Tzvi ben Daniel, Author at A Rood Awakening

Emuna (אֶמוּנָה) – The Faith that Sustains Us

Emuna, our faith, as well as truth, is what we rely on. That’s why this word has the definition of being a support.

What is faith? Did you ever try to define it? If we can’t explain what it is, can we claim to possess it?

In the dictionary, this word is associated with belief and hope, and while this is true in Hebrew as well, the meaning of the word emuna (אֶמוּנָה) is much more comprehensive.

First, we must understand that the noun emuna comes from a verb. This verb is amán (אָמַן). Amán means to believe, but it also has various physical or practical implications, as we will see below.

And he believed in Yehovah, and He accounted it to him for righteousness.
Genesis 15:6

The verb “believed” (הֶאֱמִן) here comes from the verb amán (אָמַן). And in the context of Abraham’s story, we see how he was a man of action and received this visitation from Yehovah after he had already left his homeland. His emuna led him to take action.

Emuna is related to truth:

A faithful (emunim) witness does not lie, but a false witness will utter lies. Proverbs 14:5

Open the gates, that the righteous nation which keeps the truth (emunim) may enter in. Isaiah 26:2

In both cases, the word related to truth comes from the word emuna.

Emuna, our faith, as well as truth, is what we rely on. That’s why this word has the definition of being a support. Something that holds up another thing. A faithful person (who has faith) in Hebrew is ne’emán; a person who has a firm support base.

Perhaps one of the most impressive figures that this word can teach us is in its relation to a mother; em (אֵם). A mother is the one who holds and sustains the baby. This word is embedded within the word emuná and the verb amán. There is another similar word, omén (for a man) or omenet (for a woman), which comes from the word em (mother), but it does not necessarily refer to a biological mother but to someone who cares for and sustains a baby. In the Spanish of the Reina Valera translation, it can be translated as a nanny.

Then Naomi took the child, and laid it in her bosom, and became his nurse (omenet). Ruth 4:16

Or in the following case, where Moses complains to Yehovah in the desert about the children of Israel:

Did I conceive all these people? Did I beget them, that You should say to me, ‘Carry them in your bosom, as a guardian (omén) carries a nursing child, to the land which You swore to their fathers?’

All these different concepts converge at the root of the word emuná. Faith requires support, and it also requires action. A faithful person is a steadfast person.

Perhaps some of these things help put into perspective the words of Ya’akov (James) when he wrote, Show me your faith (emuná) without your works, and I will show you my faith by my works.

Paralleles Between Yosef and Yeshua

The Scriptures often teach through patterns rather than direct explanations. The life of Yosef is one of those patterns — a life shaped by rejection, suffering, and eventual exaltation. These elements are not isolated details; they form a prophetic framework that prepares the reader to recognize the Messiah. When we place Yosef alongside Yeshua, the similarities do not serve mere comparison, but revelation. They show us how Yehovah works through adversity to bring redemption, and how His purposes move forward even when His servants are misunderstood, rejected, or mistreated. This perspective helps us read the text not only with understanding, but with discernment for our own walk.

The parallels between Yosef and Yeshua are not meant to remain as theological observations. They confront us with a question of response. Both lives demonstrate that faithfulness is proven under pressure, not in comfort. Betrayal did not derail Yehovah’s plan; it became the very path through which salvation was extended to many. In the same way, our trials are not obstacles to obedience, but opportunities to reflect the character of the Messiah. As Yosef remained faithful in obscurity and Yeshua in suffering, we are called to trust that obedience today bears fruit beyond what we can see. History remembers their faithfulness — our generation will be shaped by ours.

The Ancient Power of a Blessing

In all these cases, a blessing—in the biblical sense—is closely tied to the idea of giving something.

A blessing is a beautiful gesture of love. It can be given to others, and it can also be received. We bless someone because that person matters to us—someone for whom we desire good, someone we respect. And when someone blesses us, it lifts us up; it means that person genuinely wants the best for us.

It’s hard to think about a blessing, or the act of blessing, apart from the Christian context in which many of us learned the word. It’s rare to hear of someone blessing another outside a Christian Community setting, a congregation, or a gathering of believers.

The word blessing comes from the Latin benedicere, which simply means “to speak (dicere) well (ben): To say something good, to pronounce a good word over someone… by that definition, a blessing and a compliment do not seem all that different.

But what can we learn from this word in Hebrew?

בְּרָכָה (brajá)

The first time the concept of blessing (as an action) appears in Scripture is in the very first chapter of Genesis, when the Creator blesses the animals in the water and the air, commanding them to be fruitful and multiply. As we will see, a blessing in the Torah is always tied to granting something. In this case, the Eternal gives the animals the capacity to be fruitful and multiply.

The first time the word brajá appears as a noun in the Torah is in Genesis 12:2, where the Most High tells Abraham that He will bless him—and that Abraham himself will become a brajá.

Later we see how Ya’akov receives the brajá that belonged to Esav (Gen. 27:35–38). Again, a blessing is something “given” from father to son. We see this ritual again in Genesis 49, when Ya’akov blesses his sons.

Just as a father gives a blessing to his son, we also see how Yehovah, our heavenly Father, grants His blessings to us on earth:

…then I will command My blessing for you in the sixth year, and it will bring forth produce for three years.
Leviticus 25:21

In all these cases, a blessing—in the biblical sense—is closely tied to the idea of giving something. In this last example, it is an abundant harvest before the Jubilee year. In the case of fathers, they gave a portion of all they possessed (their inheritance) to their sons, with the firstborn receiving a double portion.

When we look at the Hebrew word brajá and examine its root, we find the word berej (ברך), which means “knee.” A blessing can move in two directions: a father blessing his child is one, and the other is when we bless our heavenly Father. In that case, we kneel before Him, as we see in the following passage:

…Solomon had made a bronze platform, five cubits long, five cubits wide, and three cubits high, and had placed it in the center of the court; he stood on it, then knelt down before all the congregation of Israel and spread out his hands toward heaven.
2 Chronicles 6:13

To this day, many people kneel to pray or to bless the Eternal. In Jewish tradition, when blessings are recited, it is customary to bend the knees as a sign of reverence, honoring this ancient practice.

Jacob (Ya’akov), the Patriarch Who Transformed History

Mystical dreams and astonishing encounters marked Jacob’s life—a life full of trials, hardships, and challenges through which his faith was continually tested.

Few biblical figures hold the prominence of Ya’akov (Jacob) in the history of the people of Israel. Ya’akov was the father of the twelve men who became the founders of the tribes of Israel. Grandson of Avraham and son of Itzjak (Isaac), the promise of the Eternal was reaffirmed to him multiple times throughout Scripture. Mystical dreams and astonishing events marked his life, filled with trials and challenges that tested his faith.

Ya’akov is one of the few individuals in Scripture whose name was changed—a sign of the deep spiritual transformation that took place in his life through his experiences and prophetic purpose. But before he became Israel, the name he received at birth was Ya’akov.

יַעֲקֹב — Ya’akov (Jacob)

As is the case with most Hebrew names, the name Ya’akov is tied to the circumstances surrounding his birth. Rivka, his mother, had previously received a revelation about the conception of twins in her womb, and the fact that they were already struggling with each other before birth was connected to the prophetic destiny of their descendants.

The moment of birth is described as follows:

When her days to give birth were completed, behold, there were twins in her womb. The first came out red, covered with hair like a garment; and they called his name Esau. Afterward his brother came out with his hand grasping Esav’s heel; so his name was called Ya’akov. And Itzjak was sixty years old when she bore them.
Genesis 25:24–26

The detail of the heel is crucial. In Hebrew, the word for heel is akev, and Ya’akov was given his name because he emerged holding onto Esav’s heel. While the name is tied to this physical moment, it also carries a figurative meaning rooted in the Hebrew verb ‘akav, which means to follow closely behind, to overtake, or even to deceive.

The imagery resembles the English expression “hot on his heels,” describing someone following so closely that they are about to catch up. Hebrew uses this concept with even deeper and more nuanced metaphorical implications.

After Ya’akov deceived his father by making him believe he was Esav in order to receive the blessing, his brother lamented:

“Is he not rightly named Ya’akov? For he has supplanted (ya‘kveni) me these two times: he took my birthright, and now he has taken my blessing.”
Genesis 27:36

Here Esav directly connects his brother’s name—originally tied to an incident at birth—with its metaphorical meaning, turning it into a wordplay and calling his brother a deceiver or supplanter.

The name Ya’akov also appears with a negative connotation in Jeremiah 9:4:

Let everyone beware of his neighbor, and put no trust in any brother; for every brother utterly deceives (akov ya‘akov), and every neighbor goes about as a slanderer.

The phrase “akov ya‘akov” uses the same Hebrew root twice, not two different words. It is a Hebrew way of intensifying the action—here, emphasizing the act of deception.

Despite all the difficulties Ya’akov experienced in life—or perhaps because of them—his destiny was shaped by the Most High, and eventually his name was changed to Israel. A spiritual “new birth” took place.

The prophet Hosea highlights both aspects of our patriarch’s nature:

“In the womb he took his brother by the heel (akav), and in his strength he wrestled (sará) with the Angel.”
Hosea 12:3

Akav is the root of Ya’akov. Sarah is the root of Israel.

Circumcision for Abraham, for Joshua, and for Me

For many who have chosen to take this important step of drawing near to the covenant of Abraham—even without converting to the Jewish religion—the subject of circumcision can be quite stressful.

Having been born Jewish, one of the things I’m most grateful for is that I never had to worry about my brit milah (circumcision).

I was only a baby when it was performed, so I didn’t have to go through the stress of imagining what was going to happen or when.

For those who convert to Judaism—and even for many who decide to take this important step of entering the covenant of Abraham without formally converting—the matter of circumcision can be quite stressful.

Did God really have to confirm this covenant with Abraham in that particular place?

There’s a reason why, in His mercy, the Creator ordained that this commandment be carried out on baby boys when they are eight days old—sparing them the anxiety of facing it as adults.

Yet, on the other hand, just as there are adults today who choose to undergo circumcision, there are also examples in Scripture where this act takes place at pivotal moments in biblical history.

The Establishment of the Covenant of Abraham

9 God said to Avraham, “As for you, you are to keep my covenant, you and your descendants after you, generation after generation.
10 Here is my covenant, which you are to keep, between me and you, along with your descendants after you: every male among you is to be circumcised.
11 You are to be circumcised in the flesh of your foreskin; this will be the sign of the covenant between me and you.
12 Generation after generation, every male among you who is eight days old is to be circumcised, including slaves born within your household and those bought from a foreigner not descended from you.
13 The slave born in your house and the person bought with your money must be circumcised; thus my covenant will be in your flesh as an everlasting covenant.
14 Any uncircumcised male who will not let himself be circumcised in the flesh of his foreskin—that person will be cut off from his people, because he has broken my covenant.”
Genesis 17:9-14

23 Avraham took Yishma‘el his son, all the slaves born in his house and all who had been bought with his money, every male among the people in Avraham’s household, and circumcised the flesh of their foreskin that very day, just as God had said to him.
24 Avraham was ninety-nine years old when he was circumcised in the flesh of his foreskin,
25 and Yishma‘el his son was thirteen years old when he was circumcised in the flesh of his foreskin.
Genesis 17:23-25

We must first pay attention to the timeline of these events. Yehovah did not ask Abram to be circumcised at the time He called him to “leave his country” — when Abram was 75 years old. More than twenty years passed before this command was given. Abraham was already an old man when he was circumcised, and his son was thirteen! The rest of his servants were presumably of various ages.

From that moment on, every newborn male would be circumcised at eight days old — including his son who would be born a few months later, Itzjak (Isaac).

The key point here is that regardless of age, grown men had to undergo this “procedure” as an act of obedience and a visible sign of their faithfulness to the covenant of Abraham — especially as it related to the promise of inheriting the land.

More than six generations later, this difficult task would fall upon Yehoshua (Joshua) once again.

The Entry into the Land and the Sign of the Covenant

2 It was at that time that Yehovah said to Y’hoshua, “Make yourself knives of flint, and circumcise the people of Isra’el again, a second time.
3 So Y’hoshua made himself knives of flint and circumcised the people of Isra’el at Giv‘at-Ha‘Aralot [the hill of foreskins].
4 The reason Y’hoshua circumcised was that all the people who had left Egypt who were males, all the fighting men, had died in the desert along the way after leaving Egypt.
5 For although all the people who left Egypt had been circumcised, all those who had been born in the desert on the way as they went on from Egypt had not been circumcised;
6 because the people of Isra’el walked forty years in the desert until the whole nation, that is, the fighting men who had left Egypt, had died out; because they had not heeded what Yehovah said. Yehovah had sworn that he would not allow them to see the land which Yehovah swore to their ancestors that he would give us, a land flowing with milk and honey.
7 So he raised up their children to take their place, and it was these whom Y’hoshua circumcised; till then they had been uncircumcised, because they had not been circumcised while traveling.
8 When all the nation had been circumcised, every one of them, they stayed where they were in camp until they had healed.
9 Yehovah said to Y’hoshua, “Today I have rolled off from you the stigma of Egypt.” This is why the place has been called Gilgal [rolling] ever since.
Joshua 5:2-9

Just before the Children of Israel entered the Promised Land, Joshua received special instructions. Let us remember that the original covenant given to Abraham was established specifically in connection with that Land. So, it makes perfect sense that at the very threshold of entering it, there would be a pause to focus on that covenant once again.

But from another point of view, the timing seemed utterly inappropriate. Can you imagine how one feels before going to war? The rush of adrenaline, the fear, the physical and mental preparation—Israel was about to attack Jericho and finally step into the Promised Land! Yet there was a pause.

A pause to remember why they were there and why they were about to do what they were about to do.

While everyone’s mind was on the coming battle, the Creator told Joshua:

“They must first focus on the covenant.”

Knowing full well that Israel’s enemies would see this ritual as nothing more than an act of bodily mutilation—one that would leave the men incapacitated for days—the Almighty required it nonetheless as a non-negotiable prerequisite for entering the Land.

With the same resolve that Abraham had shown generations earlier, Yehoshua son of Nun did not hesitate to “get to work,” obeying the will of the Creator and preparing his people not only for the physical battle ahead, but for the spiritual one as well.

More Than a Word: The Meaning of a Name in Hebrew Thought

In various Hebrew passages we also find the expressions shem tov and shem ra—meaning “good name” and “bad name,” respectively—both referring to a person’s character and reputation.

According to the dictionary of our language, a name in our culture is:

A word used to designate living beings or material or ethereal things.

In Hebrew, however, a name is much more than that. It represents, among other things, the essence, physical and prophetic nature, character, reputation, authority, and even the memory of a person. With that in mind, let us examine several examples from the Hebrew Scriptures.

Genesis 11:4 – “Come, let us build ourselves a city and a tower whose top may reach unto heaven, and let us make a name (shem–שֵׁם), lest we be scattered abroad upon the face of the whole earth.”

In this case, “to make a name for ourselves” refers to reputation and prestige. It is not merely about having a personal name, but about the status or renown of an individual—or, in this instance, of an entire people.

A similar idea appears in Genesis 6:4, where we are told that the nefilim came in to the daughters of men and had children by them. These were the mighty men who were of old, men of renown (haShem–הָשֵׁם).

Notice that in this latter case the word shem carries the Hebrew definite article (“the” name), yet it remains the same word. Here, it is translated as renown, continuing the same concept of reputation and authority.

With this understanding, the reader can deepen their perception when encountering verses such as:

“My name (shem–שֵׁם) is continually blasphemed all day long.” — Isaiah 52:5

or, by contrast:

“Let those who love Your name (shem–שֵׁם) rejoice in You.” — Psalm 5:11

And even more importantly: what is the true meaning of the Third Commandment, “You shall not take His Name in vain”?

That question remains open for personal reflection. Yet it is the author’s opinion that the depth of this commandment goes far beyond how one pronounces His Name—it reaches into how one represents and honors His character.

The Meaning Behind the Name Noach

The word Noach means “rest.” From this same root come the name of the prophet Nahum and the town Kfar Nachum (Capernaum).

One of the most emblematic figures in the Hebrew Scriptures is the man born in the tenth generation from Adam — Noach (Noah).

The word Noach means “rest.” From this same root come the name of the prophet Nahum and the town Kfar Nachum (Capernaum). When combined in this way, the root connects to the idea of “comfort.” The verb menachem means to comfort.

Although rest is often understood in a physical sense, when compared with other usages in Scripture, it also points to a deeper, spiritual rest — one that goes beyond the physical.

In Exodus 20:11, we read that Elohim rested (va’yanaḥ – וַיָּנַח) on the Sabbath. Likewise, in Genesis 8:4, the text says that the Ark came to rest (va’tanaḥ – וַתָּנַח) on the mountains of Ararat.

In Genesis 5:29, Lamech, the father of Noach, named his son with the hope that he “will comfort us concerning our work and the toil of our hands.” From the Hebrew word ye’naḥamenu (יְנַחֲמֵנוּ – “he will comfort us”) comes the original form of the name Noach.

Finally, there is a beautiful verse in Genesis 6:8:

“But Noach found grace in the eyes of Yehováh.”

The word for grace is chen (חן) — formed by the same two Hebrew letters as Noach, but in reverse order. It is just one of the many pearls found in this beautifully and divinely inspired Hebrew language.

The Prophetic Legacy of Moses

Parashah Ha'azinu

Deuteronomy 32:1-52

In the Parashah Ha’azinu, we encounter the powerful song that Moses recited before the people of Israel as they stood on the threshold of the Promised Land.

This song is not merely another piece of poetry; it is a prophetic testimony intended to serve as a reminder for future generations. In the preceding chapter (Deuteronomy 31:21), Moses had already warned that when Israel would depart from Yehovah and experience calamities, this song would rise as a witness against them. It would testify to their rebellion and affirm the justice of God’s judgments.

Through Ha’azinu, Moshe leaves behind an eternal legacy that cannot be erased. Every word was meant to be engraved upon the collective memory of Israel, continually reminding them both of the blessings promised through obedience and of the severe consequences that follow estrangement from the Creator.

The Song of Ha’azinu not only serves as a reminder to the people of Israel of their past history and their prophetic future, but it also challenges us today to reflect on our own relationship with the Creator. It invites us to consider the consequences of our actions and the importance of obedience.

Throughout the cycle of disobedience, judgment, repentance, and restoration, the unshakable love of Yehovah is revealed. Despite rebellion, He continually provides a way back. This message remains timeless, reminding us that although we may stray, Yehovah is always willing to restore us if we return to Him with a repentant heart.

Questions for Reflection:

How can I recognize the cycles of disobedience and repentance in my own life?
What moments in your life may have been warnings from God, and how did you respond to them?
What does the image of God as the “Rock” represent for you in times of uncertainty or difficulty?
How can you strengthen your relationship with Yehovah to avoid the cycles of disobedience and repentance seen in Israel’s history?
In what ways can you teach future generations to remember the lessons that Yehovah has taught throughout biblical history?

Righteous laws, though unsettling

Parashah Shoftim

Deut 16:18 – 21:9

One of the most prominent features of Parashat Ki Tetze is its extensive list of laws—seventy-four of the six hundred and thirteen, to be precise—ranging from conduct in times of war to the proper handling of stray animals. Among these laws are the following:

The rights of captive women (Deuteronomy 21:10–14)
The treatment of rebellious sons (Deuteronomy 21:18–21)
Regulations concerning lost and found property (Deuteronomy 22:1–3)
Laws regarding the fair treatment of workers and animals (Deuteronomy 24:14–15)
Leaving portions of the harvest for the poor (Deuteronomy 24:19–22)

While many of these commandments constitute social laws that are no longer accepted within modern societies, it is essential to view them in the historical context of the Ancient Near East. In that cultural setting, a significant number of these ordinances represented genuine progress in the civil rights of vulnerable groups such as women and foreigners. Thus, what might appear to us as outdated or even harsh, in their time established a framework of justice that elevated the dignity of those who were otherwise marginalized.

In this way, these commandments provided the Israelites with moral and ethical guidance by embedding principles of justice and compassion into the fabric of daily life. For example, the injunctions to ensure just treatment of workers and to leave portions of the harvest for the poor not only safeguarded the welfare of these disadvantaged groups but also reminded the people of Israel of their covenantal responsibility before God.

The Stubborn and Rebellious Son

Many people who seek to discredit the Scriptures point to commandments such as the death penalty for the rebellious son, using it as proof that the Mosaic Law is an outdated and brutal system with no relevance in modern times. Yet it is important, as mentioned above, to place everything we read within its proper historical and cultural context.

Within the broader framework of the Torah, it is evident that all such cases were adjudicated through a judicial legal process, and were never taken lightly. In fact, we are told in Mishnaic times that a court which decreed even one death sentence during an entire generation (not only in relation to this commandment concerning the rebellious son, but regarding any commandment whose penalty was death) was considered to be a wicked court.

Questions for Reflection

How can I apply the teachings of justice and compassion from Parashat Ki Tetze in my daily life?
In what ways can we ensure that our business and labor practices reflect the principles of equity and fair treatment established in the Torah?
What specific actions can I take to protect and support the most vulnerable in my community, such as orphans and widows?

Earthly Rewards for Faithful Obedience

Parashah Ekev

Deuteronomy 7:12 – 11:25

In many other blogs in the past, I have highlighted the spiritual significance of many of the teachings and commandments contained in the Torah. Yeshua revealed many spiritual mysteries, and the real blessings are spiritual.

But at the same time, we live in the material world. Adam was created with a physical nature and was commanded to interact with that material world. And spiritual blessings have a material counterpart.

Just as Abraham was greatly blessed with material goods, this section of the Torah details concrete material blessings associated with obedience to the commandments.

Conclusion:

This portion of the Torah reminds us that obedience to God’s commandments brings both spiritual and material blessings.

Throughout this Parashah, we see how faithfulness to divine laws can be transformed into abundance and prosperity in our lives.

The description of the land’s richness through the seven species offers a picture of the tangible rewards that await those who lead faithful lives. As we reflect on this passage, we are encouraged to appreciate and value the deep and meaningful connection between our daily actions and the blessings we receive as a result.

This interconnection provides us with a more complete understanding of the importance of living according to divine principles, recognising that our decisions and behaviours have a direct impact on the blessings we experience in our lives.

Reflection and Study Questions:

As we explore these blessings, it is important to reflect on the role of obedience and faith in our own lives.

How can we apply the principles of the parashah Eikev in our daily lives?

In what ways are we recognising and giving thanks for the material and spiritual blessings we receive?

What concrete actions can we take to live a life more in tune with the divine commandments, thus ensuring the abundance and prosperity promised?

All posts by : Tzvi ben Daniel