People_around_are_202512221059

And You… Have You Been Assimilated?

by with No Comment Biblical Studies

Yosef was not the first to confront cultural assimilation—and emerge victorious.

Cultural assimilation is a challenge people have faced throughout history. Before we go further, let’s clarify what we mean by such an expression: it is the process by which a person or group adopts, in part or in whole, the customs, values, norms, language, and behaviors of another culture—often one that is dominant or different from their own. This process can be voluntary, as a form of integration, or it can result from social, economic, or political pressures. While assimilation can make living and adapting in a new environment easier, it can also lead to the loss or dilution of one’s original cultural identity.

Yosef in Egypt

Yosef was not the first to confront the problem of cultural assimilation—and he overcame it successfully. Abraham, Isaac (Yitsjak), and Yosef’s father, Israel (Ya’akov), were able to maintain their identity and loyalty to Yehovah, even while surrounded by pagan peoples.

Now Yosef was alone. Sure, Yehovah was with him, but none of his family was there. Yet he was able to preserve his values and his trust in the God of his fathers, which becomes clear when he speaks to his brothers in their first encounter after seventeen years:

I fear Elohim (God).
 Genesis 42:18

Not only had Yosef not assimilated, he also influenced those around him. This is evident when, on the second trip back, his servant returns the brothers’ money and says:

Peace to you; do not be afraid. Your Elohim, the Elohim of your father, gave you a treasure in your sacks; your silver has been given to me.
Genesis 43:23

Even though Yosef outwardly appeared Egyptian—he spoke the Egyptian language and bore an Egyptian name, Tsafnat Paneach—he never stopped being Yosef, the son of Ya’akov. Once established in Egypt, he could have forgotten his family and his beliefs, especially since his brothers had coldly rejected him and sold him as if he were not part of the family. Yet he clung to his identity. This conviction directed Yosef’s actions, even toward his own family.

And You—Have You Assimilated?

You are not of the world, because you were “taken out of Egypt” when you accepted submission to Yeshua the Messiah. But… if you dress according to the world’s fashion, speak like everyone else, eat what everyone eats, pursue goals set by the world (money, a good reputation, power), conduct your business the same way as those around you, and also celebrate the world’s holidays and traditions—then the answer is a lamentable YES. YOU HAVE BEEN ASSIMILATED!

Maccabees

The Maccabean Test: Faith Under Pressure

by with No Comment Biblical Studies

For some it is not obvious, but the pressure of society and the world’s system today is leading us into a situation similar to that of the Maccabees.

These days we celebrate Hanukkah — a Feast that primarily commemorates the victory that Yehovah gave to our ancestors when the Greek armies invaded Judea and sought to eliminate every trace of the Torah and its influence in the people of Israel. They defiled the Temple and forced the people to abdicate their obedience to the Torah.

But one family — the family of Sh’món the Maccabee — stood up and led a small army that defeated the enormous military machine of the Greeks. They then carried out the re-dedication of the Temple, cleansing it of all contamination. It was established that future generations would annually remember all these events.

It is worth clarifying that there is a legend about the miraculous multiplication of oil that kept the Temple’s menorah burning after its purification in that time of old — a story that gave rise to the tradition of lighting a nine-branched candelabrum called the hanukkiah. According to the rabbis, a sequence invented by them must be followed to light the candles each day, with certain prayers recited at each appointed time.

Unfortunately, this tradition has displaced the true reason for the celebration — which should be the valor, decision, commitment, bravery, and total dependence on Yehovah demonstrated by the Maccabees in order to overcome the enemies who threatened their freedom and their beliefs.

What About Yeshua?

Yeshua participated in this Feast of Dedication, as we are told in the Gospel according to John. But when we ignore the connection of this festival with the history of the Maccabees, we completely lose the sense of responsibility and commitment that Yeshua had toward His culture and the traditions of His people.

So It’s Worth Asking… Are We in Similar Conditions Today?

For some it may not be evident, but the pressure of society and the world’s system is indeed pushing us into similar situations.

When faced with such pressures, we can take one of three positions:

  1. Openly transgress the Torah, with a defiant attitude, claiming that these Instructions do not concern me.
  2. Ignore the Torah and its demands, thinking perhaps it is no longer relevant today or that obedience to it is too fanatical.
  3. Take a stand for the obedience that is fitting for a child of Yehovah, acting as the Maccabees did.

These are times that test our convictions; the pressure will increase, and we will be forced to assume one of these three positions.
You… what will you do?

Yosef and Yeshua 2

Paralleles Between Yosef and Yeshua

by with No Comment Biblical Studies

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.

Hanukia

What does Hanukkah Mean for Us

by with No Comment Biblical Studies

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 y la esposa de Potifar 2

Yosef’s Fortitude

by with No Comment Biblical Studies

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.

Esau Jacob

Seeing Life the Way Ya’akov Did

by with No Comment Biblical Studies

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.”

Sembrandoa tiempo

The Ancient Power of a Blessing

by with No Comment Biblical Studies

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.

Man praying to God

Restoring the Connection Between Heaven and Earth

by with One Comment Biblical Studies

The problem with our generation is that it ignores this reality: God is present, but it doesn’t know it because it is distracted.

The story of Jacob’s ladder is one of the most profound and beautiful scenes in all of Scripture. Jacob is fleeing—alone, tired, and uncertain. He has no stable home, no protection, and no idea what awaits him. Yet in the middle of that vulnerability, Yehováh reveals Himself in a surprising way: Jacob sees a ladder connecting earth to heaven, with angels ascending and descending upon it.

This moment is not merely a mystical vision. It is a message from the Most High—not only for Jacob, but for all of us:

God is not far. Heaven is still connected to earth. The divine presence still touches our reality.

In a time like ours, where so many feel spiritually disconnected—living with anxiety, loneliness, or confusion—this message is more needed than ever.

Jacob slept in an ordinary place, using a stone as a pillow. It wasn’t a “spiritual” site. It wasn’t a temple. There was no music, no special atmosphere. It was simply an empty spot along the road.

Yet there, the Almighty spoke to him.

This reminds us that Yehováh does not manifest Himself only in “special” places, but in the everyday moments:

— in a simple room,
— in a moment of exhaustion,
— or in the middle of uncertainty.

The Creator is not limited to temples or ceremonies. He steps into real life, just as He did with Jacob.

The ladder was not just any symbol—it represented something humanity had lost since Eden: direct connection with the heavenly realm.

The message is clear: Heaven is still open. The line of communication with the Most High is not closed.

Today, that connection seems weakened. We live surrounded by screens, noise, social media, distractions, endless schedules, and tired minds. Spirituality has become a distant concept for many. But Jacob’s vision reminds us that heaven never closed—we are the ones who stopped looking upward.

The angels ascended first and then descended. This reveals that the Most High is always at work—organizing, sending help, guarding, and guiding.

Even when Jacob couldn’t see it, even when he felt alone, the spiritual realm was active.

Our society trusts only in what it sees, feels, or can measure. Yet this vision teaches that there is an invisible movement of the Creator bringing purpose, order, and protection.

Even if you don’t feel it, God is working.
Even if you don’t see it, He is still moving pieces on your behalf.

The story doesn’t end with the ladder. Jacob wakes up and says:

“Surely Yehováh is in this place, and I did not know it.”

That is the problem of our generation: God is present, but we don’t recognize Him because we are distracted.

Restoring the connection means making room for silence, returning to prayer, studying the Word, inviting Yehovah, our Creator into every area of our lives, and living with awareness of His presence. It is not about complicated rituals, but about returning to a living, real relationship with the Most High.

For Jacob, this vision was a turning point. It shaped his identity, his journey, and his relationship with Yehovah. He understood he was not walking alone and that the divine purpose for his life remained intact.

Today, we need that revelation again:

Heaven is not far—it is touching the earth.
The Creator is not distant—He is drawing near.
The Almighty has not stopped speaking—we must open our hearts.

Jacob’s ladder is an invitation to listen again, to look upward again, to restore our connection with the eternal. It is a reminder that even in moments of exhaustion or uncertainty, heaven remains open and God remains near.

Shalom!

Partida de Ya'akov

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

by with No Comment Biblical Studies

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.

Blind people

Are they blind like Isaac?

by with No Comment Biblical Studies

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.