Miguel Forero, Author at A Rood Awakening

Are they blind like Isaac?

Growth takes time. Vision becomes clearer with each step. When someone wants to see, we can walk alongside them. But when someone refuses, the old saying proves true: There is no worse blind person than the one who chooses not to see.

Not only the House of Judah carries a veil that prevents them from recognizing the Messiah. The House of Israel as well—of which the church is a part—has a veil that keeps it from embracing its identity as Israel and from walking in the Torah of Yehovah.

Spiritual blindness has always been a recurring theme in Scripture. Yehovah warned His people through the prophets about their inability to see and hear—mirroring the very idols they chose to follow.

Yeshua also confronted the blindness of His generation. They witnessed His signs. They heard His teachings. Yet many failed to understand. A striking example is the resurrection of Lazarus.

A Miracle That Divided Hearts

Lazarus, come out!” The one who had died came out, his hands and feet wrapped in cloth, and his face covered. Yeshua said, “Unbind him and let him go.
John 11:43–44

Many religious leaders who witnessed this miracle believed. Yet others ran to the Pharisees, triggering a meeting of the Sanhedrin and a plot to kill Yeshua.

How can two groups see the same miracle, hear the same words, and walk away with opposite conclusions?

Because one group was spiritually blind.

Not physically—but in the deepest sense. They saw signs yet feared losing their influence more than they feared missing their Messiah.

Why Reasoning Alone Is Not Enough

Explaining spiritual truth to someone who is spiritually blind is like trying to describe colors to someone who has never seen, or music to someone who has never heard.

That is why forcing arguments rarely works.

But something very different happens when a person approaches with a genuine desire to learn. That person resembles the blind man whom Yeshua healed in stages:

I see people… like trees walking.
Mark 8:24

Growth takes time. Vision becomes clearer with each step. When someone wants to see, we can walk alongside them. But when someone refuses, the old saying proves true:

There is no worse blind person than the one who chooses not to see.

Can Spiritual Eyes Be Opened?

Luke gives us the answer.

Their eyes were kept from recognizing Him.
Luke 24:16

The disciples on the road to Emmaus walked with Yeshua Himself—and still could not recognize Him.

Not until He opened their eyes.

Their eyes were opened, and they recognized Him.
Luke 24:31

This truth humbles us:

We see only because Yehovah, in His mercy, has removed our veil.

That is why we cannot look down on those who do not yet understand. We didn’t arrive here by brilliance or effort. We arrived because Yehovah touched us.

Blindness in Both Houses: Judah and Israel

Shaul wrote:

A partial hardening has come upon Israel.
Romans 11:25

Traditionally this has been applied to Judah. Yet today we can clearly see that Ephraim—the church—also carries a partial blindness. Both groups have a veil.

But something extraordinary is happening.

Yehovah is lifting that veil from individuals in both houses. Men and women across the world can say, just like the disciples of Emmaus:

Did not our hearts burn within us as He opened the Scriptures to us.
Luke 24:32

We thank our Father for giving us sight. And we trust that He will also open the eyes of our loved ones. There are still many who must be gathered before the end.

…and then all Israel will be saved.
Romans 11:26

Yehovah is in full control.

When His time comes, both Judah and Ephraim will see clearly.

What Should We Do Until Then?

Here is our role while Yehovah completes His work:

Remain faithful.
Continue growing in obedience to the Torah.
Live consistently.
Ephraim is examining us closely. Our life must match our words.
Pray to stay firm on the narrow Way.
We walk by His grace, not our strength.
Intercede for those who cannot yet see.
Only Yehovah can remove the veil.
Stay sensitive to the Ruaj Kodesh.

Be ready to guide those whose hearts are awakening.

Final Thought

The veil is lifting. Hearts are awakening. Yehovah is calling people back to His covenant from both houses.

May we remain faithful, humble, and ready—until the day when all Israel sees clearly and the fullness of His plan is revealed.

Your Couple is far from Ordinary

Abraham and Sarah stand out. Their story reminds us that faith never promises quick fixes or easy paths. On the contrary, it demands endurance, growth, and the courage to trust Yehovah even when the road darkens.

Every couple is a world of its own. Two lives, two histories, two characters shaped by unique family and cultural backgrounds. When those lives join, the family they form will be just as distinctive. No marriage is ordinary—yours included.

Among the many examples found in Scripture, Avraham and Sarah stand out. Their story reminds us that faith never promises quick fixes or easy paths. On the contrary, it demands endurance, growth, and the courage to trust Yehovah even when the road darkens.

When Faith Is Stretched

Jewish tradition teaches that Avraham faced ten major tests—each one tightening his faith like the strings of an instrument until it produced the tone Yehovah desired.

Some of those trials touched Sarah directly: famine, danger, abduction, humiliation, waiting, disappointment, and the long-delayed promise of a son. Their journey was anything but simple.

Yet in every struggle, Yehovah refined them. And as they matured, their marriage revealed something powerful: faith grows best in the soil of shared trials.

A Love That Endured

Avram was drawn to Saray’s beauty, only to learn she was barren—a devastating reality in the ancient world. Still, he remained loyal. He didn’t replace her. He didn’t look elsewhere. His covenant with her stood firm.

Later, in Egypt, fear clouded his judgment. He asked her to present herself as his “sister,” a choice that led to her abduction. Avram surely questioned himself afterward: “Why didn’t I trust Yehovah?” His mistake had consequences, but Yehovah intervened and restored Sarah unharmed.

Their story shows that even righteous people falter—but Yehovah’s mercy meets them in those moments.

“We glory in tribulations, knowing that tribulation produces perseverance…
and perseverance, proven character… and proven character, hope.”
Romans 5:3–5

When Sarah Felt Like the Problem

Saray eventually reached a painful conclusion: “Yehovah has kept me from having children.” Out of desperation, she offered her servant Hagar to Avram. It was her attempt—misguided, yet sincere—to help fulfill the promise.

But even then, Avram never replaced her in his heart. She remained the woman Yehovah had chosen for him.

Years later, Yehovah transformed their names—Avram became Abraham, Saray became Sarah—and the long-awaited miracle arrived. Sarah conceived Yitsjak (Isaac), whose very name means laughter.

“Elohim has made me laugh,” she said, “and all who hear will laugh with me.”

Love Beyond Death

Nearly three decades after Yitsjak’s birth, Sarah died. And even in grief, Abraham honored her. He purchased a dignified burial place—the Cave of Machpelah—ensuring she had a resting place worthy of her life and legacy, and reserving a space beside her for himself.

Their love endured trials, mistakes, shame, joy, miracles, and loss.

It was not a perfect marriage. But it was a faithful one.

The Example They Left Us

The lives of Abraham and Sarah remind us that a strong marriage is not built on perfect moments but on steadfast commitment—especially when life presses hardest.

They supported one another.

They forgave one another.

They respected one another.

They walked together until the very end.

May Yehovah give us the strength to face life as they did.

And may our lives become examples that our children and grandchildren will want to follow.

Misleading Images in Biblical Narratives

When we read the Scriptures, we inevitably do so through certain paradigms. In other words, we read with “lenses” shaped by what we’ve been taught and conditioned to believe, and these lenses steer our understanding in a particular direction.

A paradigm is a collection of ideas, assumptions, norms, or traditions that are accepted without much questioning. Over time, they form a rigid framework of thought.

Was Abraham really about to sacrifice a little boy?

This is one of those cases. When we read about Abraham offering his son Yitsḥak (Isaac) in this week’s Parashah, most people picture a young child—maybe seven years old—being carried to the altar by his father. Under that assumption, the story feels like an attempted child sacrifice.

But when we examine the full context, we discover something very different. Isaac was not a small boy but a mature man—around 27 years old—who willingly submitted to the offering. He did not resist. In this light, he becomes a prophetic picture of the Messiah, who also carried the wood for His own sacrifice and willingly gave Himself up.

Was it really a boy who killed a giant?

Another well-known example is the story of David and Goliath. We are much more emotionally captured by the picture of a small boy facing a massive warrior than by a young adult confronting him. And so, when we read the story, the image taught by children’s books and cartoons instantly comes to mind, often without being challenged.

But here is the reality…

David was not a child. He was a young man, roughly the same height as King Saul—who, according to Scripture, was taller than everyone else around him. David tried on the king’s armor, and although he chose not to use it because he wasn’t trained for battle in it, the point remains: no one would attempt to place a grown man’s armor on a child. People were not that foolish.

And after striking Goliath down, David picked up the giant’s own sword and cut off his head. Could a small boy have wielded a weapon of that size and weight? Highly unlikely.

The Last Supper… in a Renaissance banquet hall?

A similar issue appears in the way we imagine Yeshua’s last supper with His disciples. Leonardo da Vinci’s 16th-century painting is world-famous, but it does not reflect the Hebrew culture or setting at all.

It looks like a posed group picture—everyone facing the same direction, seated at a long Western-style table. The disciples appear as older men, some nearly elderly. If that were accurate, they would have soon died after the resurrection, which would have been a poor plan for establishing a movement meant to change the world.

The food on the table doesn’t match the customs of the time, nor does the architecture of the room. And yet, when we read the Gospel accounts, that exact image often comes to our mind, overshadowing important details and stripping away the richness of its Hebrew roots.

So what happened?

Over time, many biblical scenes have been reshaped by culture, art, and tradition. Whether intentional or not, these reinterpretations removed Yeshua and His disciples from their Jewish context. This shift led to misunderstandings—not only of the historical and cultural background but also of prophetic meanings and symbolic patterns embedded in the text.

From such distortions, various doctrines emerged. Some became central to Christianity, yet they overlook the original context and purpose for which these narratives were given.

What should we do?

For all these reasons, we must be willing to set aside inherited traditions, cultural assumptions, and long-held misconceptions. Only then can we read Scripture with fresh eyes, rediscover what truly took place, and discern the proper meaning of these accounts—and how they speak into our lives today.

Trials are not an option for the children of Abraham.

We must live in a world whose values and purposes oppose those of our Father Yehovah. Therefore, we should not expect daily life to be easy.

Have you ever felt like a castaway on a deserted island—alone and forgotten? Most likely, you have. And perhaps you’ve wondered whether it’s truly worth walking this narrow path. After all, who enjoys trials? Problems? Misunderstandings? Loneliness? If we could choose, we’d surely pick the easiest troubles—and if possible, avoid them altogether.

But life doesn’t work that way. When we decide to follow Yeshua, we give Yehovah permission to shape our character as befits His children—citizens of His Kingdom, molded according to His ways.

Hebrew tradition tells us that our father Abraham faced ten great tests: leaving his homeland, enduring famine in Canaan, the abduction of Sarah on two occasions, the war with the four kings to rescue Lot, his circumcision at an advanced age, sending away Hagar and Ishmael, and the binding of Yitzḥaq for sacrifice, among others.

This powerful story stands in sharp contrast to much of modern Christian teaching that says, “Accept Jesus and your problems will be over.”

No—problems are not optional for those who follow the Torah. Quite the opposite. We must live in a world whose values and purposes oppose those of our Father Yehovah. Therefore, we should not expect daily life to be easy.

The apostle Shaul expressed it clearly:

Yes, and all who desire to live godly in Messiah Yeshua will suffer persecution.
2 Timothy 3:12

And Yeshua said something similar:

For if they do these things when the tree is green, what will happen when it is dry?
Luke 23:31

This verse refers to the sufferings Yeshua endured because of His zeal for the Torah. Should we, His followers, expect it to be different for us? Will we not also face opposition and misunderstanding?

Yochanan (John) gives us the key to endurance—by turning our focus away from this world and its empty attractions:

Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—is not of the Father but is of the world. And the world is passing away, along with its desires; but he who does the will of God abides forever.
1 John 2:15–17

In summary: From the days of Abraham to the days of Yeshua, the Scriptures testify that those committed to the Truth and to the Torah of Yehovah have always faced trials. Let us not expect it to be any different for us. Instead, let us strive for a place of honor beside those heroes who left their mark on history through faithfulness to Yehovah and His Word. It is the least we can do.

Getting ready to enter the Promised Land

Parashah vaYelech

Deuteronomy 31:1-30

The vaYelech portion (וַיֵּלֶךְ – “And he went”) places us at a crucial moment in Israel’s history. Moses, now 120 years old and at the end of his journey, speaks to the entire nation one last time. He reminds them that although he will not cross the Jordan with them, Yehovah Himself will go before them and fight on their behalf. Joshua is appointed as their new leader, symbolizing continuity and divine guidance.

This chapter is both intimate and prophetic. Moses writes down the entire Torah and entrusts it to the Levites, commanding that it be read publicly every seventh year during the Feast of Sukkot. This was meant to ensure that generation after generation—men, women, children, and even foreigners—would learn to fear Yehovah and walk in His ways. Moses also foresees that Israel will one day turn away, but the Torah will remain as a witness, calling them back to covenant faithfulness.

vaYelech teaches us that true courage is rooted in the presence of Yehovah. His words, “Be strong and courageous, for Yehovah your Elohim goes with you”, are just as relevant today as they were thousands of years ago. This truth invites us to face our challenges without fear, trusting that He is the one who fights our battles and leads us forward.

This parashah also challenges us to make Torah central in our homes and communities. We are called to read it regularly, teach it to our children, and let it shape our daily decisions. Just as Israel was commanded to renew their covenant every seven years, we too need to continually renew our commitment to Yehovah, letting His Word be a living guide that keeps us aligned with His will in every season of life.

Free to choose good or evil

Parashah Nitzavim

Deuteronomio 29:10 – 30:20

Yehovah gave us the Scriptures to show us what is good and what is evil. But the choice is still ours — we can live according to His Word, accepting the good and rejecting the evil, or we can follow the desires of our own heart and the shifting values of today’s culture.

We cannot control every circumstance that comes our way, but we can choose how we will respond. It’s easy to be joyful and kind when life is smooth — but our true character shows when the storms come.

Even in tragedy, we don’t have to lose our footing. Hard times do not have to shake our faith in Yehovah or turn us into bitter, miserable people. Instead, we can stand firm, trusting that He is still good and still in control.

A well-known psychologist and Holocaust survivor, Viktor Frankl, wrote in his book Man’s Search for Meaning about humanity’s ability to exercise free will even during the horrific circumstances of Nazi oppression and the deadly concentration camps.

Although we might expect a person to be incapable of acting kindly, morally, or humanely under such terrible conditions, Frankl reports that this was not the case — he observed many examples of heroic individuals.

Frankl wrote:

These men] offer sufficient proof that everything can be taken from a man but one thing: the last of the human freedoms — to choose one’s attitude in any given set of circumstances, to choose one’s own way…Even under extreme physical and emotional stress, we can choose our behavior — whether to love and forgive, or to remain in hatred and bitterness. Most of us will never have to endure such brutal conditions, but every one of us will face choices throughout our lives. (pp.86-88)

Even under extreme physical and emotional stress, we can choose our behavior — whether to love and forgive, or to remain in hatred and bitterness. Most of us will never have to endure such brutal conditions, but every one of us will face choices throughout our lives.

We can choose to be courageous, selfless, and faithful — or we can give in to fear, fight only for our own way, and lose our human dignity, especially in times of severe adversity.

The Call to Obey, Not to Excuse

Parashah Shoftim

Deut 16:18 – 21:9

The chapters of this Torah portion summon us to consider the righteous character of Yehovah and the standard He demands from His people. Justice must never be compromised—under no condition. Bribery, already condemned in ancient days, was forbidden because it twists righteousness, causing judges to forsake truth and abandon objectivity.

In our time, bribery has been dressed with a new name: “lobbying.” Yet behind the word lies the same corruption. Vast fortunes are spent by the powerful to sway the decisions of lawmakers—decisions that are far from just in the eyes of the Almighty.

Justice is the root of blessing and prosperity. Where it is absent, only chaos and ruin remain. And so the world hastens toward judgment—the judgment of the Sovereign Lawgiver—because mankind has chosen injustice over righteousness.

Instructions for War

“When you go out to battle against your enemies, and see horses and chariots and a people more numerous than you, do not be afraid of them; for Yehovah your God is with you, the One who brought you up from the land of Egypt.” — Deuteronomy 20:1

In this chapter, the Torah speaks of physical wars. Yet in doing so, Yehovah reveals a most considerate and loving side of His nature, for He Himself instructs His people on how war should be conducted. We must be clear: these instructions were not about the conquest of Canaan. The seven nations who dwelt there were to be utterly uprooted because of their occult practices, their perversions, and their idolatry. But when Israel would engage in wars beyond its borders—wars of expansion that would come as a natural result of walking in obedience to the Torah—the procedure was different.

First, they were to offer terms of peace. If the city accepted, its people would become tributaries and servants of Israel. But if they refused, the city would be besieged; and once it fell, all the men were to be put to death, while the women, children, and livestock would be spared. The spoil of such nations would belong to Israel.

These verses set forth the terms by which Israel was to conduct war against towns distant from Israel’s inheritance. It was not to be waged in a cruel, mercenary manner. A proposal of peace was to be offered; and if that offer was refused—if negotiations failed—they were to proceed without hesitation.

Still Bound by a Living Covenant

Parashah va'Etchanan

Deuteronomy 3:23 – 7:11

Yehovah as the Supreme Authority in the Universe, establishes a Constitution by which His creatures are to live in His Kingdom and by which He will govern them. The Commandments, decrees, statutes, ordinances, memorials, instructions, testimonies, and all else given by Yehovah are eternally valid, for they express His unchanging character. Therefore, they cannot lose their validity. This is why Yeshua said that He had NOT come to abolish the Torah but to fulfill it (Matthew 5:17).

Now therefore, O Israel, listen to the statutes and judgments which I teach you, that you may live and go in and take possession of the land which Yehovah, the God of your fathers, gives you.
Deuteronomy 4:1

Let us make a distinction between statutes and decrees. Statutes come before decrees, and the latter are derived from the former. Thus we can see that the statutes given by Yehovah were the Ten Words (Commandments); they are the Constitution of His Kingdom and contain within themselves everything that is to be regulated as needs arise. Let us remember the words of Yeshua to the scribe in Matthew 22:40 when he explains that the basis of these commandments is love. Love for the Father and for one’s neighbor. Love was the root from which Yehovah generated the Torah, which was given in summary form on Mount Sinai to the ears of all the people.

Now, Moses declares to the people the advisability of observing, that is, carefully obeying such statutes and decrees in order that they may live; and this is not a reference to not dying physically, but to the quality of life that a person acquires when he decides to submit his life to the Torah: A life of freedom, growth, healthy relationships, and prosperity in every sense.

Refresh your memory and set an example for your children

…be careful not to forget Yehovah, who brought you out of Egypt, out of the land of slavery. You shall fear Yehovah your God, serve Him, and take oaths in His name.” Deuteronomy 6:12–13

When our lives stabilize and our anxieties pass, our faith and attention toward Yehovah tend to dissipate. This is a call to remain conscious of our Father’s presence by developing a heart of gratitude for every detail He brings into our lives. Now, since we have to deal with various commitments and conversations on a daily basis, we are urged to swear by Yehovah if necessary to give credibility to our words. See Matthew 5:33-37 and compare; is Yeshua “changing” this commandment?

Throughout this portion, Moshe does not cease to reiterate the importance of both fearing Yehovah and obeying His commandments and statutes, “doing what is right and good in the sight of Yehovah, so that it may go well with you…”

Notice that we are warned of the importance of answering our children correctly when they ask questions. This implies that parents, that is, elders, will be performing a series of practices and rituals which will cause children to ask, “Why do we do this?” It is time to answer them by telling them who Yehovah is and the great works He has done for us. But if we obey “dragging our feet” and reluctantly, how can we respond to our children? The answers will probably be like those given to some of us: “That’s our custom,” “Don’t ask, just obey,” “That’s how it’s always been done,” etc. It is not surprising that the younger generations hate religion. At least we must acknowledge that they are authentic.

Righteous Zeal for Yehovah

Parashah Pinchas

Numbers 25:10 – 29:40

Bilam’s plan had finally succeeded: The men of Yisrael had fallen into the seductive traps of the Moabite women, even going so far as to participate in the idolatrous rites they practiced. In doing so, they had removed themselves from the protection of Yehovah. Now, they themselves would be cursed because of their actions.

The Second Census, conducted in the plains of Moab near Jericho before crossing the Jordan River, allows us to see that the population of Israel had remained stable despite the judgment upon the generation that had left Egypt—those who were over 20 years old at that time. A comparative chart of the two censuses is included.

Another key aspect in this portion of the Torah is Moses’ attitude in asking Yehovah to be the one who appoints his successor. Moses did not seek to have his sons or close relatives take on such a responsibility. This reveals that he was truly a humble man—emptied of self—who sought only the good of Israel while faithfully obeying Yehovah.

About the daily sacrifice

This offering was presented at the beginning of the daylight period—between dawn and the third hour of the day—as the first sacrifice, even though the day had technically begun the evening before. The second sacrifice was presented at the end of the day as the final offering, and thus the sheep remained on the altar as a tamid (תמיד) offering—that is, a continual offering.

In addition, the morning incense had to be offered, and the maintenance of the Menorah lamps carried out: trimming the wicks, refilling the oil containers, and relighting the flames. A grain offering (bread) was also to be brought, along with the libation—the pouring out of oil and wine in the specific quantities required for each sacrifice.

People would attend these services, as testified by the apostles in Acts 3:1, where it is said that Kefa (Peter) and Yochanan (John) went up to the Temple at the hour of prayer, the ninth hour—the time when the afternoon daily sacrifice was offered. It should be noted that the ninth hour corresponds to mid-afternoon, which in our terms would be between 3:00 and 5:00 p.m.

Finally, it’s important to remember that these daily sacrifices were to be offered regardless of any festival being celebrated or even the Shabbat; all other sacrifices or offerings mentioned in this chapter were in addition to the daily ones.

Defiance of Authority

Parashah Korach

Numbers 16:1 – 18:32

It is noteworthy that the trap the group of rebels fell into was essentially the same as in Eden, though shaded by different circumstances. Their complaint, put in other words, was: “Why is it only you—Moses and Aaron—who exercise authority (defining what is good and evil)?” In other words: “Why do only you have the right to define good and evil? We want that right too!”

In today’s reading, observe carefully and identify the pattern—one you’ve likely seen repeated at some point in your life:

Who were the ones who rebelled at the beginning? (Numbers 16:1–2)
What was the motive behind the rebellion? (v. 16:3)
Consider how valid and just the arguments presented by the rebels were. (vv. 16:3 and 13–14)
Now observe how the rest of the congregation reacted to this issue. (v. 16:19)

Summary of Ordinances for the Tribe of Levi

The Levites (non-Cohanim) were not to approach the holy utensils or the altar.

They were to guard and protect the Sanctuary (vv. 4–5) in every sense. Later, in the books of Chronicles, we see the organization established for gatekeepers, guards, and other related roles.

They were to strictly oversee everything concerning the Sanctuary so that no judgment would come upon Israel (v. 5).

No outsider (to the priesthood) was allowed to approach, under penalty of death (v. 7), including the Levites.

Benefits of the Cohanim (Priests)

Since the Levites did not receive a land inheritance, Yehovah provided another means of sustenance for them: the offerings, sacrifices, and other gifts that the people brought to Him. This was the way they were paid for their service in the ministry. The Cohanim received the most sacred offerings — kadosh: sin offerings, guilt offerings, and grain offerings. Additionally, they received the wave portion of the Peace Offerings.

Outside the sanctuary, the Cohanim also received the terumah — a portion — from the fields, vineyards, and orchards. The people were to bring them the first part of the harvests, the pressed oil, wine, and the sheared wool from the sheep. They also received portions of the dough, the firstborn of animals, and in addition, the shoulder, the cheeks, and the stomach lining (qeva, the final chamber of a ruminant’s stomach) of every sacrificed animal (Deuteronomy 18:3).

The Levites, on their part, received the tithes from all Israel (v. 24).

However, neither the Cohanim nor the Levites were to have an inheritance, because Yehovah is their inheritance.

The distinction between the roles of the Cohanim and the Levites is clearly established. The Cohanim were responsible for duties such as: burning the offerings on the altar, sprinkling the blood, making libations of wine, oil, or water — and many other tasks. None of these could be delegated to the Levites; it was strictly the responsibility of the Cohanim to carry them out.