Miguel Forero, Author at A Rood Awakening

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.

Each one takes their place

Parashah Nasso

Numbers 4:21. 7:89

The portion that occupies us on this occasion allows us to glimpse an aspect of the character of our father Yehovah: the order and organization to carry out the different tasks that were proper to the service to Him.

Rarely do we stop to reflect on what it meant to dismantle the Tabernacle, and shortly afterwards to raise it again in an impeccable manner. This task required a great deal of organization to know in what order the pieces of the Tent were disassembled, how they were transported and who should begin to put it back together again. No. Moses had to train each group to instruct them about all the details, including the order of departure, so that when they arrived at the place that the Cloud would indicate when it stopped, everything would fit together without delay. Besides, the lives of those who did this task were at risk, so they could not improvise or do things carelessly.

This motivates us to organize our lives in every sense: time management, finances, relationships, etc. Only in this way can we be efficient in the mission that Yehovah our Father entrusts to each one of us.

“God bless you”, has been the refrain with which we pretend to bless other people; it is very frequently used between parents and children or between close people when saying goodbye. However, the instruction of our Father Yehovah is very clear: Thus shall you bless the children of Yisrael.

During the days that the House of Yehovah stood, this blessing was pronounced twice a day: once in the morning and once in the evening, after the ascending smoke offerings or burnt offerings; then the cohanim gathered in front of the Sanctuary, raised their hands and pronounced the blessing over the assembly gathered there.

Later, in the services of the synagogues, the ceremony of pronouncing the blessing was incorporated at the end of the teaching. The cohen present, passed to the front of the congregation, raised his hands and sang the Aharonic or Priestly blessing.

The Talmud informs us that for the pronunciation of this blessing the cohen raised his hands placing his fingers in such a way as to form with them the letter Shin, which symbolizes the name of Yehovah.

Parashot Acharei Mot / Kedoshim

Parashah Acharei Mot

Leviticus 16:1 – 18:30

In Leviticus, chapter 16, we are presented with the ritual of sacrifices that will be carried out every Yom Kippur. This day is the only day of the year when the priest entered the Holy of Holies.
In this communal ritual, Aaron would place both hands on the head of a live goat and confess all the iniquities of the children of Israel “to make atonement once a year for all the sins of Israel.”
This was an extremely solemn day, and in this parashah we have the opportunity to see how it was originally conceived in the Creator’s instructions to Israel. Let’s see what we can learn from this:

Questions for Reflection:

How can we incorporate the principle of reconciliation, so central to Yom Kippur, into our daily lives?

How do we bring about this reconciliation with the Creator year after year now that we cannot take part in that ritual?

If Yeshua paid for all our sins, does that mean we will never sin again? Is it still necessary to afflict our souls and fast on Yom Kippur?

How do Jews observe this day if they do not believe in Yeshua and cannot perform the ritual of atonement?

Parashah Kedoshim

Leviticus 14:1 15:33

The idea of holiness (separation) implies differentiation: the dimension of what is set apart is entirely separate from what is common, ordinary, profane. What is set apart is singular, unique, inspires respect (or fear) and can even be terrible or frightening, because its presence highlights imperfection. As the Set Apart One, Yehovah is distinct, sacred, separate as the only one of His kind; therefore, He is worthy of worship and adoration because He is without equal, without rival, and remains as Master, Creator, and Supreme Authority in relation to the world and its creatures.

That being the case, then, to be set apart means that we must separate ourselves from everything that is worldly, trivial, common, or evil. In other words, to be set apart means absolute goodness and moral perfection. It is impossible for Yehovah to condone sin or injustice of any kind or degree, because to do so would deny the distinction between the kadosh (holy) and the profane and thus undermine the very nature of holiness itself. The set apart—kadosh—is the opposite of the profane. It is the same as the nature of light dispelling darkness and giving no place to it. They cannot coexist in any way or in any proportion.

When Creation was complete, Yehovah set aside the seventh day, not because it had any intrinsic value that made it different from the other days of the week. No. Yehovah designated it as a day of rest and set it apart from the others. Did the Shabbath deserve this? Of course not. It was by virtue of its Creator’s decision that it acquired that characteristic.

Similarly, when we are “chosen” by Yehovah, His purpose is that we be set apart. But unlike the Shabbath, which had no will of its own to accept or reject such a choice, we do have a will, and it is our decision to start down that path or remain as we were before.

Parashot Tazria-Metzora

Parashah Tazria

Leviticus 12:1 – 13:59

The name of the portion, TAZRIA, is related to the Hebrew root ZARAH, which means “seed”; therefore, an alternative translation of “When a woman conceives” could be “WHEN A WOMAN CARRIES A SEED”.

Yehovah our Father knows very well the work of His Hands, and that is why He gives instructions that, although they may not be entirely understandable, have their reason for being, are appropriate, and must be obeyed. The Creator’s care for His creatures is once again evident in providing these commandments, so that those mothers who decide to heed this ordinance may find a great blessing for themselves and their children.

However, it is curious that in this passage different instructions are given for when a woman gives birth to a boy or a girl. We will try to answer some common questions about this.

The term tzara’at covers various skin disorders, such as eczema, psoriasis, and ringworm (the latter caused by different bacteria on the skin of the scalp, causing ulcers, scabs, itching, etc., and leading to hair loss). The purpose of isolation, in addition to providing the person with time for reflection, was also to allow them to rest and to prevent contamination of those who came into contact with them when the disease was contagious.

Tzara’at is a representation of the sin that dwells within us. Even though we have submitted our lives to Yeshua, we will have to fight a battle for the rest of our lives against the tendencies, appetites, inclinations, customs, and passions of the “flesh,” that is, the sinful nature that dwells within us, which, if we are not careful, will take us by surprise and lead us to break fellowship with our Father Yehovah.

Today we know that many skin diseases have a nervous origin, which is why there is a great need for rest. The priest examined the sick person after seven days, and if he was healthy, he was allowed to rejoin the community. We can assume that the sick person, finding himself detached from all his responsibilities and other tasks, had time for deep reflection that would lead him to make resolutions to correct his mistakes and align himself with the Torah—the instructions of Yehovah.

Parashah Metzora

Leviticus 14:1 15:33

Metzora is the name of the weekly portion of the Torah found in the book of Leviticus (Vayikra), specifically in chapters 14 and 15, and means “he who has leprosy”. This parashah deals mainly with the laws relating to the purification of people and objects affected by tzara’at, a skin disease commonly translated as “leprosy” in the Bible, although its exact meaning is uncertain.

The context of the Metzora portion focuses on the detailed prescriptions for dealing with tzara’at in both people and houses. It describes the purification rituals that must be followed by those who have been affected by this disease, as well as the actions that priests must take to purify the sick and cleanse their belongings.

In addition to the laws concerning tzara’at, the laws of purification related to seminal emission, menstruation, and other types of bodily discharge are also addressed.

Metzora offers us a powerful reflection on the importance of purity, both physical and spiritual, in our lives. Through the narrative of the purification of the leper, we find a call to examine our own impurities and seek restoration of both body and soul. In this sense, the figure of Yeshua emerges as the highest paradigm of purification, offering not only physical healing but also spiritual redemption. His life and teachings remind us of the intrinsic connection between physical cleanliness and purity of heart, inviting us to seek not only the cure for our physical ailments but also the inner renewal that can only come through grace and forgiveness.

As we contemplate Metzora in light of the figure of Yeshua, we are challenged to recognize that the purification of our physical bodies is only the first step on the path to true spiritual transformation. Just as the leper had to be purified in order to be reintegrated into the community, we too must constantly seek the purification of our souls, freeing ourselves from sin and selfishness. In Yeshua we find the perfect example of how physical healing and spiritual redemption go hand in hand, reminding us that our physical health is intrinsically linked to the health of our spirit. May we, like the purified leper, experience the fullness of life that comes from being restored in body and soul by the grace of the One who is the very source of all purity and healing.

Parashah Vayikra

Vayikra, means: And He called. The book begins with the letter vav, a conjunction that gives us the idea of continuity with the story of the Exodus. To comprehend this book it is important to understand the problem that it is trying to resolve. The Hebrew word for offering is korbán, whose root is the Hebrew word karav, which means to approach. That is to say that a person brings a korbán with the purpose of approaching Yehováh.

Just imagining the scene where all the sacrifices we are about to study were carried out, produces an unconscious rejection in us; thinking about the priests cutting the animal’s jugular vein to collect its blood and then opening it up to remove its organs, and carrying out all the other procedures, makes us want to go to the New Testament where we see that Yeshua has put an end to the system of sacrifices.

However, it is very important to discover that the purpose of Yehováh was not simply to order sacrifices in order to perceive the smell of burnt flesh, but that by such means He was showing the people of Israel the need for a Messiah who would make atonement for all of us. Then we begin to understand that the “fragrant aroma” was in a sense a shadow of the significance that the work of Yeshua would have for the Father, because in him he was reconciling his people and redeeming what had been lost.

As we begin our journey through this book, let us not lose sight of the fact that, regardless of our personal preferences, what we are going to find are the procedures ordained by Yehovah for relating to Him. As we can verify from the dawn of humanity, Yehovah instructed human beings to present offerings to Him, as we see recorded in the story of Cain and Abel. Later we see that this practice spread as humanity dispersed and generated civilizations and cultures that practiced the offering of sacrifices to their deities. Today it is not possible to present sacrifices of any kind because the House of Yehovah does not exist, and neither Jews nor Christians can perform them because such a practice results in a violation of the Torah.

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