For if you remain silent at this time, relief and deliverance will arise for the Jews from another place... Who knows whether you have attained royal status for such a time as this?” 

The nation of Israel and the Jewish people find themselves still in the thick of war after nearly 6 months of battle. And yet, we have seen the strength and resilience of the Lord in the Jewish people as we continue to live each day and not back down on fighting the enemy. 

As the holiday of Purim approaches, all of us can relate to how the Jewish people must have felt during the time of Esther in the Bible. Haman and many others had planned to destroy the Jewish people, and this is exactly what Hamas, Hezbollah, and Iran want to do to the nation of Israel. And yet in the book of Esther, God had a sovereign plan to deliver His people and make a way for the Jewish people to fight and defeat our enemies. Today, all of us living in Israel and those praying around the world, are pressing into the Lord to see Him do it again. We pray, “Lord, come fight for your people, protect and shield them from the enemy, and deliver Israel and the Jewish people again!”

As the Jewish people celebrate Purim this month, on the 14th of Adar, we remember the story of God delivering the Jewish people from imminent destruction in the ancient Persian Empire. This holiday is named after the word "pur" (lots), for the lots cast by Haman who was the prime minister under King Ahasuerus (Xerxes I), to determine the day he would exterminate the Jews. This story, encapsulated in Megillat Esther (Book of Esther), showcases themes of courage, faith, and God’s divine orchestration.

The Story of Purim: Courage and Providence

The Purim narrative highlights Esther, a Jewish girl who becomes queen and conceals her Jewish identity. Her cousin Mordecai refuses to bow down to Haman, which incites Haman's wrath. Haman persuades the king to sign an edict to annihilate the Jews. The story unfolds as Mordecai discovers a plot against the king. Mordechai encourages Queen Esther to rise up to defend the Jewish people by telling her that she has come to her royal position for such a time as this. Esther bravely calls a fast for 3 days and risks her life to approach the king to expose the plot against the Jewish people. She reveals her Jewish identity, and God turns the story around. The story culminates with the king ordering Haman's execution, Mordecai being elevated by the king, and a new edict written, allowing the Jews to defend themselves against their enemies. In the end, God gave the Jewish people victory over their enemies, and they celebrated with great feasting and joy! 

“On the 13th day of the 12th month, the month of Adar, the edict commanded by the king was to be carried out. On this day the enemies of the Jews had hoped to overpower them, but now the tables were turned and the Jews got the upper hand over those who hated them. The Jews assembled in their cities in all the provinces of King Xerxes to attack those determined to destroy them. No one could stand against them, because the people of all the other nationalities were afraid of them.” - Esther 9:1-2

Traditions of Purim: Joy, Memory, and Generosity

Purim traditions are designed to celebrate God’s miraculous deliverance of the Jewish people and to instil the story's lessons throughout generations. Some of these traditions include:

Megillah Reading: During the public recitation of the Book of Esther in synagogues, it is customary to drown out Haman's name every time he is mentioned with noise made by groggers or boos. This symbolised the eradication of evil.

Mishlo’ach Manot: Sending gifts of food to friends and Matanot La'Evyonim (giving gifts to the poor) emphasises the importance of community and charity during this holiday. One of the most iconic items that is included in the Mishlo'ach Manot is Hamantaschen, a triangular cookie that is typically filled with a sweet filling such as dates or poppy seeds. 

Purim Spiel: Theatrical presentations retell the Purim story, and often use humour and satire.

Dressing up in costumes and masks: The costumes symbolise the hidden miracles of the Purim story and Esther's concealed Jewish identity.

Tzedakah: The Essence of Purim and Vision for Israel's Work

“to have them celebrate annually the 14th and 15th days of the month of Adar as the time when the Jews got relief from their enemies, and as the month when their sorrow was turned into joy and their mourning into a day of celebration. He wrote them to observe the days as days of feasting and joy and giving presents of food to one another and gifts to the poor.” - Esther 9:21-22

Tzedaka, the act of giving to the poor and the less fortunate, is a Purim cornerstone. Vision for Israel extends this biblical principle throughout the year, providing essential aid to those in need across Israel. In light of this Purim, we invite you to celebrate this holiday by giving gifts to the poor in Israel. To learn more about our work visit our projects page.

Antisemitism Today: The Shadow of Haman in Modern Times

The eerie resemblance between Haman and Hamas is not lost on contemporary observers. Just as Haman cast lots to annihilate the Jewish people, Hamas launched an attack against Israel on 7th October, the day of Simchat Torah, seeking our destruction. 

But it didn’t end there. Following the attack and the subsequent war in Gaza, we are seeing a rise in antisemitism around the world today. This is a grave concern and we must learn from history.

This parallel highlights the enduring struggle against antisemitism and the importance of unity, resilience, and vigilance in safeguarding Jewish lives and heritage against modern threats. Let us raise our voices against antisemitism and stand together with our Jewish brothers and sisters.

God’s message through the Purim story is that when His people stand in courage and trust in Him, He will deliver His people from the hands of their enemies. This holiday also serves as a call to action in today's world, reminding us of the importance of standing against oppression, supporting one another, and fostering a community bound by generosity and love. God's message through the book of Esther remains ever-relevant, and now more than ever, for Israel as we find ourselves still at war.

Today, with many enemies surrounding Israel on all sides, we look to the Lord who is our deliverer and shield. He will protect and fight for His people. We expect to see Him do miracles and He will receive all the glory and honour for faithfully protecting His people and nation. 



Learn more about this joyful holiday in these blogs:
Purim—The Victory of God’s People

Are you willing to bless Israel, make a difference in the lives of people, and partner with God's plan for restoration of the land of Israel?

Explore the legacy of Purim, from its ancient origins and traditions to modern significance, The Jewish people’s resilience, and the fight against antisemitism. 

Purim: A Celebration of Deliverance | Blog | Vision for Israel

“He performs wonders that cannot be fathomed, miracles that cannot be counted.”

Now more than ever, Israel and the world need to know our God who performs wonders and miracles! The Iron Swords War began on 7th October, and this nation has been battling strong for two months. And the end is not in sight. Can you imagine how tired, weary, and broken the soldiers and people of this nation are? Many are heartbroken and devastated over the loss of their loved ones in this war. The people of Israel desperately need the hand of God to move in their lives and in this nation. Now is the time for Israel to see our God move in power through miracles and wonders!

It is the perfect time to ask the Lord for his miracles. Hanukkah is a holiday commemorating the miracles of God. Hanukkah is a time when the Jewish people remember the miracle of God fighting for us against the Syrian Greeks and the miracle of one day’s worth of oil lighting the temple Menorah for eight days. This year the celebration of Hanukkah begins on the evening of Thursday, 7th December, and ends on the evening of Friday, 15th December.

To make a very long story short, in 167 BC the Syrian Greeks were heavily persecuting the Jews and forcing them to deny the God of Israel. Many Jews succumbed to worshiping the idols of the Greeks. However, God raised Judah the Macabee and a small Jewish army to drive out the enemy from the land of Israel. 

The faithful remnant who stayed true to God, not only saw God’s miracle-working power in defeating the powerful army in battle but also were able to receive the land and reclaim the Temple in Jerusalem. 

The word “Hanukkah” means dedication. The holiday was given this name because the Jews in the time of the Maccabees had to re-dedicate the Temple to God after it had been desecrated by the Syrian Greeks with their idols. 

At the heart of Hanukkah stands the story of the jar of oil. According to the story, the Temple’s Menorah needed to be continually lit, however, there was only one jar of oil left that was pure and untouched by the Greeks. This jar of oil would only keep the fire burning for one day, but to their amazement, this one jar of oil burned bright for 8 days! This gave the Jews time to prepare fresh pure oil to continually light the Temple of God. 

The small Jewish army winning the fierce battle against the Syrian-Greeks, the oil lighting the Menorah for 8 days, and the rededication of the Temple to the Lord were extraordinary miracles of God! Back then, God was showing the Jewish people and the world that when you choose Him above all else and don’t bow down to any other idol, He will move in power to protect, defend, and fight for them.

The main tradition for this holiday is the lighting of the Hanukkiah, which is similar to the Menorah. The Menorah has 7 branches, while the Hanukkiah has 9 branches. The reason is that each night we light one candle during the eight-day holiday. The 9th candle is called the “Shamash” (attendant or servant) and is used to light the other candles.

Each day of Hanukkah, we light one candle on the Hanukkiah. Many families place the Hanukkiah at the entrance to their house or in a window for all to see the light shining bright. As people walk by and see the light, they are reminded of the faithful miracle-working God of Israel!

It is also part of the Jewish tradition to recite the “Hallel” prayer every day for eight days. This prayer comes from the word of God in Psalms 113-118. Here are a few powerful verses that we can declare over Israel as we are in the midst of a war this Hanukkah:

Psalm 115:9 – O Israel, trust in the Lord; He is their help and their shield.

Psalm 116:3-6 – The pains of death surrounded me, And the pangs of Sheol laid hold of me; I found trouble and sorrow. Then I called upon the name of the Lord: “O Lord, I implore You, deliver my soul!” Gracious is the Lord, and righteous; Yes, our God is merciful. The Lord preserves the simple; I was brought low, and He saved me.


Psalm 118:6-7 – The Lord is on my side; I will not fear. What can man do to me? The Lord is for me among those who help me; Therefore I shall see my desire on those who hate me.

Psalm 118:15 – The voice of rejoicing and salvation Is in the tents of the righteous; The right hand of the Lord does valiantly.

Psalm 118:28 – You are my God, and I will praise You; You are my God, I will exalt You.

Another fun tradition is the dreidel game. Everyone spins the dreidel, which is a game piece with 4 sides and a handle to spin. In Israel, each side has a Hebrew letter on it (Nun, Gimmel, Heh, and Peh). These letters represent the phrase ‘Nes Gadol Hayah Po’, which means ‘a great miracle happened here.’ In dreidels outside of Israel, the Hebrew letter Peh is replaced with Shin, making the phrase “Nes Gadol Hayah Sham” or ‘a great miracle happened there.’ This game is simple for kids and adults and is a fun reminder of God’s great miracles. Buy a dreidel, look up the simple rules, and play this game with your kids and family this Hanukkah! 

Since the miracle of the oil is a focal point of this Jewish holiday, the Jewish people have made it a tradition to celebrate this holiday with foods fried in oil. Some of the traditional fried foods prepared for this holiday are latkes (potato pancakes) with applesauce and sour cream, and sufganiyot (Israeli jelly-filled donuts). There are other variations of fried foods according to the different regions in the world where the Jewish people have lived.

Interestingly enough, the only mention of Hanukkah in the Bible is in the New Testament. It says in John 10:22-24:

“Then came the Festival of Dedication (That is Hanukkah), at Jerusalem. It was winter, and Jesus was in the temple courts walking in Solomon’s Colonnade. The Jews who were there gathered around him, saying, ‘How long will you keep us in suspense? If you are the Messiah, tell us plainly.’”

As Yeshua stood in the Temple courts during Hanukkah, a time when the Jews were remembering God’s miracles of rescuing them from their enemies and giving them oil and light, He declared that He was the Messiah to save them and had already worked miracles among the people. During Hanukkah, God wanted his people to know that Yeshua and the Father are one, and the miracles displayed through the life of Yeshua are from the Father.

Just as Yeshua displayed the heart and miracle-working power of His Heavenly Father, we also are called to shine His light and be used by God to do miracles to draw the hearts of people to God.

This Hanukkah, as Israel is fighting this long battle of war, let us come before our Heavenly Father who does miracles and wonders and ask Him to move in extraordinary ways to draw the hearts of His people to praise and worship Him above all else!

“In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven.” 

This Hanukkah, the people of Israel still find themselves in the middle of a war. And yet, we still choose to celebrate the miracles and wonders of God!

The God of Israel Who Performs Miracles | Blog | Vision for Israel

"See, I place the land at your disposal. Go, take possession of the land that Hashem swore to your fathers Abraham, Isaac, and Jacob, to assign to them and to their heirs after them."

The Hebrew title for the book of Deuteronomy is Devarim (lit. words) and is taken from the first verse of the book which begins with, “These are the words (devarim) that Moses spoke…” The weekly Torah portion bears the same title and covers Deuteronomy 1:1-3:22.

Deuteronomy reads like one continuous dialogue and constitutes Moses’ parting words to the nation in the final weeks of his life. The Sages of Israel referred to the book as Moses’ “Mishna Torah” (repetition/explanation of the Torah) because, in truth, the book is Moses’ final appeal to the nation, in his own words, to keep the laws and values that God had already instructed them throughout the wilderness experience (Exodus-Numbers). 

Moses’ address contains rebuke, dire warnings against potential pitfalls, and the promise that no matter how far the Jewish nation may drift from God’s direction, the door to repentance and reconciliation is always open (Deuteronomy 30:1-6). Thus, the instructions repeated by Moses in Deuteronomy are communicated verbally from his perspective: “Moses began explaining this Torah, saying…” (Deuteronomy 1:5-6) – and represent Moses’ vision of what it would take for the people to remain strong and courageous, and faithful as they prepared to inhabit the Promised Land.

As Moses delivered his “words” to the nation, he did so with the understanding that he himself would not join his people in their conquest. He knew that life in the Promised Land would be completely different from the life they had known in the Wilderness, where God’s constant presence and daily miracles that accompanied them had become the norm. They would no longer enjoy the daily provision of manna that they received for 40 years but would have to plant and sow by the sweat of their brow and depend on God’s provision of rain to produce their food. Their new life would require strength and self-discipline to avoid the snares and temptations of their pagan neighbors and false prophets. Furthermore, they would need to establish courts and a government, forge social relationships, and develop the means to provide for and protect the poor, widow, foreigner, and orphan. 

In verse 8, Moses levels with the people and explains that the challenge of securing the Land was a foregone conclusion. God would fight the battles on Israel’s behalf. The only thing that was left for the embryonic nation to do is to move forward in faith and embrace the free gift of inheritance that God had prepared for them:

רְאֵ֛ה נָתַ֥תִּי לִפְנֵיכֶ֖ם אֶת־הָאָ֑רֶץ בֹּ֚אוּ וּרְשׁ֣וּ אֶת־הָאָ֔רֶץ 

אֲשֶׁ֣ר נִשְׁבַּ֣ע יְ֠הֹוָ֠ה לַאֲבֹ֨תֵיכֶ֜ם לְאַבְרָהָ֨ם לְיִצְחָ֤ק וּֽלְיַעֲקֹב֙
 לָתֵ֣ת לָהֶ֔ם וּלְזַרְעָ֖ם אַחֲרֵיהֶֽם׃

"See, I place the land at your disposal. Go, take possession of the land that Hashem swore to your fathers Abraham, Isaac, and Jacob, to assign to them and to their heirs after them." – Deuteronomy 1:8

According to Moses, the inheritance of the Promised Land was a gift established on the grounds of God’s grace and favor for the merit of the Patriarchs, Abraham, Isaac, and Jacob. As Moses would explain later in his discourse: “It is not because of your righteousness and rectitude that you will be able to possess their country; but… to fulfill the oath that Hashem made to your fathers… (Deuteronomy 9:5).”

The notion that God’s favor is procured on behalf of a single worthy individual is a major theme throughout the Hebrew Bible (Tanakh), and serves as a basis for understanding the role of Messiah as a guarantor in the New Testament (Hebrews 7:2). The book of Genesis as a baseline is replete with examples of individuals who lived righteous lives by faith, and God extended their merits to justify a multitude. For example, Noah was considered righteous in his generation for having done everything God commanded (Genesis 6:9, 22) and for his sake, the human race was spared. Abraham was considered righteous for his faith (Genesis 15:6); and so too – Isaac and Jacob – and because of God’s love for them (Romans 11:28), countless generations of Jews and non-Jews from every nation are, and have been blessed (Genesis 12:3, 22:18). 

“As far as election is concerned, they are loved on account of the patriarchs.” – Romans 11:28

By the beginning of the First Century CE, the notion that God would prosper the nation on behalf of a righteous agent was well-established in Judaism. With this general purview in mind, Moses reminds the nation that there is nothing they could have done or could do to deserve the gift that God placed before them in keeping with the words: “natati lifneihem – I am giving it before you (v. 8).” In other words, just reach out and grab it, it is a free gift!

The foremost Jewish commentator, Rashi, comments on Deuteronomy 8:1 as follows:

The land which the Lord swore unto your fathers… Why does Moses further mention their names: to Abraham, to Isaac, and to Jacob? But it is to suggest the following: The merit of Abraham would itself suffice, that of Isaac would itself suffice, that of Jacob would itself suffice, that I should give the land to you (cf. Sifrei Devarim 8:1)

Once again, the commentary seeks to reinforce the understanding that there is nothing else that Israel could have done or anything they could do to have received the gift. The inheritance was a measure of God’s favor i.e., grace, and Israel received it not by their own merit, but by the individual merit and individual righteousness of their fathers Abraham, Isaac, and Jacob. 

Yet, as wonderful as this gift is, it still presents a dilemma: If the people are receiving an inheritance as a gift thanks to God’s love for the fathers, then why do the people have to fight for the Land? In addressing this dilemma, the classic commentators further draw on the subtleties of the Hebrew grammar in v. 8 to explain the underlying reason for why Israel was delayed in entering the Land in the first place: 


רְאֵ֛ה נָתַ֥תִּי לִפְנֵיכֶ֖ם אֶת־הָאָ֑רֶץ 

"See, I place the land before you."  – Deuteronomy 1:8a

Verse 8 begins with an imperative addressed to the nation in the singular: “re’eh – see!” The immediate statement that follows is the object of the imperative: “I have given the land before you.” However, the way in which these lines are communicated in the Hebrew text produces an unbalanced statement: The imperative is addressed in the singular (re’eh, not the pl., re’u), while the statements that follow are addressed to the same audience in the plural (lifneichem, not the sing., lifneicha):

It is worth noting for non-Hebrew speakers that, unlike the English language, second-person imperatives and personal pronouns are distinguished between the singular and the plural in Hebrew. Furthermore, while the switch from a singular address to a plural address mid-sentence is not impossible, it is striking and beckons further question and investigation. 

The classic Jewish commentaries make special note of this unique linguistic feature and deduce some relevant conclusions for the present day that are based on the circumstances of the Israelite nation that stood at the edge of the Wilderness. The 17th-century Talmudist, Chaim ibn Attar (also known as Or HaChaim), deduces the following conclusion:

“Behold (sg.), I have set the land before you (pl.);” The Torah switches from the singular re’eh, to the plural lifneichem, “before you (pl)”, because when it comes to looking at the land they were all alike. However, each individual Jew was different from his brethren in character, mentality, etc. Similarly, the nature of taking possession of the land and what it meant to each Israelite differed, so the verse's balance is in the plural.

Or Ha’Chaim’s observation bares a universal truth that is applicable to our own times: As individuals, we each have the capacity to think and express ourselves in our own unique way. The modern State of Israel is undoubtedly diverse as the world itself. And the Messianic Jewish community resembles that diversity as a microcosm of the Jewish world. However, the greatness of any civilization comes when individual parts are assembled and working together towards a common goal. 

For the rabbis, they interpreted Moses’ diverse manners of address as indicative of Israel’s corporeal unity. When it came to the Promised Land, every Jew agreed that it was important. But when it came to understanding their covenant responsibility and relationship to the Land of Israel, their perspectives differed among individuals. 

This observation hearkens to the very reason that Israel did not enter the Land in the first place: From the onset of their exodus from Egypt, and when God told them to move on from Mount Horeb, they were not united in purpose and vision. 

The importance of our own time cannot be understated. The Apostles of Yeshua had much to say about the importance of individual entities working together to comprise a single part, and the necessity of unity in vision to manifest God’s kingdom as an earthly reality:

"Just as a body, though one, has many parts, but all its many parts form one body, so it is with Messiah. For we were all baptized by one Spirit so as to form one body – whether Jews or Gentiles, slave or free – and we were all given the one Spirit to drink. Even so, the body is not made up of one part but of many"  - 1 Corinthians 12:12-14

Herein lies the necessity to fight for the Land in tandem with receiving it: The process of acquiring God’s inheritance was designed to spur the development of unity. Part of Israel’s journey through the Wilderness to the Promised Land was to unite the hearts of the people to accomplish God’s purposes through them:

"Remember the long way that your God, Hashem, has made you travel in the wilderness these past forty years, in order to test you by hardships to learn what was in your hearts: whether you would keep the divine commandments or not" 

When Israel’s vision was out of line, the Wilderness trek was extended and their glorious entry to Eretz Israel was delayed.

The same can be said of our present exile and the unity of the Jewish people and the Messianic body. What is it that prevents the ushering of God’s kingdom in our midst, or the effectiveness of the Messianic Jewish community in testifying the message of Yeshua? The answer is simple, by and large, we are not united in our vision and we don’t agree on what it means to be Jewish or to follow Yeshua. In the meantime, the process that we are walking out as individual parts and being assembled is designed for us to learn unity through trial and experience. By overcoming obstacles and learning from mistakes in humility, we grow into the “house that is being built together for God’s glory” (Ephesians 2:19-22) and hasten the manifested reality of God’s kingdom in our midst. 

Shabbat Shalom!

Gain fresh insights from Moses' vision in Parashat Devarim, exploring themes of inheritance, unity, individual merit, and the journey to the Promised Land.

Parashat Devarim: From the Wilderness to the Promised Land | Blog | Vision for Israel

Parashat Devarim: From the Wilderness to the Promised Land


Even if you had brought us to a land flowing with milk and honey, and given us possession of fields and vineyards, should you gouge out the eyes of those involved? We will not go up!” 

The Torah is like a river with a strong undercurrent that unites its seemingly independent parts to produce a consistent, central theme. Each parashah leads into the next like a logical train of thought ensuring that juxtaposed details and narratives, as unrelated as they may seem, are actually more related than they appear. That is why Yeshua and the apostles were readily able to identify the Torah’s overarching theme:

In everything, therefore, treat people the same way you want them to treat you, for this is the Law and the Prophets (Mat. 7:12)

Ideally speaking, the thread that weaves each Torah portion to the next also accompanies us as we go about our business during the week. Each parashah is divided into seven aliyahs, corresponding to the seven days of the week. Theoretically, it is possible to enter each Shabbat in sync with the rhythm and pulse of the Torah’s themes for a given week. As participants “in the world but not of it,” it is important to establish regular times of Torah study. A practical way to achieve this is to read one aliyah, or one section, of the Torah portion each day.

This week’s Torah portion is Parashat Korach (Numbers 16:1-18:32) which is named after the individual responsible for instigating the most famous insurrection against Moses and Aaron. According to the narrative, Korach, a distinguished priest from the foremost Levitical family of the Koathites, accuses Moses of establishing himself as the supreme leader in Israel and practicing nepotism by appointing his brother, Aaron, as Israel’s high priest. Korach’s argument is simple: “All Israel is holy, and God is among them,” so Moses shouldn’t exalt himself above the LORD’s assembly (Numbers 16:3).

Not to be outdone, two Reubenites from an adjacent camp, Dathan and Abiram, capitalize on the crisis and level their own grievance against Moses, accusing the supposed self-appointed leader of bringing the Israelites out of Egypt only to exterminate them in the desert (Numbers 16:12-14). Their argument is consistent with the national disapproval we read about in last week’s portion of the ordeal of the Twelve Spies, who discouraged the people with an evil report and in turn, refused to ascend to the Promised Land. This week, Dathan and Abiram protest:

Even if you had brought us to a land flowing with milk and honey, and given us possession of fields and vineyards, should you gouge out the eyes of those involved? We will not go up!” (Num. 16:14)

Together with Korach, Dathan, and Abiram insight 250 of Israel’s leaders to square off against Moses by approaching the Tabernacle with their own incense and censers (Numbers  16-19). In the end, Moses is vindicated by God’s appearance, the rebellion is squashed, and the ground opens to swallow Korach, as well as Dathan and Abiram and their families, and their entire possessions.

Lessons abound in Parshat Korach about communal strife and personal conduct when dealing with a dispute. And for that reason, it is easy to see why Parashat Korach has been read as an admonition for centuries. As a matter of fact, the New Testament provides a stark warning about the subversive division in the body of Messiah and offers Korach as an example to avoid:

Woe to them! They have taken the way of Cain; they have rushed for profit into Balaam’s error; they have been destroyed in Korah’s rebellion. (Jude 1:10-11)

It is apparent that Korach’s example is intended to serve as an everlasting reminder for all believers. Whatever Korah did was not good, and disciples of Yeshua still have to be on guard against such divisive behavior even today! That is why Jude writes in earlier verses:

Because certain individuals whose condemnation was written about long ago have secretly slipped in among you (v. 4)… these dreamers defile the flesh, reject authority, and speak evil of dignitaries (v. 8)… [they] speak evil of whatever they do not know; and whatever they know naturally, like brute beasts, in these things they corrupt themselves (v. 10).

These testimonies and more are among the many reasons Korach is remembered, and his insurrection studied as an admonition for the ages. However, as unholy as this individual may seem, we must remember that there is an overall theme that is woven into each verse of the Torah – a motif so strong that the thematic link between the first verse of a parashah (which often contains a word representing the title), and the last verse is stronger than the end of any one portion and the beginning of the next. That leads us to consider the legacy of Korach: How is it appropriate that an entire Torah portion is named after him? And if the central theme of the Torah portion is Korach, then what does that teach us about the bulk of our parashah which largely seems to have nothing to do with him?

After thwarting the insurrection, God confirms Aaron in the priesthood and provides additional legislation regarding priestly and Levitical privileges and responsibilities. In chapter 17, we read the famous passage where God instructs the twelve leaders of the tribes of Israel to write their names on their staff and to place them before the Ark of the Covenant in the Tabernacle. Overnight, Aaron’s staff – which represented the tribe of Levi – budded, blossomed, and produced almonds. Thus, confirming God’s selection.

Legends abound concerning the Rod of Aaron, and the Torah mentions that after the other eleven staffs were removed, Aaron’s staff was returned to the Tabernacle and placed before the Ark as a warning against the rebels (Num. 17:25). The Book of Hebrews asserts that the Staff of Aaron was placed inside the Ark itself, along with a golden pot of manna and the tablets of the covenant (Heb. 9:4). The midrashic traditions attest to its redemptive and messianic qualities, explaining that the same staff was given as a scepter to the Davidic kings until the destruction of Solomon’s Temple and that although it has since been lost, it will be returned again to king Messiah upon his coming as a symbol of his authority over the wicked.

On the surface, it would appear that none of these things have anything to do with Korach; however, because this section of Scripture is included in the pericope dealing with Korach, we know that somehow this is all related to his legacy.

The Book of Proverbs assures us of the fate of the ungodly and the longevity of the memory of the righteous:

The name of the righteous is invoked in blessing, But the name of the wicked will rot (Prov. 10:7).

We take this to mean that the name of the wicked will be forgotten or blotted out. As a matter of fact, Talmudic tradition teaches, “Their names shall decay for we do not mention (the wicked) by name.” This principle is most notably demonstrated in the communal reading of the Megillah (Scroll of Esther) each year at Purim, where it is customary to drown out the mention of Haman’s name with boos. If the same principle were justly applied to Korach, it would seem counterintuitive to recall an entire section of Scripture by his name.

It is notable that there is no indication of righteousness in Korach’s name itself. Nevertheless, his name lives on in biblical memory - and naming a Torah portion after him is only the tip of the iceberg!

Korach’s name and legacy are perpetuated in many places throughout Scripture, primarily through the lives of his children. This should make us pause and consider: Didn’t the ground swallow up all the rebels and their children? That was certainly true of Dathan and Abiram, but that was not the fate of Korach’s descendants (Num. 16:27).

In fact, a number of the compositions in the Book of Psalms are attributed to his sons (Ps. chs. 42-49, 84, 85, 87, 88). Elsewhere we learn that Korach merited to be a forerunner to the prophet Samuel (1 Chr. 6:3-15), one of Israel’s most notable prophets. Considering that the majority of the Psalms are attributed to King David and the sons of Korach, not to mention that the prophet who would ultimately anoint David as Israel’s king is Korach’s direct descendant, it is alarming that Korach’s name and King David are even mentioned in the same breath! But they are, and favorably so. These details could lead one to speculate that perhaps Korach was not the villain that he would appear to be.

Make no mistake, there is no saving grace for Korach although he had the privilege of fathering righteous children. Whereas his progeny repented, Korach did not. Nevertheless, the fact that Korach’s punishment did not extend to his children may be indicative of his intentions. While his judgment was misguided, he wasn’t entirely insincere whereas Dathan and Abiram actively sought out a pretense to oppose Moses. 

Korach’s dispute is accompanied by several peculiarities. On the one hand, it appears that he was set against the institution of the priesthood itself: “Everyone is holy and God is among them.” On the other hand, it is apparent that Korach and his followers sought the priesthood for themselves, as Moses explicitly states:

Is it not enough for you that the God of Israel has set you apart from the community of Israel and given you access to him, to perform the duties of the LORD’s tabernacle and to minister to the community and serve them? Now that He has advanced you and all your fellow Levites with you, do you seek the priesthood too? (vv. 9-10)

In truth, Korach was not so double minded and he was much more calculated than he appears. As a wealthy and educated leader of the Koathite family, he held a prestigious role as the foremost handler of the Tabernacle’s sacred objects (Num. 4:4-20). Having experience and proximity to the holiest items in the Sanctuary, he was more than knowledgeable in the facilitation of the Temple service. The fact that he was able to persuade a host of influential leaders and fund the distribution of 250 incense censers is also a testament to his wealth and charisma. But he was not eligible because God entrusted the office to Aaron and his descendants. It is possible that Korach sincerely believed that he was justified in his cause, that he would elevate the priestly office, and that he alone would be vindicated before God in the trial of the accusers. Whatever the case, it is apparent from his own words that Korach opposed Moses and questioned his qualifications to hold executive authority. It is also apparent from Moses’ rebuttal that Korach sought the office of High Priest for himself.

In the ancient Aramaic translation of Numbers 16:1, the opening words of our Torah portion, the phrase, “Korach took,” is translated as “Korach divided” (Targum Onkelos). To understand the intent behind the translation we must first comprehend that there are distinctions among the various sacred roles within the social fabric of Israel: For example, the primary difference between the kohanim (priests) and commoners was that the kohanim were withdrawn from the secular world and totally occupied with maintaining the sanctity of their office. This is especially true of the Kohen Gadol (High priest) to whom Korach’s accusation was levied. Concerning the High Priest, the Torah says the following:

He shall not go outside the sanctuary and profane the sanctuary of his God, for upon him is the distinction of the anointing oil of his God… (Lev. 21:12).

The Kohen Gadol had a specific vocation and carried a level of personal sanctity that did not allow him to mingle with the common people during his service. Korach certainly had this distinction in mind when he contended, “Why do you [Moses] elevate yourself above the people?”

However, there is one important aspect of the High Priest’s function that Korach overlooked: Just because Aaron was not permitted to leave the sanctuary and associate with the people did not mean that he was uninvolved in their lives. As a matter of fact, we read an inspiring account of Aaron’s service as he provides a remedy for the accusers who are dying as a result of their confrontational service:

Aaron took it, as Moses had ordered, and ran to the midst of the community, where the plague had begun among the people. He put on the incense and made atonement for the people; he stood between the dead and the living until the plague was checked (Num. 16:47-48).”

Contrary to Korach’s assessment, Aaron and every subsequent High Priest carried a unique burden in how they functioned on behalf of the people. As intercessors and mediators before God on the people’s behalf, they figuratively and quite literally stood between the living and the dead. Part of the responsibility of Kohen Gadol was to draw the people up to his own level of holiness by inspiring them, sanctifying them, and elevating them through the example of his personal conduct. However, Korach did not perceive this responsibility in correspondence to the unlimited potential of the nation. He only saw the distinction and the separation between priest and nation.

When studied in this light, it is easy to see the inconsistency in Korach’s claim. Part of his argument was true, “all Israel is holy,” as Scripture states concerning her: “but you shall be to Me a kingdom of priests and a holy nation (Ex. 19:6).” However, Korach’s failure came as a result of his inability to see those distinct functions as a single entity, edifying each other and working together to sanctify God’s name in the world. Along those lines, the apostle Peter reminds us that despite our diversity and distinct callings, we are “being built into a spiritual house to be priests set apart for God to offer spiritual sacrifices acceptable to him through Yeshua the Messiah (1 Peter 2:5 CJB).”

Although part of Korach’s mistake was in assuming that the commoners had as much right and honor as the High Priest, the division he brought into the community had the effect of strengthening the office of the High Priest. In the end, we read about the budding of Aaron’s staff and the 24 priestly gifts that follow in chapters 17 and 18. As previously mentioned, these divine demonstrations produced a sign in Israel of Messianic proportions. Furthermore, its results and the midrashic and prophetic notion that Aaron’s rod should serve not only as affirmation of his priesthood, but also as the scepter of Israel’s monarchy, aligns well with the picture the Book of Hebrews paints about Yeshua as a messianic figure who ultimately unites Israel’s most sacred offices, just as Moses functioned for a time as Israel’s de facto king, prophet, and high priest (see Deut. 18:18).

Herein lies the connection between the first and last verses of our Torah portion. Although Korach represents division and the Torah represents ideals that strive for unity and mutual love, the union that Torah brings comes not in spite of, but through, the medium of division. Just as we see at Creation - the division of waters and the separation of light and darkness - these things precipitate the goodness and blessing that God showers on the earth. In the same way, Israel’s most sacred offices must come with distinction in order to find solidarity and fullness with the coming of the Messiah at the final redemption. The same can be said of Korach. His division was a precondition to strengthening the priestly covenant and securing its validation. Thus, the name of Korach, for better or for worse, is remembered in Scripture.

Watch Batya as she teaches about Parashat Korach.

Parashat Korach is more than a Torah portion of insurrection and rebellion - but of the divine right to priesthood. Read how God protects the righteous!

Korach’s Legacy | Blog | Vision for Israel

Jerusalem, built as a city joined together. - Psalm 122:3

Yom Yerushalayim, or Jerusalem Day, is a relatively new addition to the Hebrew calendar that commemorates the reunification of Jerusalem under Jewish sovereignty in 1967. Celebrated on the 28th day of Iyar, 19 May this year, the holiday marks a pivotal moment in Jewish history and the continued importance of Jerusalem as a spiritual capital.

For over a millennium, Jerusalem has served as the capital of the Jewish people. King David conquered the city around 1000 BCE and established his monarchy there. However, Jerusalem was later conquered twice, the second time by the Romans in 70 C.E., which was a significant event in Jewish history. Since then, Jews have mourned the loss of Jerusalem for thousands of years, including an official day of mourning every year on Tisha B’Av. Although they have been in exile for two millennia, Jerusalem remains the Jews’ spiritual capital. Jews still pray facing Jerusalem and make references to the city in their religious services to this day.

The city was divided between Israel and Jordan after the Israeli War of Independence in 1948, with East Jerusalem (where the wailing wall is located) falling under Jordanian control and West Jerusalem remaining under Israeli control.

On the third day of the Six-Day War in June 1967, the Israeli army captured East Jerusalem, marking the first time in thousands of years that the entire city was under Jewish control. This victory allowed Jews access to the holiest part of the city — the Western Wall, the only remnant of the holy Temple.

Due to the young age of Yom Yerushalayim, specific customs and traditions are still emerging. The holiday is becoming a pilgrimage day when thousands of Israelis travel to Jerusalem to show solidarity with the city. This solidarity is particularly important as the international community has never approved the "reunification" of the city under Israeli sovereignty, with many countries not recognizing Jerusalem as the capital of the Jewish state.

The Israeli education system devotes the week preceding Yom Yerushalayim to enhancing students' knowledge of the city's history and geography, emphasizing its unique role in Jewish messianic aspirations since Biblical times.

The religious status of Yom Yerushalayim is somewhat ambiguous compared to Yom Ha'atzmaut (Israel Independence Day). Following the model of Yom Ha'atzmaut, the Chief Rabbinate of Israel decided that Yom Yerushalayim should also be marked with the recitation of Hallel (psalms of praise) and a lengthier version of Psukei d'Zimra (the psalms in the earlier part of the morning service). Israel's Progressive (Reform) prayer book notes that Hallel should be recited on Yom Yerushalayim, but not so the Masorti (Conservative) prayer book, which suggests a list of supplemental readings for this day.

The holiday's religious ambiguity is also reflected in the celebrations outside of Israel. While Jerusalem has significant meaning for all Jews, Yom Yerushalayim has yet to attain the popularity of Yom Ha'atzmaut and is not observed extensively outside of Israel.

Nonetheless, Yom Yerushalayim remains an important day for many Jews to celebrate the reunification of Jerusalem and the political independence of the Jewish people. As the holiday continues to evolve, its significance as a symbol of unity and perseverance will no doubt remain a focal point for Jewish communities worldwide.

A quote from Psalm 122:3, often cited in Yom Yerushalayim celebrations, serves as a reminder of the unity the day represents: "Ir shechubrah lah yachdav” — a city that was joined together.

A notable celebration marking Yom Yerushalayim is the Rikudgalim, or Dance of Flags, which is a flag-waving parade involving thousands of people, particularly young religious Zionist Jews. Participants march through the streets of Jerusalem, many wearing blue and white – the colors of the Israeli flag – to demonstrate their love and support for the city.

The parade typically begins in the western part of Jerusalem and continues through the Jaffa Gate into the Old City, culminating at the Western Wall. This procession not only serves as a joyous celebration of the reunification of Jerusalem but also as a symbol of the Jewish connection to the city's historical and religious sites.

Though Yom Yerushalayim is not as widely celebrated outside of Israel, Jewish communities around the world often hold events and activities to honor the day. Synagogues, schools, and community centers may host special prayer services, lectures, and discussions about the significance of Jerusalem in Jewish history and tradition.

In some communities, solidarity marches or gatherings are organized to express support for Israel and the Jewish people's connection to Jerusalem. These events can include live music, speeches, and educational activities for children and adults alike, fostering a sense of unity and pride in Jewish heritage.

Yom Yerushalayim has not been without its challenges and controversies. The reunification of Jerusalem under Israeli control remains a controversial issue, with the international community largely not recognizing the city as the undivided capital of Israel. Additionally, the Palestinian population in East Jerusalem and the West Bank sees the celebration of Yom Yerushalayim as a provocative act that undermines their claims to the eastern part of the city.

In recent years, the Dance of Flags parade has been criticized for its route through Muslim-majority neighborhoods, leading to tension and sometimes clashes between participants and Arab residents. As a result, alternative routes and security measures have been proposed and implemented to minimize the potential for conflict.

Despite these challenges, Yom Yerushalayim continues to be a significant holiday for many Jewish people. It serves as a reminder of the historical, religious, and cultural importance of Jerusalem and the ongoing struggle to maintain a Jewish presence in the city.

Yom Yerushalayim is a day to celebrate the reunification of Jerusalem and the Jewish people's connection to their eternal capital. While the holiday is not as widely observed as Yom Ha'atzmaut, it remains an important occasion for many Jews to express their love and devotion to the city of Jerusalem. Through parades, prayers, and educational events, Yom Yerushalayim serves as a reminder of the Jewish people's enduring connection to their ancient capital and the ongoing challenges they face in maintaining that connection.

Discover the significance of Yom Yerushalayim, the holiday that commemorates the reunification of Jerusalem, and explore its customs and history.

Yom Yerushalayim: The Celebration of Jerusalem's Reunification | Blog | Vision for Israel

Yom Yerushalayim: The Celebration of Jerusalem's Reunification

The LORD spoke to Moses, saying: “Tell the Israelite people to bring Me gifts [Terumah]; you shall accept gifts for Me from every person whose heart is so moved… And let them make Me a sanctuary that I may dwell among them.” 

The 19th reading from the Torah is named Terumah which is translated as “contribution” or “gifts.” It is found in Exodus 25:1-27:19. The first contribution recorded in the Torah is the terumah given by the people of Israel for the building of the Mishkan (Tabernacle). The Mishkan, which later gave way to the Temple in Jerusalem, was the resting place for God’s Presence and was the central focus of Israel’s corporeal relationship with God. Three times a year, the Jewish men were commanded to ascend to Jerusalem for the three pilgrim festivals of Passover, Shavuot, and Sukkot (Deut. 16:16-17); and in the days of Yeshua, the population of Jerusalem would swell to six times its normal size during these special times! Even today, no other location is more sacred and central in Jewish life than the place where the Temple once stood. And perhaps no other subject in the Bible teaches more about the process of drawing near to God, the substance of prayer, and the atoning work of our Messiah than the Holy Sanctuary. 



With the exception of the tragic incident of the Golden Calf (chapters 32-33), the rest of the Book of Exodus is devoted to the preparations for and the construction of the Tabernacle. However, many Jewish commentators agree that the incident of the Golden Calf is not unrelated to the Tabernacle. In fact, the medieval Italian Rabbi, Obadiah Sforno (d. 1550), taught that the very construction of the Tabernacle was made necessary only because of the sin of the Golden Calf (Ex. 20:21, 25:9, 31:18). Harkening back to the Mount Sinai experience, he explains that the entire nation achieved such a level of prophecy that at that time, every Jew was worthy of housing the Divine Presence. But after the sin of the Golden Calf, Israel fell from their high level of spirituality, and it became necessary for Israel to host a “central” Sanctuary.

Sforno’s evaluation of the Israelite community’s status prior to the sin of the Golden Calf is similar to the New Testament teaching that each of us should be a “human sanctuary” of the Holy Spirit: “Do you not know that your bodies are temples of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honour God with your bodies” (1 Cor. 6:19-20). According to the model of the Tabernacle introduced in Parshat Terumah and the teachings of the apostles, our personal temples contribute to a corporal sanctuary of God’s people (Eph. 2:19-22). 



In Exodus 25:2, God invites the entire nation of Israel to voluntarily contribute from their wealth and talents for the construction of the holy sanctuary (Ex. 25:2). Later in Exodus 36:3-6, the Torah states that the people were so anxious to have a share in creating a sacred space for God’s dwelling that those in charge of the work had to appeal to Moses to stop the people from giving! In response to the heartfelt and overwhelming efforts of the people (36:5), God stated his intended purpose: “They shall make a sanctuary for me – so that I may dwell among them” (25:8). Interestingly, the Hebrew does not say “among them” as most translations imply, but it says, ve’shachanti betocham, literally, ‘And I shall dwell within them.’ The implication is that God did not simply want to dwell in an inanimate edifice but within the hearts of the Jewish people.

Judaism has long taught that in the absence of the Holy Temple, there is always a sanctuary of sorts in our midst: “Every Jew should be a human temple. If he is holy, his personal temple is holy; if he sins, he contaminates it” (Scherman & Zlotowitz 1993, 569). In that regard, we recognize that every aspect of human life has the potential to be elevated and infused with holiness. In the days of the Temple, most of the offerings were served as food for the priests performing the services and the individuals drawing near for worship (1 Cor. 9:13). In the absence of the altar today, the Talmud teaches that a man’s table makes atonement (Hagigah 27a). That is to say that the centre of our conversations, our sustenance, and daily behaviour represent personal offerings of devotion and thanksgiving. In the same manner, the Apostle Paul wrote: “Therefore, whether you eat or drink, or whatever you do, do all to the glory of God” (1 Cor. 10:31). He also wrote concerning the redemption that has been procured for us by the atoning death of Yeshua: “You were bought at a price; therefore, glorify God in your body and in your spirit, which are God’s” (1 Cor. 6:20).



In the book of Ezekiel, the prophet warned Israel concerning the consequences of spiritual apathy, idolatry, and injustice: “Son of man, do you see what they are doing, the great abominations that the house of Israel commits here, to make Me go far away from My sanctuary?” (Ez. 8:6). Ezekiel spoke to a generation convinced that the Temple’s holiness, the habitat of God’s presence, would protect them from destruction and exile. However, Ezekiel stressed that the Divine Presence was gradually receding from the Temple. As we learn in Exodus 25-40, the Temple’s holiness was conditioned to the hearts of the people; when they lost their merit, it lost its holiness. Soon, the Temple would no longer be a temple, but merely a grand edifice, a shell devoid of sanctity. In this regard, Paul reminds all believers: “Don't you know that you yourselves are God's temple and that God's Spirit dwells in your midst?” (1 Cor. 3:16). The question of whether we are temples is self-evident. The real question is, are we offering our bodies and livelihood as a living sacrifice, holy, and accepting to God? This, after all, is our reasonable service (Rm. 12:1-2).

Understanding Parashat Teruma - Bible Teaching with Batya Segal

Did you know that Parashat Terumah isn't just about gifts? Learn the connection between how giving 'stirred' God's heart to dwell amongst us. Click here!

Parshat Terumah: Is My Body a Temple? | Blog | Vision for Israel

“You, Lord, keep my lamp burning; my God turns my darkness into light.” 

Hanukkah, also known as the Festival of Lights, is a precious and heart warming national holiday.

For eight days on the 25th day of Kislev (according to the Hebrew calendar), families and friends light up the candles of the Hanukkiah - a nine-branched candelabrum which is traditionally placed on the windowsill so passers by can see it, or outside of one's gate.

A popular, family-oriented activity many enjoy is walking around the old neighbourhood of Jerusalem and observing the lighting of the Hanukkah candles. What a sight to see the different and creative Hanukkiahs displayed on windows and outside the doors on the street in special wind-resistant glass boxes.

Although Hanukkah is not a biblical holiday, it is still observed by religious and secular Jews and is a great cultural opportunity for parties and celebrations as it brings much joy and warmth to the country during the cold and rainy winter season.

Families and friends light the candles together, sing traditional songs, eat sufganiyot (a round, deep-fried, jelly-filled doughnut) and other oil-based foods, spin dreidels, and play games.

Hanukkah is a joyous holiday whose origin story is one of a gruesome war, a valiant and impossible victory, and the miracle of the cruse of oil.

Hanukkah commemorates the recovery of Jerusalem and the subsequent rededication of the Second Temple at the beginning of the Maccabean revolt against the Seleucid Empire in the 2nd century BCE.

With the reign of Antiochus IV, Jews were prohibited from practicing Judaism and were commanded to worship Greek gods.

When Antiochus IV invaded Jerusalem (168 BCE), killing thousands of Jews and erecting an altar for Zeus in the Holy Temple, a small group of Jews, known as Hasmoneans or Maccabees, revolted zealously to regain control of the Temple and Jerusalem.

After two years of warfare, they pushed out the Greek army - whose forces were much more powerful and well-equipped than theirs, as God almighty was on their side.

After gaining control of the holy city of Jerusalem, the Jews found the desecrated Temple ransacked and destroyed.

Bit by bit and with great care, they rededicated the Temple to the Lord, with one of the Temple's daily rituals being the Menorah which was commanded to burn continuously before the Lord always:

"Command the Israelites to bring you clear oil of pressed olives for the light so that the lamps may be kept burning. In the tent of meeting, outside the curtain that shields the ark of the covenant law, Aaron and his sons are to keep the lamps burning before the Lord from evening till morning. This is to be a lasting ordinance among the Israelites for the generations to come." - Exodus 27:20-21

As the story goes, there remained only one cruse of oil which had not been defiled, containing enough oil to last only one night.

Yet, miraculously the one cruse of oil continued to provide oil lasting for eight nights, a sign of God's providence in the midst of darkness.

To this day, the Macabee's revolt is remembered by millions of Jews all over the world as an example of courage in the face of grave opposition.

The enemies of Israel were intimidating, using fear tactics to coerce them to serve other gods and forget their Jewish identity together with their calling to serve the one true God of Israel.

The Maccabees could have retreated back into the long shadows of intimidation cast by their oppressors, and yet they chose to advance upon darkness, armed with the truth, and reclaimed their rightful place in the presence of God in the Temple.

Unfortunately, the world we live in today offers us plenty of reasons to be anxious and intimidated. Wars and politics, inflation and sickness, ungodly morals plaguing the innocent, and a pandemic of the fear of men - are all looming in the background of our minds, stealing away our joy.

All this would leave us hopeless unless we put our hope and trust in God Almighty to fight our battles and give us strength to resist the enemy.

Yeshua commanded us to be a light to the world, understanding our place as sons and daughters of God, and giving us the confidence to face our daily fears head-on.

He not only commanded us to be bold for our own sake, shining forth His light but also for those who are locked in the chains of doubt:

"You are the light of the world. A town built on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way, let your light shine before others, so that they may see your good deeds and glorify your Father in heaven." - Matthew 5:14-16

With Him, victory is guaranteed because Yeshua sits at the right hand of the Father - King over those who oppose Him and those who surrender with a humble heart.

The Temple is a symbol of our body, mind, and soul, which often becomes contaminated by the world and its ungodly ways, and the zealousness of the Maccabees is an example of how we should fight fear and rededicate our lives to God in holiness and purity of heart.

The Hanukkah story is a great reminder of how even though fear is great, the light of God in us is much greater and can defeat the darkness.

A traditional song sung during Hanukkah is called 'Banu Hoshech Legaresh', which means: we have come to banish the darkness.

It is sung around the luminous candles of the Hanukkiah, declaring we have come to banish the darkness with light and fire and that even though each of our lights illuminates little, together, we make a great light.

The last lyrics of the song are sung even more aloud as we command the darkness to flee from us (the light), singing it twice as it grows stronger in our hearts.

So how can we combat fear and darkness in our own lives? Especially when it seems like the darkness is so much greater than us.

By carrying the light of Yeshua in our hearts, a light so great it has the authority to banish the darkness and gives us strength to encounter any enemy standing in our way:

"When Yeshua spoke again to the people, he said, "I am the light of the world. Whoever follows Me will never walk in darkness, but will have the light of life." - John 8:12

Not only is Yeshua the light of the world, but he gave us the privilege of being a shining beacon of hope to all those in need of courage.

As we enter into the Hanukkah season, let us remember that with each day of Hanukkah, as we add a candle to the Hanukkiah, the light grows and becomes stronger, just as we do when we rely on the Creator, who, with His words declared light into the world.

From Barry and Batya and the Vision for Israel team, we pray your hearts be illuminated with God's joy, peace, and pleasant memories with your loved ones this Hanukkah season.

Hanukkah is more than just a fun Holiday to enjoy; it is an eight-day reminder of courage against fear. Step into the true meaning of the Festival of Lights!

Hanukkah - Let Your Light Shine!  | Blog | Vision for Israel

In Israel today, we commemorate the Day of Atonement as a Sabbath day, when the whole country ceases work, and the roads are empty of cars and closed for travel. It has such great cultural influence that even secular Jews keep the traditions of what is considered the holiest day of the Hebrew calendar.

Jews dress in white and gather to have a last meal (called 'se'uda mafseket') before fasting food and drink beginning at sunset on the eve of Yom Kippur till the setting of the sun the day after. As we prepare to receive this somber day, we pray special prayers of repentance at the synagogue and Wailing Wall, plead for forgiveness, and confess our sins.

Since the time of Moses, God made a way for the people to be reconciled to Him through sacrificing animals until blood more powerful than that of bulls or goats was offered, but that was yet to be revealed.

In the Old Testament, in the book of Leviticus, we read how God — through Moses — instructs the people to set aside a day in which they should fast and make sin offerings, purifying themselves before Him:

"Also the tenth day of this seventh month shall be the Day of Atonement. It shall be a holy convocation for you; you shall afflict your souls, and offer an offering made by fire to the Lord. And you shall do no work on that same day, for it is the Day of Atonement, to make atonement for you before the Lord your God." – Leviticus 23:27-28

Atonement is the act of reparation for an offense or injury; in the case of the people of Israel, the High priest would first offer a sin offering for himself and his family:

"Aaron shall offer the bull as a sin offering, which is for himself, and make atonement for himself and for his house. He shall take the two goats and present them before the Lord at the door of the tabernacle of meeting. Then Aaron shall cast lots for the two goats: one lot for the Lord and the other lot for the scapegoat. And Aaron shall bring the goat on which the Lord's lot fell, and offer it as a sin offering. But the goat on which the lot fell to be the scapegoat shall be presented alive before the Lord, to make atonement upon it, and to let it go as the scapegoat into the wilderness." – Leviticus 16: 6-10

After he and his family purified themselves, the High Priest would then offer a second sin offering on behalf of the people - the blood of a goat:

"Then he shall kill the goat of the sin offering, which is for the people, bring its blood inside the veil, do with that blood as he did with the blood of the bull, and sprinkle it on the mercy seat and before the mercy seat. So he shall make atonement for the Holy Place, because of the uncleanness of the children of Israel, and because of their transgressions, for all their sins; and so he shall do for the tabernacle of meeting which remains among them in the midst of their uncleanness." – Leviticus 16:15-16

Today, since there is no temple and no more animal sacrifices, Jews have found other ways of atoning for sin.

During the ten days between Yom Teru’ah (also known as Rosh Hashanah) and the Day of Atonement, thousands of Jews go to Jerusalem, pray at the Western Wall, and beg God for mercy while touching the original temple stones.

Another tradition includes swinging a chicken in circles around the sinner's head and transferring their sins to the animal — a process called 'kaparot', which means to atone. The chicken is then slaughtered and given to the poor.

Many people give charity as a money offering; men dip in the Mikveh to purify themselves, and others pray at the 'graves of the righteous', believing that the closer they are to great figures of faith, the more likely God is to hear them.

Jews living in Israel today care greatly to keep the commands of Yom Kippur and yearn for God's forgiveness with all their hearts.

Yet, the eyes of many of the Jewish people are veiled, unable to see that there is only one way in which they can truly be reconciled to God and that is through the atoning blood of Yeshua, their Messiah.

The scapegoat and the role of the high priest were a shadow, a precursor of Yeshua, as He is the scapegoat, taking on Himself the sins of the world (2 Corinthians 5:21), and the High Priest (Hebrews 4:14-16) who stood in the gap on behalf of the people. 

It is only through the revelation of the saving power of Yeshua that anyone can experience forgiveness of sins.

Forgiveness is a precious gift, which sets the captives free from oppression, reconciles hearts, and heals the broken. 

Yeshua declared that He is the "way, the truth, and the life" (John 14:6) and that no one comes to the Father but through Him.

Sin has ruled in the hearts of man since Adam first sinned in the garden of Eden, but when we receive Yeshua's forgiveness by accepting his ways and receiving the truth, we can truly become alive in Him and receive eternal life.

By confessing our sins, we throw sin off the throne of our hearts and crown Yeshua as King of our lives, allowing His Holy Spirit to change us from the inside out — in our words, actions and intentions:

"Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God's will is—his good, pleasing and perfect will." - Romans 12:2

Although in the past, forgiveness was given only on Yom Kippur (the Day of Atonement), once a year, Yeshua, who sacrificed Himself to atone for our sins forever, made a covenant with Jews and Gentiles in his blood:

"This is my blood of the covenant, which is poured out for many for the forgiveness of sins." - Matthew 26:28

Thank God He sent Yeshua, the Yom Kippur sacrifice who made a way for all to enter into right standing with God — being our scapegoat, our High priest, our redeemer, and our King Messiah.

This Yom Kippur, as we pray for the atonement of our sins before His mercy seat, let us remember our Jewish brothers and sisters who have not yet received Yeshua's free gift of eternal forgiveness.

Abba, Elohim — thank you for giving us your Son Yeshua, whose blood atones our sins. Forgive me today of my wrongdoing; create in me a pure heart so my life will be pleasing to you. I forgive those who have sinned against me and bless them in your name.

Please grant me the grace to live according to your holiness and open the eyes of Israel to see you as their redeeming Messiah.

 Amen, and amen!

Yom Kippur (The Day of Atonement) is a time of repenting and asking for forgiveness but do Jews know that the only way to forgiveness is through Yeshua?

Yom Kippur - True Repentance | Blog | Vision for Israel

“Then the Lord spoke to Moses, saying, “Speak to the children of Israel, saying: ‘In the seventh month, on the first day of the month, you shall have a sabbath-rest, a memorial of blowing of trumpets, a holy convocation.’” 

Rosh Hashanah, which is celebrated on the first of the month of Tishri, marks the beginning of the Hebrew calendar. This special feast is mentioned in the scriptures as a holy convocation and a memorial of the blowing of trumpets.

“Then the Lord spoke to Moses, saying, “Speak to the children of Israel, saying: ‘In the seventh month, on the first day of the month, you shall have a sabbath-rest, a memorial of blowing of trumpets, a holy convocation. You shall do no customary work on it; and you shall offer an offering made by fire to the Lord.’” - Leviticus 23:23–25

On the first of the month of Elul, preparations begin for a period of special prayers in the synagogues. In the early morning hours, people gather in the synagogues to ask for forgiveness, for all the wrongdoings they have committed intentionally and unintentionally. 

Many Jews take their families on a special walk in the streets of Jerusalem, listening to the nostalgic melodies and pleasant traditional prayers emanating from the windows of the synagogues. 

Year after year, the people are taken back to their roots and reminded of the Jewish traditions they grew up with and the long history of Sephardic and Ashkenazi Jews who have prayed in Jerusalem for many generations.

“In returning and rest you shall be saved; In quietness and confidence shall be your strength.” – Isaiah 30:15

Rosh Hashanah is considered a 'Sabbath-rest'; for that reason, families gather around for a festive meal with relatives and friends as they light the candles and enjoy a meal comprised of foods that symbolize the new year:

Apples dipped in honey – for a 'sweet and happy new year'.

Round honey-covered Challah bread – the circular shape symbolizes the cyclical nature of life, as well as the crown of God.

Pomegranate – Its many seeds symbolize good deeds. When we eat the pomegranate, we say a blessing that our rights will be as many as the seeds of the pomegranate.

Fish – Blessing those in attendance to be 'the head and not the tail', and in the hope that the year will be as bountiful as the fish in the sea.


Another Rosh Hashanah tradition is that people bless each other with 'Shana tova umetuka' (a good and sweet year) or ‘Shana tova ume’vorechet’ (a good and blessed year). 

“‘And in the seventh month, on the first day of the month, you shall have a holy convocation. You shall do no customary work. For you it is a day of blowing the trumpets.” – Numbers 29:1

In Hebrew, Rosh Hashanah (the 'head of the year') is also called Yom Teruah. The word teruah means "to make a sound”. For this reason, this special holiday is marked by blowing the shofar (a ram's horn) in synagogues in Israel and worldwide. 

In the Bible, the sound of a trumpet blast was used as a special call as a warning, a time of mourning or war, or on joyous occasions – to proclaim the beginning of a festive and joyful event.

“With trumpets and the sound of a horn; Shout joyfully before the Lord, the King.” - Psalm 98:6

In Israel, the shofar is blown in the synagogue on Rosh Hashanah in a series of three types of blasts:

Shevarim — a series of three short wails

“Blow the trumpet at the time of the New Moon,

At the full moon, on our solemn feast day.” – Psalm 81:3

In this instance, the sound of the shofar is a joyous one, declaring a time of new beginnings and joy, but Rosh Hashanah is not only about welcoming the new year – the shofar also serves as a call to repentance and forgiveness.

While most of the world celebrates their new year with fireworks, New Year’s resolutions, and counting down till midnight with a drink in hand, the biblical feast of the Hebraic new year is celebrated differently.

Rosh Hashanah also begins a ten-day period leading up to the holiest day of the Jewish calendar Yom Kippur (the Day of Atonement). On Yom Kippur, the priests would enter the Holy of Holies and repent on behalf of the people of Israel and ask that God would cleanse them of their sins. 

The ten days between Rosh Hashanah and Yom Kippur are dedicated to deep introspection, self-examination, and soul searching that results in repentance. 

As believers in Yeshua, we have confidence that our sins are atoned for and that we are made a new creation through His sacrifice.

“Therefore if anyone is in Messiah, he is a new creation. The old things have passed away; behold, all things have become new. Now all these things are from God, who reconciled us to Himself through the Messiah and gave us the ministry of reconciliation. That is, in Messiah God was reconciling the world to Himself, not counting their trespasses against them; and He has entrusted the message of reconciliation to us. We are therefore ambassadors for Messiah, as though God were making His appeal through us. We beg you on behalf of the Messiah, be reconciled to God.” — 2 Corinthians 5:17-20 (TLV)

“Then I will give them one heart. I will put a new Spirit within them. I will remove the heart of stone from their flesh and give them a heart of flesh…” — Ezekiel 11:19

Only through true salvation in Yeshua and a covenant between God and man can we stand before the King of Kings and be found righteous in the Messiah.

“Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah — not according to the covenant that I made with their fathers in the day that I took them by the hand to lead them out of the land of Egypt, My covenant which they broke, though I was a husband to them, says the Lord. But this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put My law in their minds, and write it on their hearts; and I will be their God, and they shall be My people.” — Jeremiah 31:31-33

The true hope of Rosh Hashanah is the hope of reconciliation, gratitude for forgiveness, a covenant relationship with Yeshua, and the miracle of becoming a new creation.

As thousands of Jews gather to listen to the blowing of the shofar in the synagogues worldwide and in Israel, let it be a call to repentance, ushering in the days of great salvation and redemption.

And shout among the chief of the nations;

The remnant of Israel!’” — Jeremiah 31:7

As we say in Israel: May you be the head and not the tail and have a 'Shana tova u'metuka'! We have hope, peace, and love and wish you all a happy and blessed new year!

Rosh Hashanah is more than a festive holiday reminding us of new beginnings, it's an opportunity to reconcile with God and pray for salvation.

Rosh Hashanah - Covenental Reconciliation | Blog | Vision for Israel

Rosh Hashanah - Covenantal Reconciliation

And because you listen to these rules and keep and do them, the Lord your God will keep with you the covenant and the steadfast love that he swore to your fathers. 

For this week's Torah portion, we will read Parashat Ekev from Deuteronomy 7:12-11:25, which means 'Because.'

In this parashah, Moses reminds the people of Israel of the covenant God made with them, the blessings they will receive by following Him, and the consequences they would bear if they forget the Lord, their God.

Before entering the promised land, God, in His great wisdom, made sure the people of Israel did not fall prey to their pride, thinking that their righteousness gave them possession of the land. 

But will they remember all His great blessings once they get to the land flowing with milk and honey? And what is the connection between God's covenant with the Israelites and Yeshua's sacrifice on the cross?

Let's explore this parashah and see how God views His covenant mercies, how Israel responded to it throughout their 40 years in the desert, and what we can learn today. 

God's covenant with the people of Israel had numerous benefits. 

Although it would have been enough to be chosen by the God of the universe to be His people (Leviticus 26:45), God wanted to give His people a resting place from their enemies and bless them abundantly (Deuteronomy 7:12-13):

"And because you listen to these rules and keep and do them, the Lord your God will keep with you the covenant and the steadfast love that he swore to your fathers. He will love you, bless you, and multiply you. He will also bless the fruit of your womb and the fruit of your ground, your grain and your wine and your oil, the increase of your herds and the young of your flock, in the land that he swore to your fathers to give you.״

God repeats multiple times in this parashah that if the people of Israel keep His covenant, He will remove their enemies from the land. They will find rest, enjoying the brooks, wheat and barley, vines and fig trees, olives, honey, and all manner of abundance, saying: "you will lack nothing."

But one request guarantees they will continue to enjoy all the benefits of the covenant in Deuteronomy 10:12-13:

"And now, Israel, what does the Lord your God require of you, but to fear the Lord your God, to walk in all his ways, to love him, to serve the Lord your God with all your heart and with all your soul, and to keep the commandments and statutes of the Lord, which I am commanding you today for your good?"

That might sound like a simple exchange — fear the Lord and receive the covenant benefits. 

Still, for some reason, the people of Israel often forgot the Lord their God, falling into the pitfall of pride, grumbling, disbelief, and rebellion.

Before making the journey into the promised land, God reminds His people through Moses how He forgave them every time they rebelled (as with the golden calf and at Massah and Kibroth-Hatta’avah).

Why? Because He made a covenant to be their God, and staying true to his character, in His great mercy, He forgave them when Moses asked for forgiveness on their behalf (Deuteronomy 9:25-28):

"So I lay prostrate before the Lord for these forty days and forty nights, because the Lord had said he would destroy you. And I prayed to the Lord, 'O Lord God, do not destroy your people and your heritage, whom you have redeemed through your greatness, whom you have brought out of Egypt with a mighty hand. Remember your servants, Abraham, Isaac, and Jacob. Do not regard the stubbornness of this people, or their wickedness or their sin, lest the land from which you brought us say, "Because the Lord was not able to bring them into the land that he promised them, and because he hated them, he has brought them out to put them to death in the wilderness."

Moses acted as a mediator between God and the people, asking God to remember the covenant He made with Abraham, Isaac, and Jacob and forgive the people for His name's sake.

He then warns them not to become conceited, thinking that God gave them the land because of their righteousness (Deuteronomy 9:4):

"Do not say in your heart, after the Lord your God has thrust them out before you, 'It is because of my righteousness that the Lord has brought me in to possess this land".

The covenant God made with His people is the backbone of every fulfilled promise reflected in the sacrifice of Yeshua in the New Testament. 

Yeshua came to earth to die for a world He knew would rebel, betray, abandon and take His mercy for granted.

But because of the covenant God made with Abraham, Isaac, and Jacob, Yeshua considered it a joy to seal the covenant with His blood for the eternal forgiveness of mankind.

Yeshua is a mediator between God and the His people, just as Moses was.

When the people of Israel sinned, Moses would meet with God, asking Him to remember His covenant. Yeshua, making a covenant in His blood, served as the ultimate sacrifice.

From there, Romans 6:15-16 makes it clear that although we are forgiven through His covenant, we are not to use God's mercy as an excuse to sin:

"What then? Shall we sin because we are not under the law but under grace? By no means! Don't you know that when you offer yourselves to someone as obedient slaves, you are slaves of the one you obey—whether you are slaves to sin, which leads to death, or to obedience, which leads to righteousness?"

Just as God warned the people of Israel not to become conceited, Paul reminds the body of Messiah to obey God, not motivated by obligation but by grace and their desire to serve Him.

Although God's covenant is eternal and His love is everlasting, this should not be a reason to wrongfully take advantage of His kindness.

We are saved by God's grace, not our actions and works of obedience alone because God looks at the intention and motive of the heart.

Throughout history, the people of Israel forgot God and the covenant He made with them. They paid a terrible price for forgetting that every good thing they had was because of Him.

Can you recognize an area in your life where you stepped out of the bounds of God's covenant and into pride, stubbornness, or disbelief? 

Just as with the people of Israel, it is never too late to go to God's mercy seat, ask for forgiveness, and enter back into the safety of His protective covenant with you.

Yeshua made it possible for us to enter into this eternal covenant. Let us take advantage of it so we can walk in obedience and intimacy with Him and remember that we on our own possess no righteousness apart from what God Himself grants us through the covenant made in the blood of Yeshua.

Let's pray together: God, thank you for your covenant and unfailing love. Help me walk in obedience to your ways and give me the grace to continuously stay within the bounds of your everlasting promises to me.

In Parashat Ekev, God reminds the Israelites of the covenantal blessings and the consequences they will bear if they fall into pride and forget God.

Parashat Ekev - Covenantal Blessings | Blog | Vision for Israel

"When a man makes a vow to the Lord or takes an oath to obligate himself by a pledge, he must not break his word but must do everything he said." 

For this week's Torah portion, we will be reading Parashat Matot-Masei from Numbers 30:2-36:13, which means 'Tribes-Journeys'.

In this Parasha, we will explore the 40-year journey the tribes went through in the desert, the importance of our vows, following God's instructions, and making sure our words match our actions.

At this point, the people of Israel are nearing the end of their 40 years of wandering in the desert and have gone through many tests and trials.

God used their time of waiting to enter the promised land as the perfect opportunity to prepare them to face their enemies - but not before they learned to walk in another level of obedience and integrity.

Here are three examples in which God teaches the people of Israel how their words, obedience, and actions go hand in hand with consequences, for better or worse.

The parashah starts with Moses' instructions to the heads of the tribes, explaining to them the importance of treating their vows to the Lord in reverence, taking extra caution to be fully committed:

"When a man makes a vow to the Lord or takes an oath to obligate himself by a pledge, he must not break his word but must do everything he said." - Numbers 30:2

Often, words can be used casually and without much forethought of the potential consequences they might bring.

Moses was a mediator between God and the people, and God chose him as a mouthpiece to convey his will to the people — which is a great and powerful position to be in.

As a leader, he learned firsthand how important and influential his words were as he was not allowed to enter the promised land after rebuking the people at Meribah.

So it is no surprise that he teaches them one of the most important lessons: your words matter, whether that is an oath, correction, or guidance. If they are used carelessly, you risk making the holy and important things profane or even leading people astray.

Moses even gives examples of cases in which a person should be released from oaths and obligations. Thank God there is a solution even when we over-commit and bite off more than we can chew! 

God then commands the Israelites to go to war against the Midianites, who followed Balaam's advice and enticed the Israelites to be unfaithful to the Lord:

"So Moses said to the people, ‘Arm some of your men to go to war against the Midianites so that they may carry out the Lord's vengeance on them. Send into battle a thousand men from each of the tribes of Israel.’"  - Numbers 31:3-4

Although they won the battle, they disobeyed God's instructions by taking women unto themselves:

"The Israelites captured the Midianite women and children and took all the Midianite herds, flocks, and goods as plunder. They burned all the towns where the Midianites had settled, as well as all their camps."  - Numbers 31:9-11

Moses was angry since he gave them instructions, and they did not obey. He then instructed them to cleanse themselves after their disobedience. 

After some time, while dividing the plunder between the tribes, they understood their ways were not pleasing to the Lord and showed genuine remorse by collecting an offering to God:

"So we have brought as an offering to the Lord the gold articles each of us acquired—armlets, bracelets, signet rings, earrings and necklaces—to make atonement for ourselves before the Lord."  - Numbers 31:50

God wanted to give the promised land in its entirety to the people of Israel. This battle acted as preparation grounds to see whether or not they would heed his instructions when fighting against the gentile nations who possessed the land or if they would fall prey to disobedience.

The Reubenites and Gadites decided they did not want to cross the Jordan into the promised land with their people and livestock. This angered Moses, who thought they did not want to go to battle and didn't mind leaving the difficult job of conquering the land to the rest of the tribes.

As they assured him they would fight with their fellow Israelites until all the other tribes had received their inheritance, Moses reiterates just how critical it is that they follow through on their obligation before the Lord:

"Then Moses said to them, ‘If you will do this—if you will arm yourselves before the Lord for battle and if all of you who are armed cross over the Jordan before the Lord until he has driven his enemies out before him— then when the land is subdued before the Lord, you may return and be free from your obligation to the Lord and to Israel. And this land will be your possession before the Lord...but if you fail to do this, you will be sinning against the Lord; and you may be sure that your sin will find you out. Build cities for your women and children, and pens for your flocks, but do what you have promised.’"  - Numbers 32:20-27

Moses considered it a sin against the Lord if the Reubenites and Gadites did not fulfill their promises before God and urged them to take it seriously, reminding them that their own actions would hunt them down if they did not follow through.

Moses recorded all the places the people of Israel stopped along the way to the promised land and reminded them to continue serving him with reverence and obedience as he has taught them in the desert for 40 years:

"On the plains of Moab by the Jordan across from Jericho the Lord said to Moses, ‘Speak to the Israelites and say to them: When you cross the Jordan into Canaan, drive out all the inhabitants of the land before you. Destroy all their carved images and their cast idols, and demolish all their high places. Take possession of the land and settle in it, for I have given you the land to possess.’"  - Numbers 30:50-53

The common thread weaved through this parashah is just how important our words and actions are to the Lord and how when we choose to submit our ways to the Lord, He will bless our steps, but when we step out of His will, we are not able to reach the promised land, the inheritance God ordained for us.

The people of Israel are an example to us today of how to walk with integrity and not compromise, how to repent when we have gone astray and how to consider our steps carefully before we take them. We all act hastily sometimes and pay the consequences, but God is gracious to forgive us our sins as we repent and turn from our ways.

As we reflect on Parashat Matot-Masei, we thank God for teaching us how to walk with integrity in our words, actions, and commitments.

Let's pray together:
"God, please teach me how to use my words wisely and be intentional about my commitments and actions. Guide me in your ways so that I will walk in your will so I can serve you faithfully."

In Parashat Matot-Masei, the people of Israel are tested and tried in preparation to enter the promised land - but it is not without a price.

Parashat Matot-Masei | Blog | Vision for Israel

If only you would listen to God’s voice this day, and not become hard-hearted like the people at Merivah, like that time at Massah – in the desert, when your ancestors tried Me; and tested Me, though they had seen what I wrought.

Sh’lach-Lecha (“Send away”) is the 37th weekly Torah portion in the annual Jewish cycle of Torah reading and covers Numbers 13:1-15:41. The title is taken from the first word of the imperative that appears at the beginning of the parashah in verse 2 when God says to Moses: “Sh’lach-lecha” / Send away.”

“And the Lord spoke to Moses, saying, “Send men to spy out the land of Canaan, which I am giving to the children of Israel; from each tribe of their fathers you shall send a man, every one a leader among them.” — Numbers 13:1-2

Every so often, the content from the weekly Torah portion, as well as the liturgical contents of the synagogue service, not to mention the teachings of the New Testament intersect. Every Friday evening before sunset, synagogues conduct a special liturgical service to welcome the Sabbath called Kabbalat Shabbat, lit. the Welcoming of the Sabbath. The service is joyful and musical in nature, as the congregants progress through melodic renditions of Psalms 92-100 which begin with the introduction, “mizmor shir l’yom ha’Shabbat – A psalm, a song; for the Sabbath day” (Ps. 92:1).

The service actually begins with Psalm 95 before making its way back around to chapter 92 by the end of the service. Psalms 95:1 encapsulates the grandeur of the evening: “Come, let us sing joyously to the LORD, raise a shout for the rock of our salvation!” The prayer continues, and although it is sung with adulation, it concludes with a warning and reminder of the suffering that ensued for Israel in the wilderness:

Teachings

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