In the 21st century, with all of our technological and scientific advances, humankind occasionally gets the erroneous idea that we can control our destinies, that our own advancements allow us to fulfill the command of Hashem to rule over all of creation (Gen 1:28). Yet with all of our advancements, we cannot bring about even something as simple as the morning dew.  

Our haftarah takes place during a 200-year time of adjustment for the twelve tribes in the Land of Israel. It was a time of chaos, and too often a time of turning from the Torah to Canaanite practices. Jephthah or Yiftach is one of the “Judges” at this time in history, but he strikes the reader as a real outcast from his society.

Transitions! We all face them; they are inevitable and challenging, and cause anxiety, fear, and a whole slew of emotions that influence the way we act. All of this is compounded when we disagree with the decision that engendered the transition.

Three weeks have now passed on the Jewish calendar since the triumphant highs of receiving the Torah—and later the Ruach—on Shavuot. Beginning three weeks from now, we will experience the most tragic lows of the Jewish calendar—three weeks of mourning that culminate in the fast of Tisha B’Av, the ninth day of the month Av.

 This week’s parasha introduces a theme that will characterize much of the remaining narrative of Bamidbar (Numbers). Chapters 11–25 contain a series of refusals on the part of Israel to accept authority. In chapter 12 even Miriam challenges Moses’ authority.

It’s more popular than ever these days to take a shot at debunking the Bible. Among the sophomoric tactics employed is dismissing the Bible as a collection of fairy tales and legends, which usually indicates that the critic either hasn’t read the Bible with any care or doesn’t know that much about fairy tales and legends.

We’re in the final days leading to Shavuot, zeman matan Toratenu—the season of the giving of our Torah—which is also the season of the outpouring of the Ruach seven weeks after the resurrection of Messiah Yeshua.

It is not the expectation of the coming Messiah that separated Yeshua-believers from traditional Judaism, it is our fervent claim and belief that it was and is Yeshua who satisfies the messianic prophecies and expectations, even if his full manifestation is delayed for a season.

The Passover Seder comprises two halves, roughly divided by the festive meal itself. The first part commemorates the redemption from Egypt as we retell the story of the departure from Egypt, starting with “Avadim hayinu, we were slaves to Pharaoh in Egypt.” The second half concludes with the famous line, “Next year in Jerusalem!” our declaration of hope for the final redemption.

 “On the tenth day of this month [Nissan] each man is to take a lamb for the household, a lamb for each home” (Exodus 12:3). This lamb is set aside in anticipation of the Pesach sacrifice to be offered four days later. Although this mitzvah was given for a specific time in the life of Israel, the tradition continues today in the observance of Shabbat Hagadol, the Shabbat before Pesach.