Miguel Forero, Author at A Rood Awakening

What does Hanukkah Mean for Us

Dedication is a costly decision that involves renouncing everything that contaminates us…

According to John 10:22–23, Yeshúa was in the holy city during the days of the Feast. It was precisely during this Festival that He revealed Himself as “the Light of the world” and performed the controversial healing of a man born blind, bringing both physical and spiritual light into his life.

Hanukkah has a strong connection with what Yeshúa did and taught during the eve and celebration of this Feast; and although we are not commanded to observe it, understanding it can motivate us to do so, enriching our lives.

Chapter eight of the Gospel of John recounts that Yeshúa’s declaration caused discomfort among the Pharisees and sparked a heated discussion that ended with accusations that He had a demon. Then comes the account of the encounter with the man born blind, whom He healed on Shabbat, further increasing the tension. Now, if we observe carefully, these events are closely connected to the Feast that was being celebrated in those days.

Do you see the connection? Yeshúa proclaims Himself to be the Light of the world while the people are preparing for the Feast of Lights! Similar things occurred during the other appointed times. Yeshúa was not improvising; He was fulfilling a perfect plan designed by Yehovah, our Father, who had given His Feasts to His people so they would be prepared and recognize their Messiah. But because the people entangled themselves by adding to and taking away from the Word, contaminating it with traditions developed by themselves, they were unable to identify Him—just as is clearly seen in John 10:22–42.

Cleansing, Purification, and Dedication

Although Solomon had carried out a great dedication (hanukkah) of the Temple when it was built, it became necessary for it to be dedicated again by the Maccabees—though not before subjecting it to a meticulous process of cleansing and purification.

Something similar happens with our lives, which require the same processes: cleansing, purification, and dedication. And although it is very possible that we dedicated our lives in the past, it is necessary to re-dedicate ourselves time and again.

We are the temple of His Ruach (Spirit). And it is certain that in our daily walk we often become contaminated. This happens when we develop dependencies on things such as food, drink, pleasures, hobbies, or people; when our lives revolve around activities that absorb us—shopping, work, sports, etc.; when we allow our minds to take in harmful content such as violent or horror movies; when we consume foods that Scripture classifies as unclean; or when we listen to music whose content does not edify. In doing so, we have committed acts similar to the sacrifice of a pig in the Temple.

Cleansing is obtained when we confess our failures to Yehovah; purification takes place when we appropriate the forgiveness granted by the blood of our Messiah. But dedication is a costly decision—it involves renouncing everything that contaminates us. It is a decision that must be made repeatedly until we overcome the habits developed over a lifetime lived in ignorance of divine parameters. Very few are willing to pay the price, and for that reason the process often remains incomplete.

Our Father Yehovah expects us to complete it and to return to the path of obedience to Him, as He demands.

Yosef’s Fortitude

Resilience is not merely the ability to return to a previous state after a trial; it is the ability to continue growing—becoming better, stronger, more generous, and more committed—so that this world and humanity may be improved.

A modern synonym for “entereza” is resilience. Let us begin by defining it clearly:

RESILIENCE
It is a person’s capacity to adapt and overcome difficult or traumatic situations. In simple terms, resilience is the ability to recover and move forward after facing challenges and hardships in life.

If there is a biblical figure whose life is striking—other than Yeshua and Moshe—it is Yosef, the son of Ya‘akov, precisely because of his capacity for recovery, his fidelity to his principles, and his moral strength.

It is impossible to read his story without feeling bothered by the attitude of his brothers who, even if they had motives, cannot be justified for wanting to kill their younger brother—whom they should have protected.

But after that plan was stopped by Y’hudah, we see a boy barely sixteen years old thrown into an unknown, cruel, unjust, and materialistic world.

Though Scripture does not explicitly describe his intimate and total dependence on Yehovah, that is the only possible explanation for his ability to recover and rebuild his life while guarding his heart from dark feelings like bitterness, resentment, and revenge—feelings that, to some extent, we might even consider understandable.

We do not know what kind of spiritual formation Yosef received from his father; but his behavior allows us to infer that he was sensitive to the God of his ancestors Avraham, Yitzjak, and Ya‘akov.

How did Yosef maintain his identity beneath Egyptian garments when success finally came his way and life smiled upon him?

This is where the modern concept of resilience enters.

Resilience is not merely the capacity to return to a former state after a trial; it is the strength to continue growing—becoming better, stronger, more generous, and more committed—making this world and its people better.

Yosef Could Have Founded the Woke Movement

The woke culture is defined as a mindset or attitude of heightened sensitivity toward social, political, and economic issues related to injustice, inequality, and discrimination—racism, sexism, homophobia, etc.

Yosef faced several of these conditions head-on, yet he never fell into victimhood, something very common among many who embrace this movement today. Instead, he held on to his faith, his integrity, and his trust in God while navigating extremely adverse circumstances.

Let us look at some aspects of his resilience:

Resilience in the face of family rejection:
Rejected and sold as a slave by his own brothers out of jealousy, Yosef did not allow hatred or resentment to define his life.
Adaptation to change:
As a slave in Egypt, Yosef did not give in to despair. Instead, he worked diligently and faithfully, earning the trust of Potiphar, who placed him over his entire household.
Moral firmness:
When tempted by Potiphar’s wife, Yosef displayed integrity by rejecting her, even though this cost him a false accusation and imprisonment. His ability to stand firm in his values, even at great cost, reveals his resilient character.
Patience in adversity:
While in prison, Yosef continued to trust in God’s purpose for his life. Rather than giving up, he used his administrative abilities and his gift of dream-interpretation, which ultimately led to his release and promotion.
Forgiveness and reconciliation:
When he had the chance to take revenge on his brothers, Yosef chose forgiveness and reconciliation, showing that he had not allowed suffering to embitter him but had allowed it to strengthen him.

This is resilience. Yosef’s resilience was possible because he never lost sight of God’s purpose for his life. His faith and hope in the divine plan enabled him to overcome suffering with courage and turn his trials into opportunities to glorify God and save his family—and many others.

And What About Us?

Now comes the essential question: What about us? What about you?
How resilient are you when facing failures, criticism, mistakes, persecution, trials, and everything else that comes your way?

In today’s culture, people often respond to injustice or hardship with violence, avoidance, blaming others, seeking revenge, or withdrawing in an attempt to avoid future pain. Seldom do we choose to leave those experiences behind, learn from them, and move forward with a clear resolve to do what is right and to bless others.

Those of us who have encountered Yeshua—and who have been led by Him to obey the Torah and to know Yehovah our Father—are equipped to be resilient. Our strength does not come from ourselves but from Someone greater, who takes our weaknesses and equips us to return love for hatred, generosity for selfishness, forgiveness for offense, and goodness for evil. After all, that was the model of our Lord and Messiah, Yeshua.

“For I know very well the plans I have for you,” declares Yehovah, “plans for welfare and not for calamity, to give you a future and a hope.”
Jeremiah 29:11

So it is time to leave behind the mistreatment suffered in the past—whether caused by others or by life itself. Let us rise up, face forward, strengthen our roots, and do the best we can with what is in our hands.

Let us learn from the Japanese bamboo, a classic example of resilience. During its first years, bamboo barely grows in height; instead, it develops a strong and extensive root system. Later, in just a few weeks, it can grow several meters. This sudden growth is possible because of its strong foundation. Bamboo teaches us that resilience often involves invisible, underground growth that prepares us for future challenges.

Seeing Life the Way Ya’akov Did

You will never find a tombstone celebrating business accomplishments or financial success. When a tombstone speaks, it honors the person as a father, mother, husband, wife, or friend.

Ya’akov saw his brother Esav for the first time after many years of living in hiding. In their youth, Esav burned with anger, believing Ya’akov had stolen his birthright. Now, as they met again, Ya’akov tried to offer Esav part of his flock as a gesture of peace. Esav refused and said:

I have plenty, my brother; keep what is yours.
But Ya’akov replied: “No, please… take my gift, for seeing your kindly face is like seeing the face of ’Elohim. Accept this present I have brought you, for ’Elohim has favored me, and I have everything.
Genesis 33:9–11

A Life Lesson

There is a deep contrast between what Esav meant when he said, “I have plenty,” and what Ya’akov meant when he declared, “I have everything.”

Esav, focused on material possessions, spoke in quantitative terms. To him, plenty meant owning much. His identity was tied to what he possessed. If he ever lost his wealth, he felt he would have nothing left.

Ya’akov, however —surrounded by his family and aware of Yehovah’s favor— could confidently say, “I have everything.”
Because the most essential things—life, health, family, purpose—cannot be purchased. They are gifts from the Almighty.

For generations, wise men have repeated this truth, yet we still resist it. Ask the elderly, and they will tell you their deepest regrets: not spending more time with family, not caring for their health, not appreciating the simple blessings of life. You will never find a tombstone celebrating business accomplishments or financial success. When a tombstone speaks, it honors the person as a father, mother, husband, wife, or friend. And when there were no such virtues, the stone remains silent.

Society praises material success, but in the end, that is not how a human being is remembered… nor how Yehovah measures a life.

Professional achievement is good and often necessary. Yehovah designed us to grow, build, and prosper. But ignoring what is priceless until it slips away is a tragedy. Ya’akov knew he had “everything” because the most important things were intact.

Think about it:
What wealthy man on his deathbed wouldn’t give his entire fortune for one more year of life?
Or even one more week?
Who among us would trade health for money? No one.
Yet many healthy, capable people live as if they possessed nothing, because they see life through Esav’s lens: always aware of what’s missing, never of what’s already present.

If you measure your life the way Esav did, frustration will follow you. But if you embrace Ya’akov’s perspective, you’ll realize each morning that, in what truly matters, you already have everything.

Devotional Closing

Take a moment today to pause honestly.
Reflect on what Yehovah has already placed in your hands: your life, your health, your family, your faith, your purpose. Don’t take these things for granted. Don’t let the culture define what it means to “have.”

Pray this:

“Yehovah, open my eyes to recognize true wealth. Deliver me from Esav’s mindset that fixates on what is missing. Form in me the heart of Ya’akov—one that recognizes Your favor and knows that with You, I truly have everything.”

And tomorrow morning, rise with this conviction settled deep in your soul:
“I have everything, because Yehovah is with me.”

A Universal Law that will always be fulfilled – Sooner or Later

A compassionate, generous, forgiving, and merciful heart will find those same blessings returning along the path of life.

Scripture tells us that from the moment of birth, Ya’akov attempted to overtake his brother. As the second to emerge from the womb, he grasped Esav’s heel—who came out first (Genesis 25:26). Because of this, he received the name “Ya’akov,” meaning supplanter (Genesis 27:36).

But here is the real question:
Did the meaning of his name shape his behavior? Or did it simply echo something already present in his character?

After losing the blessing, Esav accused his brother of stealing the birthright. Yet that accusation did not match the truth. Esav willingly sold his birthright in a fair, open agreement—no deception involved.

But years later, there was a serious problem: with his mother’s help, Ya’akov intentionally impersonated Esav to receive the blessing that, technically, was already his by right of that earlier bargain.

Later on, Ya’akov himself tasted the same bitter fruit. His uncle Lavan broke his promise: instead of giving him Rajel (Rachel) as wife, Lavan secretly gave him Leah. The same pattern arose again—just as Ya’akov deceived his father, he was deceived in return.

During the years he lived with Lavan, his uncle changed his wages ten times, manipulating him and exploiting his labor. And years later, once Ya’akov was settled in the land of Cana’an, his beloved son Yosef was sold into slavery by his own brothers. They dipped Yosef’s colorful robe in the blood of a lamb—blood that pretended to be his—and deceived their father, telling him some animal had killed his son.

This was the final harvest of a long-standing sowing of deceit.

But it wasn’t only Ya’akov who sowed such seeds. Rajel, by stealing her father’s idols and then lying about it, unknowingly placed herself under the curse Ya’akov pronounced when he said:

“Whoever has your gods—let that person not live.”
Genesis 31:32

Not long after, Rajel died on the road to Cana’an while giving birth to Binyamin. Her early death became one of the deepest wounds in Ya’akov’s life, for she was his beloved wife.

All of this shows us a sobering truth:
Life is a school we enter at birth. Through the years, we face lessons designed to form our character. If we fail a course, we repeat it until the lesson sinks in. And by the end of our days, the kind of person we become reveals what we truly learned.

For Ya’akov, this long and painful course shaped him into a whole, tested man—wise, humble, patient, and ready to become exactly what Yehovah intended: the father of the sons who would become the Twelve Tribes of Israel.

This Law Still Stands

The universe created by our Father Yehovah runs on this principle. He set these laws in place, and they never fail. What we sow, we will reap.

If we sow selfishness, we reap selfishness.
If we sow resentment or vengeance, we reap conflict.
If we sow lies, criticism, or betrayal, we eventually face each of those.

But the opposite is just as true.

A compassionate, generous, forgiving, and merciful heart will find those same blessings returning along the path of life. That is why Yehovah tells us:

“I call heaven and earth today as witnesses against you, that I have set before you life and death, blessing and curse.
Choose life, so that you and your descendants may live—loving Yehovah your God, obeying His voice, and holding fast to Him.
For He is your life and length of days…”
Deuteronomy 30:19–20

In other words:
If we treat others according to the righteous standards of Yehovah—His Commandments, His Statutes, His Decrees, His Laws, and His Ordinances—those same blessings will return to us.

As Shaul writes:

“Do not be deceived: Yehovah is not mocked.
Whatever a man sows, that he will also reap…
Let us not grow weary in doing good, for in due time we will reap, if we do not give up.”
Galatians 6:6–10

And the wisdom of Qohelet (Ecclesiastes) adds:

“Cast your bread upon the waters,
for after many days you will find it again.
Give portions to seven, even to eight,
for you do not know what disaster may come upon the earth.”
Ecclesiastes 11:1–2

The choice has always been yours.
If you have sown the wrong seed and are now facing its harvest, there is still time to change. Sow what is right, sow what is good, and in its season you will reap blessing—if you do not give up.

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.