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Blog Parashah Beha'alotcha (בְּהַעֲלֹתְךָ) — "When You Raise" Numbers 8:1–12:16 | Haftarah: Zechariah 2:14–4:7 Introduction Synagogues and Messianic Jewish congregations around the world will read and teach Parashah Beha'alotcha (בְּהַעֲלֹתְךָ), meaning "When You Raise" or "When You Ascend," in the book of Bamidbar, meaning "In the Wilderness" (known in the Christian Bible as "Numbers," from the Greek Septuagint), covering Numbers 8:1–12:16. The name of the parashah is drawn

Shalom Bridge Ministry | Shavuot 5786 | May 21–23, 2026 From Sinai to the Upper Room — One Unbroken Thread Shavuot begins at sundown tonight, May 21, 2026 — the 50th day after Passover, the conclusion of the Counting of the Omer, and one of the three great Pilgrimage Feasts of the Hebrew calendar. On this day roughly 3,500 years ago, the thunder rolled on Mount Sinai, and the voice of the Almighty split the air. The Torah — G-D's living Word, His covenant charter — was given

— “The land shall keep a Shabbat to Adonai.”Leviticus 25:2 There is something deeply beautiful in Parashat Behar-Bechukotai. G-D does not only command people to rest. HE commands the land to rest. This reminds us that Shabbat is not merely a personal spiritual discipline. It is woven into creation, community, economy, justice, and covenant life. Israel was called to live in such a way that even the soil testified that the earth belongs to Adonai. Behar opens with the Shemitah

Parashat Emor (Leviticus 21:1–24:23) is a pivotal text in the Torah’s Holiness Code. It addresses priestly conduct, sacred festivals, sanctuary symbolism, and the punishment of blasphemy, thereby linking holiness to embodied practice, calendrical order, and reverent speech. Introduction Emor opens with instructions directed to the priests, especially concerning mourning, marriage, and ritual fitness, before moving to the appointed times of the L-RD in Leviticus 23 and conclud

TORAH PORTION · VAYIKRA / LEVITICUS · IYAR 5786 Acharei Mot–Kedoshim Leviticus 16:1–20:27 · Parashat HaShavua Torah Commentary · Messianic Perspective · Academic Study The double portion of Acharei Mot–Kedoshim stands as one of the theological summits of the entire Torah. Its two constituent parashiyot (portions) are not merely juxtaposed by editorial accident; they form a deliberate theological argument. Death precedes holiness — and holiness is the answer to de

A Double Portion: Tazria–Metzora | Leviticus 12–15 פָּרָשַׁת תַּזְרִיעַ–מְצֹרָע There are weeks in the Torah's calendar when two parashot are bound together — not because the rabbis ran short on time, but because the texts themselves call out to one another. Tazria and Metzora are such a pair. They share a single subject, a single vocabulary, and a single unsettling question that echoes across both portions: what does it mean when the body itself becomes a text? For the moder

“For Messiah, our Passover, has been sacrificed.” — 1 Corinthians 5:7 The Question at the Heart of Passover Why Does This Night Matter? Every year, at Passover Seders around the world, the youngest child at the table asks the Mah Nishtanah — the Four Questions — beginning with: “Why is this night different from all other nights?” It is one of the most ancient questions in human religious practice. And the answer, for Messianic believers, runs deeper than Egypt, deeper than

Parashah Tzav צַו Leviticus 6:1 – 8:36 Haftarah: Jeremiah 7:21–34 | Brit Hadashah: Hebrews 10:1–18 "The fire on the altar shall be kept burning on it, it shall not go out." — Leviticus 6:6 Overview Parashah Tzav — meaning “Command” — is the second portion of the Book of וַיִּקְרָא Leviticus (the book called Vayikra ) and one of the Torah’s most detailed priestly texts. Addressed directly to Aaron and his sons, it lays out the inner workings of the Tabernacle’s sacrif

Parashah Vayikra (Leviticus 1:1–5:26) There is something striking about the way the book of Leviticus begins: “And He called to Moses…” — וַיִּקְרָא ( Vayikra ) This is not just a transition from Exodus. It is an invitation. The G-D of Israel does not remain distant. He calls. And more than that—He calls His people near . A Call from the Presence The voice of G-D comes from within the Mishkan (Tabernacle), the place where His presence dwells among His people. This detail mat

Parashat Ki Tisa (Exodus 30:11–34:35) is one of the most dramatic portions in Scripture, moving from instructions about the Mishkan to the shocking sin of the Golden Calf and the renewal of the covenant. It speaks both to Jewish and Christian readers, and especially to those of us in the Messianic movement who live at the intersection of these communities. At its heart is a question every believer wrestles with: what do we do when G-D seems silent, delayed, or distant? The a

Much of Parashat Tetzaveh reads like a royal tailor's notebook. G-D instructs Moses in meticulous detail about the garments to be made for Aaron and his sons — the bigdei kehuna , the priestly vestments. The ephod and its jeweled shoulder-pieces. The choshen mishpat , the breastplate bearing the names of the twelve tribes. The golden tzitz headband engraved with the words Kodesh L'Adonai — "Holy to the Lord." Eight distinct garments in all, described with a precision usual

There is a moment in this week's Torah portion that is easy to rush past, but if you slow down and prayerfully consider it, it changes everything. G-D says to Moses: "Tell the Israelite people to bring Me gifts; you shall accept gifts for Me from every person whose heart so moves him." (Exodus 25:2) Not from every person. Not from every taxpayer. Not from every dues-paying member. From every person whose soul wholly moves them. This is the opening of Parashat Terumah — the p

Parashah Mishpatim calls us to live out covenant faith in the ordinary details of daily life—how we handle money, power, injury, time, worship, and the vulnerable in our midst. It shows us that the G-D who thundered at Sinai also cares about oxen, lost property, servants, widows, strangers, and the tone of our courtrooms. Mishpatim : Covenant in Everyday Life After the awe and fire of Sinai in Exodus 19–20, Mishpatim (“ordinances” or “judgments”) lays out case laws for Isr

Parashah Yitro (Exodus 18:1-20:23) - A Messianic Perspective When Moshe's father-in-law Yitro arrives at the mountain of G-D, he witnesses something unprecedented in human history: a nation receiving direct revelation from the Almighty. But Parashat Yitro offers us more than a historical account of the giving of the Torah. For those of us who follow Yeshua as Messiah, this portion unveils the very blueprint of the Kingdom of Heaven—a kingdom that our Master would later procla

Parashah B'shallach “When he let go”(Exodus 13:17–17:16) "The L-RD will fight for you; you need only to be still." – Exodus 14:14 Have you ever felt like G-D led you straight into an impossible situation? The Israelites certainly did. Fresh from their miraculous deliverance from Egypt, they found themselves trapped. The Red Sea stretched endlessly before them. Pharaoh's army thundered behind them. Mountains hemmed them in on both sides. There was no escape route, no plan B, n

Parashat Bo (Exodus 10:1–13:16) tells of the final three plagues—locusts, darkness, and the death of the firstborn—and the birth of Israel as a redeemed people, marked forever by the blood of the Lamb and the feast of Passover. Setting the Scene: “Come to Pharaoh” Parashat Bo opens with a surprising command: “Come to Pharaoh,” not “Go.” This hints that the Holy One is already present in the place of oppression, sovereign even in the palace of the tyrant. Pharaoh’s hardness of

Parashat Va’era: “I Am the L-RD” Knowing the G-D Who Redeems Torah: Exodus 6:2–9:35 Haftarah: Ezekiel 28:25–29:21 Brit Chadashah: Romans 9:14–17; Revelation 15–16 Parashat Va’era opens with a divine declaration: “I am ADONAI. I appeared to Abraham, Isaac, and Jacob as El Shaddai, but by My Name ADONAI I was not fully known to them.” — Exodus 6:2–3 The patriarchs knew G-D as the Promise-Maker.Israel in Egypt would come to know Him as the Promise-Keeper . The Name ADONAI

Torah Portion: Sh'mot (Exodus) 1:1–6:1 Parashat Sh'mot (From the Greek Septuagint it is named Exodus) invites readers into the story of a G-D who knows His people by name, enters their suffering, and ignites history with the fire of His Kingdom. In the burning bush, in the divine Name, and in the calling of Moshe, this parashah unveils the Gospel of the Kingdom that Yeshua declares has now drawn near. Names, Exile, and New Beginnings Sh'mot—“Names”—opens not with miracles but

A Study of Parashat Mikketz and the Kingdom Message At the End The Hebrew word mikketz means "at the end." After two years of languishing in Pharaoh's prison, Yosef's season of waiting ended dramatically. One morning he was a forgotten prisoner; by evening, he stood as second-in-command over all Egypt. Between sunrise and sunset, everything changed. This Torah portion (Genesis 41:1–44:17) is more than an ancient rags-to-riches story. It is a profound revelation of what Yeshu

Parashah Vayeshev introduces us to Yoseph—the favored son, dressed in a coat of many colors, dreaming dreams of future glory. But before those dreams can be fulfilled, Yoseph must descend into a pit, be sold into slavery, falsely accused, and forgotten in prison. His path to the throne runs straight through suffering. This isn't just Yoseph's story. It's the pattern of the Kingdom of G-D that Yeshua came preaching. The Kingdom doesn't bypass suffering—it transforms it. The Ki