Light In Torah

In order to understand the bride of the second man ( adam ) (1 Cor. 15:47) and the end times (Isa. 46:10), we need to know more about the first man ( adam ), his role, his wife, and the patterns established in their obedient and disobedient behaviors. The purpose of these short studies is to give us some fruitful food for thought to live by and to long for the "garden" days where  ish  and  ishah  are naked and not ashamed (Gen. 2:25). In Genesis 3, after  ishah  and  ish  eat from the tree of the knowledge of good and evil (Gen. 3:6), God points out to  adam , on two occasions, that he has eaten from what God commanded him not to eat (Gen. 3:11, 17). He has failed to do what God said, and as a result, all the relationships established in Genesis 1–2 begin to break down. Ugh. On the flip side, in next week's Torah portion, Noah, prior to the flood, did all that God commanded him to do, and his house was saved. This obedience caused him to be ...

  With all that is happening in the world, looking for the end-time events makes for some dynamic conversation. If we want to uncover some of the end-time mysteries, we have to go back to the beginning (Isa. 46:10; 45:21). In Genesis 1:26–28, man ( adam ) is created in God's image and likeness, blessed, and commanded to multiply, fill the earth, and take dominion over all of creation. God also gives a unique food to the man ( adam ). In addition to green plants, man is also given food from the fruit tree ( peri ) (Gen. 1:29). Let us go back to the beginning so we can understand the end. The creation stories in Genesis 1 and 2 differ greatly because of the perspective in which they are written: one from a masculine perspective (ch. 1) and the other from a feminine one (ch. 2). When we come to Genesis 2, we get more details on the creation of mankind. Instead of a watery environment, we have barren soil, where there is no food (Gen. 2:5). The text says that there is no food because t...

Many of you have begun your studies in Genesis all over again. The cycle of life and beginnings continues. For me, another new cycle begins; a new chapter. Personally, I think we are all confronted with or presented with opportunities for new beginnings frequently, but more often than not, we (speaking of me, myself, and I) find ourselves sliding right back into the old patterns, even when new opportunities arise before our eyes. Part of my daily study is to spend time in Genesis ( Bereshit ), the book of beginnings. It seems to me that no matter how far into the Scripture one reads, every story has a connecting thread to the Garden of Eden—a story that has become too familiar to my "hooked on phonics" reading ability. When Adam and his honey bunny, not yet named, eat from the tree of the knowledge of good and evil, they run into the trees (trees in Scripture are pictures of men—Deut. 20:19) and hide because they are naked and afraid (Gen. 3:10). "And he said, I heard th...

Sukkot is over. The Fall Feasts are over, and so is our study of the first five books of the Bible. Every year, on the Sabbath after Sukkot, we begin a new cycle in Genesis. There are two thousand years of history in this one section, so it is hard to cover it all at once. Marriage is often seen as a man "acquiring" a woman, as though she were property. To modern people, that sounds offensive—like she is just something to be bought. Is that really what happens under the  chuppah , when the bride circles the groom seven times? Is he acquiring her like a pair of shoes? How do we make sense of this? The answer, I believe, is in this week's parsha—the Torah's description of the original romance between Adam and his honey bunny, also known as Eve (Gen. 2). The story starts in a decidedly unromantic way. God says, "It is not good for man to be alone, so I will make a companion alongside him" (Gen. 2:18). If you were God, what would you do next? Create Eve, right? ...

  Today, we start all over again in the book of Genesis. It is fun to compare John 1:1 with Genesis 1:1—the very first verse of each book and the first word, "In the beginning." If we put together the letters of  Bereshit , always staying in the same order without mixing and matching, we will find over a dozen words that lay out the entire message of the Bible. Hebrew is the bomb diggity. Let us keep it simple for the morning 😊 Bet (ב):  Represents a house, tent, or dwelling place. Resh (ר):  Represents a person, head, or leader. Aleph (א):  Represents God, an ox head, or strength/power (the first letter of the Hebrew alphabet). Shin (ש):  Represents teeth, meaning to consume, destroy, or press. Yod (י):  Represents a hand, an arm, or a work/deed. Tav (ת):  Represents a cross, a sign, or a covenant (historically written as an "X" or cross shape). It is time for a new beginning with proper focus! Shalom! Alan www.lightintorah.org

I asked earlier in the week what the big deal was about Sukkot. Observing Sukkot doesn't seem as earth-shattering as revelation or the Exodus. But I think the answer is: it  was  earth-shattering- what happened that first night. Earth-shattering in a quiet, terrifying kind of way. The act of faith is always earth-shattering. The pit in your stomach as you look around in the desert and feel all alone, only to have it dawn on you—you are not really alone. There is someone else there, one other Being—and it is God. It is just you and Him. And you have just left behind everything you took for granted and made this harrowing choice to completely rely on God. If God does not come through here for you, the next night could just be your last. The prophet Jeremiah says something to us about God's own memories of that first night. Here is his language:  "Go, and cry in the ears of Jerusalem, saying: Thus says the LORD: I remember the gifts of kindness of your youth, the love of thi...

  We are approaching the end of Sukkot, and we are two days away from finishing up our question: Why are we where we are? Here they were, the first night away from Egypt. It was the first night they experienced without a master's lash at their backs. That night, they breathed in the heady air of freedom. For the very first time in generations, they could come and go as they pleased. They could make choices. On the one hand, it was like living a dream. But the dream was also terrifying. They were in the desert. And they had nowhere real to sleep. No home to call their own. They were sleeping with their cattle, for goodness' sake—right next to Bessie the cow and Spotty the sheep. You could almost imagine what was going through their minds:  This is ridiculous. What am I doing here? To add to the ridiculousness of the situation, the Torah tells us one more thing about that night. It tells us what they ate that night in Sukkot. Let us read a little bit more from these verses: ...

We are in the process of uncovering why we spend eight days camping out in the late fall at the end of the summertime harvest season. Our key verse describes the very beginning of the Israelites' departure from Egypt:  "And the children of Israel journeyed from Rameses to Sukkot, about six hundred thousand men on foot, beside children"  (Ex. 12:37). Look at that again, my friend! Where did they travel to when they were leaving Rameses? They traveled to a place called Sukkot. "And the children of Israel journeyed from Rameses to Sukkot, about six hundred thousand on foot that were men, beside children." (Ex. 12:37) Now, is that not quite a coincidence!? Sukkot is the name of the very first place Israel encamped on their first night after leaving Egypt. You have to ask yourself: Is that a coincidence? We have a Sukkot holiday that supposedly celebrates God causing us to dwell in "Sukkot" when He took us out of Egypt... and lo and behold, right when God ...

I have pitched my tent with a view of the sky, and for one week I will be living in a temporary dwelling place. It does not sound too exciting, and to some it might even sound kind of strange. The question is, "Why would anyone do such a thing?" Why would God command us to sleep in a temporary shelter (Lev. 23:39–43)? We are coming to the end of the Lord's prophetic calendar that God wants us to keep. And in order for me to relate this to you, I want to play a game with you. Let us call it "Big Deal, Little Deal." Here is the way the game works: We are going to take each of the three main festivals of the Torah—Passover ( Pesach ), Pentecost ( Shavuot ), and Tabernacles ( Sukkot )—and we are going to ask ourselves: What event does this holiday commemorate, and is the event a "big deal" or a "little deal"? So let us play our game. We will start with  Pesach , Passover. What event does it commemorate? Well, that is easy enough: It celebrates ou...

Yom HaKippurim is behind us. We have dealt with our individual idiosyncrasies and feelings of inferiority in His presence during the previous forty-five days. We have experienced self-auditing in our relationship with Yahweh Elohim and toward one another. We have confessed our sins and repented, and we have been covered with His covering in anticipation of the future day (Rev. 19:7–8). As an assembly across the world, it is time to focus our attention on our current prophetic celebration: the Feast of Tabernacles ( Chag Sukkot ). It is the feast for the nations. It is the time of celebrating Yah's provision for us during our wilderness journey! It is a time to celebrate the bountiful blessing that He has lavished on us in His daily provision and to share it with those around us, including the stranger, the orphan, the widow, and the Levite who wants to celebrate Yahweh Elohim's goodness! Tabernacles conjures up so many thoughts of joy, celebration, and hope for the days ahead! ...

  This is the most exciting time of the year! Is there not a song about that? "It's the most wonderful time of the year" (Trumpets, Atonement(s), Sukkot)! Yes, yes, yes. It is the time when we are COMMANDED to be happy and rejoice (Deut. 16:11, 14). On the flip side of that rejoicing coin are those whose hearts have become fat, like Jeshurun (Deut. 32:15)—experiencing all the goodness of God, but through their lack of thankfulness and spiritual exercise, they begin to grow thick, insensitive, and obese in their faith. "But Jeshurun  (upright ones)  grew fat and kicked; you grew fat, you grew thick, you are obese! Then he forsook God who made him, and scornfully esteemed the Rock of his salvation." (Deut. 32:15) They have become insensitive to God's ways. Yet, as always, there is a remnant of people who, like King David, delight in Your law/Torah (Ps. 119:70). "Their heart is insensitive  (a hard heart toward those in need; no compassion),  like fat, but...