprehensible behavior that resulted from it — killing and injuring police and protesters, threatening lawmakers gathered inside, vandalizing the Capitol building. But the inspiration for the gatherings that day was, “We want to be free.”

The history of Israel as well as the history of the United States of America reminds us that we have to be extremely careful as to how to “take the land” or “take back our country.”

Promised Land or Deserved Land?

When the Israelites refused to trust in the One Who freed them from bondage in Mitzraim and miraculously protected the people from their captor’s pursuing army and perishing from thirst and hunger, the LORD told that generation that they would rather wander in wilderness outside the Land until they died off (Numbers 13–14). Their children would enter instead.

“Surely you shall not come into the land in which I swore to settle you, except Caleb the son of Jephunneh and Joshua the son of Nun. Your children, however, whom you said would become a prey — I will bring them in, and they will know the land which you have rejected. But as for you, your corpses will fall in this wilderness.”Numbers 14:30–32 NASB

On hearing that judgment, that generation of Israel changed their minds and tried to go in to conquer the Land. Moshe warned them that the LORD wouldn’t be with them, so they would be utterly defeated (Numbers 14:39–45). And they were.

How the people of God persisted until each tyrant desisted

Israel also lived under their unfair share of tyrants. When Yosef died, the king of Egypt enslaved the children of Israel, but in God’s time, God brought Egypt down. Pharaoh thought he had the high ground, but God brought him low.

Even after Israel entered the Land, they lived through periods when they were oppressed by the Philistines, the Edomites, etc. Those nations are gone, but Israel survives to this day, even though large remnants have broken off over the millennia, including when the 10 Northern Tribes were broken away. Yet, Israel still lives.

Daniel achieved high office during the reign of several very atrocious tyrants….Esther also was able to rule and even thrive under the thumb of Xeres and protect her people. Esra and Nehemia brought a remnant of Israel back to the promised land under Cyrus. Israel still lives.

Mattias and Judah Maccabee unified many faithful Jewish people against the oppression of the Greeks, and they were able to miraculously deliver them from the oppression of the Seleucids and restored the Temple to the worship of the One who gave Israel its mission statement and its meaning. Israel still lives.

A century after the restored freedom of the Maccabees, Rome was brought in as an ally of one faction of Israel and later a “protector” of the people Judea. That resulted in more oppression, and the Messiah of all Israel came to Earth to reveal the Kingdom of Heaven and set the foundation for its establishment in the Land. Those faithful to Yeshua were persecuted and oppressed, yet Israel still lives.

Yeshua warns us in Matthew 24 that a great persecution will come on the people of God. Yeshua tells us that we should pray that we will not have to flee in the winter or ...

The blessing of Joseph’s sons, which proceeded the blessings given to the rest of Jacob’s heirs, are very important. The fact is that Reuben, although he was the first born, committed such a grievous sin against his father that Jacob did not give Reuben the birthright. Jacob, instead gives his blessing to Joseph, through his sons Ephraim and Manasseh.

Jacob’s blessing of Joseph’s sons also placed the blessings of Abraham and Isaac on Joseph’s sons, not on the other sons. Jacob does not invoke the names of Abraham and Isaac on any of the other sons.

The Jewish people, to this day, invoke this blessing on their sons when they say, every Friday evening, “May G-d make you like Ephraim and like Manasseh.”

Table Of Contents

Jacob requires Joseph to make an oath to bring Jacob out of Egypt and bury him with Abraham and Isaac. This oath helped Joseph persuade Pharaoh to allow him to complete this oath later on.

The “end of days” is when you are called to judgement. This is a phrase that is used most commonly by the Prophets talk about the coming of the Messiah. When Jacob uses this phrase, I believe he is using it in a similar vein. I believe that Jacob was a prophet; he received and interpreted dreams and visions. He was even given insight into the interpretation of Joseph’s dreams as well.

“Then Jacob summoned his sons and said, “Assemble yourselves that I may tell you what will befall you in the days to come. Gather together and hear, O sons of Jacob; And listen to Israel your father.”Genesis 49:1–2 NASB

Genesis 49: Blessings for the 12 tribes

“What will befall you” actually means “what will call you in the end of days.” This “call” is not just a name on a birth certificate. It’s your reputation, what people know of your character, identity and personality.

Most of these “blessings” from Jacob sound more like a curse to me, as we read through all of Jacob’s prophesies, you will see what I mean.

Reuben

Reuben’s character persisted in his descendants, both in the rebellion of Korah (Numbers 16) and in General Barak, who was commissioned by the prophetess Deborah (Judges 4), was reluctant to follow God’s instruction to fight against the enemies of Israel. In the end of days, the people of Reuben will be known for their impulsive, inconsistent and instability. His people are not dependable.

Simeon and Levi

God separated Simeon and Levi. He didn’t have to disperse both tribes, he only had to disperse one of them. They made sure they were no longer a team. He only had to scatter Levi to break their bond. They were both known for their extreme anger and murderous intent.

The most famous Simeonite leader was Zimri son of Salu, the scion of a Simeonite family, who slept publicly with the Midianite woman (Numbers 25). He was killed Phineas, the grandson of the High Priest, Aaron, and from that point on, the tribes were no longer connected.

Judah

Even today, Judah, in the modern state of Israel, are still looked up to by all his brothers, both Muslim and Christian. He will maintain his dominance until Messiah’s second coming when He will take His rightful thrown.

Zebulon

“And he shall be a haven for ships.” In the Land of Israel,

The long account (Genesis 37–45) of Yosef’s1 reconciliation with his brothers via “a great deliverance” is an emotional roller coaster, showing how relationships can get derailed then put back on track — if those involved actively intervene. On a bigger canvas of Yosef’s journey from scorned and favored to slave to vizier to savior, Heaven is trying to put the relationship with mankind back together, and it has called for patient and at times extreme intervention.

Key to mended relationships is:

* Truth: There is a right way and a wrong way.* Justice: There have been wrongs in this situation.* Repentance: Those wrongs won’t happen again.* Forgiveness: There won’t be recalling of the wrongs.

The Torah passage Vayigash (“he approached,” Genesis 44:18–47:27) not only gives us insight into how to function in interpersonal relationships within our families but also within the nation where we live. There is a right way and a wrong way to restore relationships effected by a serious wrongdoing. You have to acknowledge a loss has occurred and what part you played in it, repent of your part of it and then let it go.

“Search me, O God, and know my heart; Try me and know my anxious thoughts; And see if there be any hurtful way in me, And lead me in the everlasting way.”Psalm 139:23–24 NASB

Being impartial is an active task, not a passive trait. We have to be self-aware to recognize our biases then actively take hold of positions we favor so we can honestly hear both sides and give them a fair hearing. In so doing, we follow the example of Heaven as an unbiased judge of us, actively not holding our former way of life and past deeds against us.

Ya’akov2 favored Yosef, the oldest son of the wife he loved, and the brothers coveted Yosef’s position. The traumas that Yosef suffered began with Ya’akov’s favoritism of him over his brothers. Yosef and Binyamin3 were the sons of his favorite wife, who had died in the prime of her life, even though he had many more children with Rachel’s sister, Leah. And even more, Heaven seemed to be confirming through Yosef’s dreams that he was the favored son and leader of Israel.

“He kissed all his brothers and wept on them, and afterward his brothers talked with him.”Genesis 45:15 NASB

What a change from when the brothers last knew they had seen Yosef, when they had thrown him in a pit, stolen the coat his father gave him then left him as they ate, turning a deaf ear to Yosef’s pleas (Gen. 42:21).

Now, Yosef was in the power position over his brothers, as they were over him from the top of the cistern, but Yosef refrains from revenge. Why? Among the possible reasons why he didn’t:

He selflessly served Heaven’s plan. Yosef came to understand that the LORD was with him and that what happened to him was לִפְלֵיטָה גְּדֹלָה lif’leyitah g’dolah “to a great deliverance” (Gen. 45:4–9).

Yosef was wise enough to see HaShem’s hand in all that had happened to him for the salvation of his family. Yosef was a tool in HaShem’s hand for a great deliverance.

“The LORD was with him” at Potiphar’s house. Yosef chose trustworthiness to his new master over bitterness for the raw deal his brothers gave him, and Potiphar’s house prospered as Yosef was rewarded with greater responsibility here.

Yosef had to learn that even his servitude to Potiphar as a slave was part of HaShem’s plan and he was trustworthy in that position. Even when Yosef was unjustly thrown into prison by Potiphar,

Vayeshev victuals

The betrayal of Yosef by his brothers, debating about what to do with him and selling him to Mitsraim-bound traders seems to parallel Yeshua’s betrayal and multiple trials, giving both Israel and the nations the opportunity to repent from malevolent action or murderous inaction.

Yosef is a model of standing firm on what’s immoveable — the Tzur of Israel — and fleeing the urge to assimilate, to “do as the Egyptians do.” 

Victories amid vicissitudes: ‘Punchlines’ of Genesis 37–40

* Genesis 37: Yosef dreams, and his brothers scheme

* A rift opens between Yosef and Yehudah that would centuries later become a great divide between Israel north and south.

* Genesis 38: Yehudah vs. Tamar (parallel reading: Amos 2:6–3:8)

* Punchline: “She is more righteous than I” (Genesis 38:26; see the study “Am I my sister’s keeper? Why Tamar was ‘more righteous’“)

* Compare Shaul vs. David in 1Samuel 24

* Genesis 39: Yosef vs. Potiphar’s wife vs. prison

* Don’t walk like an Egyptian: “Now flee from youthful lusts and pursue righteousness, faith, love and peace, with those who call on the LORD from a pure heart.” (2Timothy 2:22)

* Walk like the tzadiqimHebrew: “righteous ones”: “The LORD was with Yosef” (Gen. 39:2, 5, 21, 23)

* Genesis 40: Yosef interprets dreams while in prison

* Punchline: “‘Do not interpretations belong to God?’” (Genesis 40:8)

* Punchline of Pharaoh’s dreams in the next Torah reading, Miketz: “‘It is not in me; God will give Pharaoh a favorable answer.’” (Genesis 41:16)

Parallel betrayals of Yosef and Messiah

This study of the Torah passage Vayeshev will be taking a look at the betrayal of Yosef by his brothers. They’re debating about what to do with them, before selling him to the Mitzrayim-bound traders.

In the story of Yosef’s betrayal by his brothers there are parallels with the betrayal of Yeshua. During the course of the multiple trials Yeshua endured, both the nation of Israel and the gentiles, as represented by Rome, had several opportunities to repent from this malevolent action that they were taking, or you could say murderous inaction, in some of those cases. And the other thing we’ll touch on is to emphasize that Yosef is an excellent role model for standing firm on what’s immovable, the rock of Israel, and fleeing from this urge to assimilate and “to do as the Egyptians do,” as you might say.

So this is a great theme to be hitting here, even if briefly, during this time of Chanukah.

Today as we remember Hanukkah, it is not only about the rededication of the temple. More precisely, it’s a lesson about not assimilating, not being pulled into the dominant culture around you to the point that’s what is essential to be holy, to be separate, is no longer separate, and you become indistinguishable from the culture and the nations around you and stop becoming an ambassador, and going “native” instead.

There is a story about a conversation a between President Reagan and his ambassadors. It’s said when he was calling them into his office, he would ask the ambassador, “Who do you represent?” If the ambassador said, “I represent such and such country,” President Reagan would forcefully correct them, stating, “No,

Reconciliation is a difficult path that’s never easy. But it’s especially challenging to heal the breach in relationship with someone who we know has no intention of receiving it. Yet, we can’t reconcile with someone who we have wronged or who believes strongly that we have wronged them — empty handed.

Once we have reached out toward reconciliation and the other party refuses to fully accept our gifts and repentance, it’s better to simply walk away in peace and let God work it out.

That’s behind the parade of gifts of contrition Jacob sent to his brother, Esau, as recorded in the Torah passage וישלח Vayishlach (“he sent,” Gen. 32:3–36:43). And we’ll see in the parallel passages of Obadiah and Matthew 5 that what God hates gloating when our enemy is knocked down and punished by God — more so than the unforgiveness of our enemy.

Table Of Contents

Genesis 32:3–33:20: Reconcilable differences between Jacob and Esau

The Torah section וישלח Vayishlach (“he sent,” Gen. 32:3–36:43) begins with Jacob’s trying to reconcile with Esau. We see that God was the One Who separated Jacob and Esau.

When Esau received word that Jacob was returning to the Land, he brought an entourage of 400 men with him. There is no doubt that these men of Esau were an army. Jacob had every right to be concerned about this. However, Jacob had learned a lot during his sojourn with Laban — a heavy dose of dishonesty.

We also see hints in Laban’s final conversation with Jacob that he had planned to kill Jacob and steal Leah and Rachel and all his children back with him. It was only after God intervened with Laban in a dream that Laban didn’t follow through with his evil plans. Laban was very useful in teaching Jacob important life lessons and how to deal with Esau.

Jacob did not actually trick Esau of anything, Esau knew what he was giving up when he traded the birthright for the porridge and it was Rebekah who tricked Esau of the physical blessings, not Jacob.

Jacob’s wives also had their own relationship with Laban, which was not much better than Jaocb’s as well as their own relationship with HaShem.

You can’t reconcile with God without reconciliation with your ‘brother’

Jacob could have bypassed Esau and avoided him altogether. By this time, Esau was living in the land of Seir, far to the east of the promised land. Jacob however, knew that his brother had something against him and so he wanted to reconcile before making his offerings to HaShem and returning to his father’s house.

Yeshua (Jesus) taught this approach to reconciliation in the Sermon on the Mount:

“But I say to you that everyone who is angry with his brother shall be guilty before the court; and whoever says to his brother, ‘You good-for-nothing,’ shall be guilty before the supreme court; and whoever says, ‘You fool,’ shall be guilty enough to go into the fiery hell. “Therefore if you are presenting your offering at the altar, and there remember that your brother has something against you, leave your offering there before the altar and go; first be reconciled to your brother, and then come and present your offering.”Matthew 5:22–24 NASB

Jacob knows he shouldn’t go to Bethel to thank God for his safe retur...

God, Who is faithful to start the work of deliverance in us, also is trustworthy to finish it too, when we walk through life like we trust we can overcome our old life of slavery. 

 In the Torah reading ויצא Vayetze (Genesis 28:10–32:2), Jacob spent 20 years in his uncle’s house, slowly transforming from a cowardly younger brother, who had to sneak away after taking his brother’s birthright and covenant blessing, and only caring about himself, to a strong patriarch of a large family who had to think of others before himself. God took away Jacob’s reproach.

His transformation from Jacob the deceiver to Israel the overcomer took a lifetime to complete. So will those of us who answer Heaven’s call to be adopted into the commonwealth of Israel.

Table Of Contents

Highlights of Vayetze

* Genesis 28:10–22: Ladder between Heaven and Earth* Genesis 29:1–14: Ya’akov meets Rakhel* Genesis 29:15–30: Laban dupes Ya’akov into working 14 years for Rakhel* Genesis 29:31–30:24: Le’ah and Rakhel battle over babies* Genesis 30:25–31:16: Ya’akov sheepishly rope-a-dopes Laban* Genesis 31:17–32:2: Ya’akov flees, and Laban overtakes him

Pattern shows the purpose: Transformation of Ya’akov

Rabbi David Fohrman’s lesson “The Secret Meaning Behind Joseph’s Name” reveals what seems to be a chiasm in the Vayetze reading. A chaism is a literary structure that pairs portions of a passage together thematically, pointing the astute reader toward a key insight. In Hebrew, it’s known as an אתבש ATBaSh structure, based on the first letter of the Hebrew alephbet (א) pairing with the last letter (ת), the second letter (ב) with the penultimate letter (ש), etc.

Jacob’s character changes profoundly from the time he leaves his father’s house to Haran and then when he returns to his family home from Haran 20 years later.

According to Fohrman’s take, a point of this passage seems to be that Yosef (Joseph) is key to removing the shame of the family of Israel proper.

A. Ya’akov leaves for Kharan, encounters angels and names the place (Gen. 28:10–17)

B. Pillar erected to mark the “covenant” between Heaven and Ya’akov (Gen. 28:18–21)

C. Tithe (Gen. 28:22)

D. Ya’akov encounters three flocks of sheep at the well (Gen. 29:1–3)

E. Wages: Rakhel, for seven years of work (Gen. 29:15–20)

F. Give me my wife, Rakhel (Gen. 29:21)

G. Rakhel’s shame of being bypassed in front of the אסף osef (“gathering”) (Ge. 29:22–30)

G’. God gathered (i.e., took away) Rakhel’s reproach (אָסַף אֱלֹהִים אֶת־חֶרְפָּתִי) in the birth of יסף Yosef (“increase”) (Gen. 30:22–24)

F’. Give me my wives and children (Gen. 30:25–26)

E’. Wages: Providential selection of livestock (Gen. 30:28–35)

D’. Flocks separated by three days (Gen. 30:36)

C’. Wages changed 10 times (Gen. 31:7)

B’. Pillar erected to mark the covenant between Ya’akov and Laban (Gen. 31:43–55)

A’. Ya’akov leaves Kharan for Eysau, encounters angels horizontally and names the place

When God likes someone, He has a reason. When God says He doesn’t like someone, He also has a good reason. So why didn’t God like Abraham’s grandson Esau?

The Torah reading תולדות Toldot (“generations,” Genesis 25:19–28:9) and its companion passage in Malachi 1 teach us about Esau’s character and insight — or lack thereof — as well as his understanding of his own parents. We also will understand why God wanted Esau and Jacob — and their descendants — to live separately.

Based on what we read about Esau’s descendants in Scriptures in later years, it’s because Esau did not teach his children properly as Abraham had done. We see that Esau’s descendants did not walk in Abraham’s footsteps, including one of Esau’s most infamous descendants, King Herod. He’s the king who ordered the murder of toddlers in Beit Lechem (Bethlehem) to stamp out the Messiah’s threat to his reign.

Abraham was still alive in Esau and Jacob were born, and they were about 15 years old when Abraham died. They would have been raised with Abraham as a significant figure in their lives for their first 15 years of life.

As we know, the Torah says that the first-born son is supposed to get the double portion of the father’s estate, but we know (from the revelation in Scripture) that Jacob valued those things more than Esau.

Eager for the hunt

Esau was more of a hunter-gathering personality. He preferred to survive by his own hands. Jacob, on the other hand, valued Isaac’s and Abraham’s house. God did not call Abraham’s family to live off the land as hunter-gatherers, He blessed them with flocks and herds so they would not need to live as hunter-gatherers but Esau preferred the adrenaline rush of the hunter-gatherer life. Esau preferred to live in the here and now, while Jacob preferred to live for the future. That is the difference between life in the flesh flesh and life in the spirit.

“When the boys grew up, Esau became a skillful hunter, a man of the field, but Jacob was a peaceful man, living in tents. Now Isaac loved Esau, because he had a taste for game, but Rebekah loved Jacob. When Jacob had cooked stew, Esau came in from the field and he was famished; and Esau said to Jacob, “Please let me have a swallow of that red stuff there, for I am famished.” Therefore his name was called Edom. But Jacob said, “First sell me your birthright.” Esau said, “Behold, I am about to die; so of what use then is the birthright to me?” And Jacob said, “First swear to me”; so he swore to him, and sold his birthright to Jacob. Then Jacob gave Esau bread and lentil stew; and he ate and drank, and rose and went on his way. Thus Esau despised his birthright.”Genesis 25:27–34 NASB

Esau is being melodramatic here. Esau had already made it all the way home after his long hunting trip. Esau lived in a household with many servants to help take care of his needs. Esau was not tricked by Jacob at all. Esau reasoned that the large bowl of lentil soup Jacob was offering, was of greater value to him than the birthright that he logically believed Isaac would offer him in the future on his deathbed.

Envy: the art of counting someone else’s blessings, rather than your own

Isaac knew the reputation of the Philistines. After all the first thing they ask him is “Who’s that woman with you?” Isaac’s fear that the Philistines would kill him to take his wife is not unfounded especially since Abimelech had to issue an edit of protection for them once he found out that Isaac and Rebekah were husband and wife. If the Philistines did not have a habit of coveti...

Death has its sting, Western society tries to avoid any realization of the limits of our lives. We try to cheat death, reverse the signs of aging, etc. The rituals of mourning like we see at the beginning of the Torah reading חיי שרה Chayei Sarah (“Sarah’s life,” Gen. 23:1–25:18) are not only for those who survive but they also help us look forward to the resurrection, where we have our hope.

The Egyptians loaded up the burial site of the deceased with that they would need for the afterlife, including food, chariots, gold, etc. but the Jewish and Eastern Orthodox do not do these things at all.

In the Jewish community these societies are called chevra kadisha (Aramaic for “holy society”). The similarities between the Orthodox Jewish and Orthodox Christian burial process are very similar:

* Reading of the psalms in the presence of the deceased* Bathing the body and washing hair* Giving the deceased a final manicure, pedicure* Drying and styling the hair* Anointing the body with olive oil and essential oils* Dressing the body in their “Sunday best” — dress the person as though they are being prepared to meet the King, because in reality, that is the next thing that will happen to them.

Baptized for the dead

We see in 1Cor. 15:13-32 New Testament justification for these respectful practices regarding the body of the recently deceased. When we are respectful with the final affairs of the dead, we are living out our faith of the resurrection. We are putting that faith into action.

“Otherwise, what will those do who are baptized for the dead? If the dead are not raised at all, why then are they baptized for them?”1Corinthians 15:29 NASB

The “baptism for the dead” is not an salvific act by one person for another. Rather as seen in the preserved tradition in Judaism, it is the bathing of the body of the deceased itself in preparation for burial (Acts 9:37; m.Shabbat 23:5). We are treating the person with respect because of the promise of and the hope in the Creator of Heaven and Earth.

We mourn and grieve the loss of companionship with our parents, siblings, friends and children. We have hope that the one who created us will resurrect all of us and that the separation, which seems permanent, is in fact, temporary and those compaionships will be restored.

“But we do not want you to be uninformed, brethren, about those who are asleep, so that you will not grieve as do the rest who have no hope. For if we believe that Jesus died and rose again, even so God will bring with Him those who have fallen asleep in Jesus.”1Thessalonians 4:13–14 NASB

Death has no power over God. Rather, God is the one who has power over death, but as our culture has lost its faith in God, our world has also lost its hope. This is partly why practices such as cremation are so popular.

How many lives did Sarah live?

Jewish sages and rabbis noted on Genesis 23:1–2 that Sarah was one of a very few women’s whose age, death and burial were recorded in Scripture. Her age much have been recorded for a very important reason and generations of Jewish sages pondered the possible meaning of this piece of information.

Rabbi Akiva saw a parallel between Sarah’s 127-year life and the 127 provinces that Esther ruled as queen of Persia. He saw Sarah as “princess” of time and what happened in it, while Esther was a ruler over peoples and land.

The medieval sage Rashi riffed on the Hebrew construction of her age — “a hundred years and twenty ye...

The Torah reading וירא Vayera (“he appeared,” Genesis 18–22) is packed full of some iconic events:

* Abraham and Sarah hosts Adonai and His cohort of angels* Abraham haggles with God for Sodom and Gomorrah* Lot tries to offer up his daughters to the Sodomite mob* Destruction of Sodom, Gomorrah and surrounding cities* Exile of Lot and his daughters* Birth of Yitzkhak (Isaac) to Sarah* Expulsion of Hagar and Ishmael* Sacrifice of Yitzkhak* Introduction of Yitzkhak’s wife, Rivkah (Rebekah)

Genesis 18: Hospitality in a hostile world

One of Abraham’s main positive attributes is his hospitality. When he saw the strangers come towards his home, he called them to his home. He offered them food and drink.

Abraham took care of their physical needs without asking anything of them in return. He offered them bread and water but actually gave them bread, meat and cheese, a full meal. Abraham went above and beyond for his guests.

Now, keep in mind that Abraham and Lot were Gentiles, not Israelites. God did not hold Abraham or Lot, for that matter, to the same rules that He later gave to Moses at Sinai.

At Abraham’s time, there was no Torah from Sinai. The law of the Gentiles was the law of the land. What he did know, is that he treated everyone who he came across with compassion and humility, whether family, friends or even strangers.

Matthew 25:31–46 fleshes this out even further in the parable of the sheep and goats. How does Yeshua judge Gentiles? Does He judge them based on Shabbat, the Kosher dietary rules, etc? No. There is no Greek or Jew in the Kingdom of Heaven but on Earth, these distinctions are still in force.

The Gentiles are judged by their conduct, specifically on how they take care of other people (Rom. 2:12–16). This shows us how God judges Gentile people and nations. His ruler to judge their conduct is all about the Golden Rule (Lev. 19:18; Matt. 19:19; Mark 12:31; Luke 10:27; Rom. 13:9; Gal. 5:14; James 2:8).

When you know something and you don’t do it, you are judged more harshly than when you don’t know that something is wrong and do it. Ignorance of the law is no excuse, but it does mitigate the punishment a little bit.

Matthew 25: Parables of Israel and the Gentiles

In Matthew 25:1–13, the 10 virgins know the Messiah was coming but were not prepared. They let their oil ran out. They knew they should have had enough oil to last for a long time, but they didn’t prepare themselves in advance.

In Matthew 25:14–30, the parable of the servants and the talents teach us that we are to carefully take care of and use properly what we have been given. This also applies to the rules of the Torah that God has given us.

Both the virgins and the servants know their king. They aren’t ignorant, as the Gentiles. They know better. They know what is just and unjust in the eyes of their king. The virgins are like the common person and the servants are those who are in leadership among God’s people.

Now, let’s go back to Abraham and Lot with Matthew 25, but particularly Matthew 25:31-46 in mind.

Was Abraham a ‘sheep’ or a ‘goat’?

How did Abraham act? Like a sheep or a goat? Did he take care of those in need or did he disregard them. We know how Abraham treated strangers with kindness and God rewarded his conduct accordingly.

Genesis 18:19 shows us why God loved Abraham so much:

“For I have chosen him, so that he may command his children and his household after him to keep the way...

Some of us come from a world far from God and have come close to God. Others were “born into” the family of God, with your faith journey established by your parents but you had to grow into your own unique relationship with HaShem. We are all on our own journey to the Kingdom of God, and we have met others on the same road who are heading in the same direction.

In the Torah reading לך לֹך Lech Lecha (“go forth,” Genesis 12–17), we see how God is establishing Abram as His emissary on earth, but it was not an easy path. Abram was not the perfect emissary. God often has to save Abram and his family from Abram’s errors in judgement. Unfortunately, Abram’s son Isaac repeats some of these errors.

We need to watch for repeating motifs in Scripture, because HaShem uses repetitions of words, phrases and details of key events and people to point us toward lessons. As those who have mastered a challenging skill know well, the best way to learn something is to repeat the lesson multiple times.

Where is our hometown? Where do we come from? The place where you were born isn’t necessarily your hometown. Your hometown is the place where your identity and values really gelled.

Abram was born and raised in Ur of the Chaldeans. He later moved, with his family to Aram. He later left Aram to the land God promised him. When Abram left Aram, he left behind all the idolatry and paganism that his brothers did not.

You can’t dabble in the dark side and presume it won’t taint you, because it will inevitably desensitize you. Lot later learned that the hard way because he didn’t change Sodom; Sodom changed him.

Have you ever returned to your hometown for a family reunion, high school reunion, etc.? When you return home you often feel like you are in an alien place because your life has grown in a different direction since you left.

Have you made progress in your path from bondage to freedom. We are told “you can’t take it with you” but we need to understand that we shouldn’t want to take it with us.

God of resurrection

Yeshua the Mashiakh (Jesus the Christ) was quizzed about whether there would be a resurrection, and Yeshua ties that reality that the LORD is the God of Abraham, Isaac and Jacob.

“On that day some Sadducees (who say there is no resurrection) came to Jesus and questioned Him, asking, “Teacher, Moses said, ‘IF A MAN DIES HAVING NO CHILDREN, HIS BROTHER AS NEXT OF KIN SHALL MARRY HIS WIFE, AND RAISE UP CHILDREN FOR HIS BROTHER.’ “Now there were seven brothers with us; and the first married and died, and having no children left his wife to his brother; so also the second, and the third, down to the seventh. “Last of all, the woman died. “In the resurrection, therefore, whose wife of the seven will she be? For they all had married her.”” (Matthew 22:23–28 NASB)

This question posed by the Saduccees shows that they were not really looking forward to the Kingdom of God because they wanted to know if they would have the same status in the Kingdom that they had on earth.

We are not to long for Mitzraim, we are not supposed to long for the life we lived before we came to the LORD.

“’For this commandment which I command you today is not too difficult for you, nor is it out of reach. It is not in heaven, that you should say, “Who will go up to heaven for us to get it for us and make us hear it, that we may observe it?” Nor is it beyond the sea, that you should say, “Who will cross the sea for us to get it for us and make us hear it, that we may observe it?