The Stone the Builders Rejected”.

One of the verses many people use is “The Stone the Builders Rejected.” Well, I want to discuss the idea of a foundation. It is the most important part of building a house—or, in our case, the Third Temple. If you get the foundation wrong, then the rest of the structure will be wrong.

This week’s Torah portion, Re’eh, underscores this through the Torah’s prohibition against “other gods which you have not known” (Deut. 11:26–28)—a divine warning against straying into unfamiliar worship that erodes the covenant bedrock laid by Abraham, Isaac, and Jacob. As a Christian or Messianic, I want to highlight something. What you have accepted is new to you.

This invites us to rebuild on Torah’s unshakable ground.I would like to point to the proof that what you have rejected is “That Which You Have Not Heard” as a Christian or Messianic,

The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem.

1הַדָּבָר֙ אֲשֶׁ֣ר חָזָ֔ה יְשַֽׁעְיָ֖הוּ בֶּן־ אָמ֑וֹץ עַל־ יְהוּדָ֖ה וִירוּשָׁלִָֽם׃

2It shall come to pass in the latter days that the mountain of the house of the LORD shall be established as the highest of the mountains, and shall be lifted up above the hills; and all the nations shall flow to it,

2וְהָיָ֣ה ׀ בְּאַחֲרִ֣ית הַיָּמִ֗ים נָכ֨וֹן יִֽהְיֶ֜ה הַ֤ר בֵּית־ יְהוָה֙ בְּרֹ֣אשׁ הֶהָרִ֔ים וְנִשָּׂ֖א מִגְּבָע֑וֹת וְנָהֲר֥וּ אֵלָ֖יו כָּל־ הַגּוֹיִֽם׃

3and many peoples shall come, and say: “Come, let us go up to the mountain of the LORD, to the house of the God of Jacob, that he may teach us his ways and that we may walk in his paths.” For out of Zion shall go forth the law, and the word of the LORD from Jerusalem.

3וְֽהָלְכ֞וּ עַמִּ֣ים רַבִּ֗ים וְאָמְרוּ֙ לְכ֣וּ ׀ וְנַעֲלֶ֣ה אֶל־ הַר־ יְהוָ֗ה אֶל־ בֵּית֙ אֱלֹהֵ֣י יַעֲקֹ֔ב וְיֹרֵ֙נוּ֙ מִדְּרָכָ֔יו וְנֵלְכָ֖ה בְּאֹרְחֹתָ֑יו כִּ֤י מִצִּיּוֹן֙ תֵּצֵ֣א תוֹרָ֔ה וּדְבַר־ יְהוָ֖ה מִירוּשָׁלִָֽם׃

4He shall judge between the nations, and shall decide disputes for many peoples; and they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore.

Many Christians often turn to the Old Testament for insights into God’s nature. They refer to it as the Hebrew Bible or Tanakh. It also offers insights into His plan for humanity.

This week’s Torah portion, Re’eh (“Behold”), found in Deuteronomy 11:26–16:17, presents a critical choice. It presents the statement, “Behold, I set before you today a blessing and a curse. A blessing will come if you obey the commandments of the Lord your God. However, a curse will occur if you do not obey. You must not turn away from the way.

Do not follow other gods which you have not known” (Deut. 11:26–28). Moses delivered this passage to the Israelites. They were on the cusp of entering the Promised Land. It emphasizes fidelity to the God of Abraham, Isaac, and Jacob. It warns emphatically against idolatry. It also cautions against the adoption of foreign religious practices.

These practices include introducing new deities or modes of worship unknown to our shared forefathers. This essay is written for a Christian audience. I aim to explore how Re’eh serves as a divine safeguard against religions like Christianity. From a Jewish perspective, they diverge from the pure monotheism of the Torah.

We can examine Christian claims about Jesus fulfilling the Binding of Isaac. This is done by contrasting the oral traditions of Judaism and Christianity. We can also trace the non-Jewish origins of vicarious atonement. This shows why the Torah precludes belief in “that which you have not known.”

Ask Your Fathers and They Will Tell You.

The Core Warning in Re’eh: No Room for New Gods

At the heart of Re’eh is Deuteronomy 13, “…worship ‘other gods which you have not known.’ This embodies the Torah’s prohibition against “other gods which you have not known,” a test of our loyalty to Sinai’s singular God…”

A chapter that outlines safeguards against false prophets, dreamers, or even close family members who entice the people to worship “other gods which you have not known” (Deut. 13:2).

Even if such a figure performs signs or wonders that come true, the Torah commands: “You shall not listen to the words of that prophet.” God is testing you to know if you love the Lord your God with all your heart and soul. The Lord your God is testing you to know whether you love the Lord your God with all your heart and with all your soul (Deut. 13:3–4).

This is not merely a prohibition against pagan idols like those of the Canaanites. It serves as a broader admonition against any innovation. Such innovations alter the worship of the one, eternal God revealed at Sinai.

From a Jewish viewpoint, this directly applies to Christianity. In the New Testament, Jesus is elevated to a divine status. He is considered part of the Trinity, also known as the “Son of God.” This concept is utterly foreign to the God of Abraham, Isaac, and Jacob.

The Torah’s God is singular and indivisible, as affirmed in the Shema (Deut. 6:4), and any suggestion of a divine intermediary or incarnation would qualify as “other gods” unknown to the forefathers.

Deuteronomy 13 warns that such teachings, even if accompanied by miracles. These teachings, like those attributed to Jesus, are a test of loyalty. Jews see this as a prophetic barrier against missionary efforts. Christianity transforms the character of a historical figure into a god-like being.

This transformation is precisely what the Torah forbids. This isn’t about rejecting Jesus as a teacher. It is about recognizing that his deification introduces a worship system alien to the covenant at Sinai.

Series: Part II

Contrasting Oral Traditions: From Sinai vs. From the Apostles

Re’eh explicitly warns against as ‘gods you have not known.’ Here, the Torah’s prohibition against “other gods which you have not known” draws a line: Sinai’s continuity vs. apostolic innovations.”

Judaism and Christianity both value oral traditions, but their sources and natures differ profoundly. In Judaism, the Oral Torah (Torah she-be’al peh) was given to Moses at Sinai. Its delivery occurred alongside the Written Torah. It has been faithfully transmitted through generations of sages—from Moses to Joshua and to the elders, prophets, and rabbis.

This tradition, later compiled in the Mishnah and Talmud, clarifies and expands the Written Torah without altering its core monotheism. It stems directly from the God of Abraham, Isaac, and Jacob, ensuring continuity with the forefathers.

Christianity’s oral tradition originates from a unique source. It began with the teachings of Jesus and his apostles in the first century CE. Before the Gospels were written (around 70–100 CE), stories of Jesus’ life, death, and resurrection circulated orally among early followers.

This tradition, as described by scholars, was sustained through community storytelling. It also evolved through hymns and prayers. This tradition evolved to explain Jesus’ role. It provided guidance for early churches. Paul, writing in the 50s CE, incorporated snippets of this oral material, such as accounts of the Last Supper and resurrection (1 Cor. 11 and 15), which were passed down before being formalized in writing.

Unlike Judaism’s Oral Torah, rooted in Sinai, Christianity’s tradition begins with Jesus. He is a figure not prophesied in this divine capacity by the Torah. The tradition develops through church fathers like Ignatius and Justin Martyr in the second century.

This creates a new narrative arc. It diverges from the forefathers’ covenant. It introduces concepts like the Trinity. Re’eh explicitly warns against these concepts as “gods you have not known.”

The Non-Jewish Origins of Vicarious Atonement

…unknown to the Torah. The Torah’s prohibition against “other gods which you have not known” is relevant to redemptive twists. It demands personal teshuvah over external saviors.

A cornerstone of Christianity is the belief that Jesus died for humanity’s sins, offering vicarious atonement—where one person’s sacrifice redeems others. This idea, however, has no roots in Jewish tradition and contradicts the Torah’s emphasis on personal responsibility and repentance.

In Judaism, atonement comes through teshuvah (repentance), prayer, charity, and animal sacrifices (when the Temple stood), but never through human sacrifice, which is abhorrent (Deut. 18:10). Each person atones for their own sins, as Ezekiel states: “The soul who sins shall die” (Ezek. 18:20).

The concept of someone dying for sins evolved within Christianity, not Judaism. Early theories include the Ransom Theory (3rd century, Origen). In this theory, Jesus’ death paid a debt to Satan or God. Christus Victor (dominant pre-12th century) portrays Jesus’ death as a victory over evil powers.

Satisfaction Theory (Anselm, 11th century) suggests it satisfied God’s honor. The Penal Substitution Theory, popularized by Reformers like Calvin, views Jesus’ death as a punishment in sinner’s place. Its purpose was to appease God’s wrath.

These ideas draw loosely from Jewish sacrificial imagery but twist it into a human-centered redemption unknown to the Torah. Jews argue that if vicarious atonement were needed, the Torah would have revealed it at Sinai, not through a later figure.

Moreover, some streams of Judaism, particularly Kabbalah, incorporate gilgul (reincarnation), where souls return to rectify past failings. Originating in post-Talmudic Kabbalah (12th century onward, e.g., Sefer ha-Bahir), gilgul allows for multiple lifetimes to achieve perfection, making a one-time savior unnecessary. While not universal in Judaism, this belief underscores self-reliant soul rectification over external redemption.

Christian Claims About the Binding of Isaac: A Misplaced Typology

violating Re’eh’s warning against innovations. This showcases the Torah’s prohibition against “other gods which you have not known” in action. It guards the Akedah’s merit for Israel alone.

Christians often see Jesus as foreshadowed in the Binding of Isaac (Akedah, Gen. 22), where Abraham’s willingness to sacrifice his “only son” parallels God’s sacrifice of Jesus. Typologies highlight similarities. Both are “only begotten sons” and carried wood for the sacrifice. The event occurs on a mountain, Moriah, which is linked to Calvary. This interprets the Akedah as prefiguring Jesus’ crucifixion for atonement.

Jews rebut this as a retroactive imposition. The Akedah tests Abraham’s faith, not prophesies a messiah; God provides a ram, halting human sacrifice forever. Isaac isn’t killed, so it can’t foreshadow a death for sins. Rabbinic tradition views it as merit for Israel, not a messianic template. Introducing Jesus here adds a foreign layer, violating Re’eh’s warning against innovations.

Conclusion: Heeding the Call to Behold

Or the allure of foreign traditions. For Jews, Christianity represents precisely what the Torah’s prohibition against “other gods which you have not known” forbids..

Re’eh invites us to “behold” the choice before us: fidelity to the God of our forefathers or the allure of foreign traditions. For Jews, Christianity, with its new oral tradition, vicarious atonement, and typological readings, represents “that which you have not known.” As Christians, reflecting on these differences may deepen appreciation for the Torah’s unyielding monotheism. Ultimately, Re’eh calls us back to the pure covenant of Abraham, Isaac, and Jacob—without additions or intermediaries.

Footnotes:

1. All biblical quotes from the New Jewish Publication Society Tanakh.
2. For deeper Jewish perspectives on Deuteronomy 13 and false prophets, see resources from Jews for Judaism.
3. On gilgul, consult kabbalistic texts like those of Isaac Luria.
4. Christian atonement theories are summarized in theological works like those of Gustaf Aulén.
5. ISAIAH 2:2-4
6. 96 web pages

Issac: A Picture of the Future.

רְאֵה

That which You have Not Known?

 Vayera is a Torah portion from the Book of Genesis (Chapters 18:1–22:24) that begins with the Hebrew phrase meaning “and he appeared”.

This parashah is known for exploring themes of faith, hospitality, and divine justice. 

In this series of lectures, we will examine traditions. Traditions of Jews and Christians. How do those traditions influence us in how we look at scriptures?

When I speak with Christians, they tell me what they think the Bible says. So, I ask them where they get that tradition. You see, we all have a tradition that explains what the Bible says.

The strongest supporters of truth are the Christian and Messianic Jewish world, and those who claim to follow the Torah, and who also claim that the Jewish people have missed the coming of their Messiah.

Today, I would like to look at the Holy Torah and see if the traditions of the Christian and Messianic world follow the Torah Law.

How the Commandments Provide a Detailed List of Things Not to Do

Re’eh’s commandments, particularly in Chapters 11–13, outline a detailed prohibitions against idolatry, framing it as straying from the “known” path of the God of Abraham, Isaac, and Jacob. These aren’t vague warnings but specific directives to avoid corruption by foreign influences:

• Do not follow unknown gods or practices: Explicitly, avoid “other gods which you have not known” (Deut. 11:28; 13:2), even if enticed by miracles, prophets, or family—treat such as tests of loyalty (Deut. 13:3–4).
• Do not adopt foreign worship sites or methods: Destroy pagan altars, pillars, and idols in the land; worship only at God’s chosen place (Deut. 12:2–4), not scattering offerings everywhere like the nations.
• Do not eat or handle blood improperly: Spill blood on the ground like water in kosher slaughter (Deut. 12:16, 23–24), avoiding pagan blood rites.
• Do not imitate abominable national practices: Shun “every abomination that the Lord hates” (Deut. 12:31), including burning children as offerings—God despises such acts.
• Do not add or subtract from commandments: Observe exactly what’s commanded, without innovation (Deut. 13:1), ensuring fidelity to the revealed Torah.
• Do not show mercy to idolaters: Even close kin enticing to idolatry must be stoned, without pity (Deut. 13:7–11), to purge evil.
• Do not be swayed by signs or wonders: Ignore prophets whose predictions come true if they lead to unknown gods (Deut. 13:2–6).
• Do not do what is right in your own eyes: Repeatedly, act only as “right and good in the sight of the Lord” (Deut. 12:8, 25, 28), rejecting subjective morality.

These form a comprehensive safeguard, emphasizing relationship-based worship over power-driven or innovative deviations.

How Each of The Torah Themes Disqualifies Jesus

Re’eh, mirrored in the Akedah, highlights God’s hatred of child sacrifice and demand for “known” worship. Applied to Christianity, each disqualifies Jesus as a divine figure or sacrificial redeemer, as his role introduces “unknown” elements foreign to the Torah’s God—elevating a human to godhood, promoting human sacrifice for atonement, and diverging from Abraham’s proven relationship. Here’s how each theme connects:

Do what is yashar (good and straight) in God’s eyes: Re’eh repeats this, contrasting human eyes (subjective morality) with God’s, as Abraham did in the Akedah by trusting known goodness. Christianity claims Jesus fulfills the law but adds “new commandments” (John 13:34), redefining righteousness through faith in him. This disqualifies Jesus by innovating beyond the Torah, doing what’s “right” in Christian eyes but straying from the forefathers’ known path.

Serve God only in the place He chooses (Mount Moriah/Temple): Re’eh mandates centralized worship at God’s selected site, foreshadowed in the Akedah where Abraham obeys at Moriah. Christianity shifts this to Jesus as the “new temple” (John 2:19–21), allowing decentralized faith in him anywhere, bypassing the Torah’s chosen place. This disqualifies Jesus by introducing an “unknown” intermediary, straying from the forefathers’ site-specific covenant.

God’s Name should be on that place: In the Akedah, Abraham names the site “Hashem yireh,” affirming God’s singular presence. Re’eh echoes this for the Temple. Christianity attributes divine names/titles to Jesus (e.g., “Emmanuel,” “Son of God”), placing God’s “name” on a human figure unknown to Abraham. This disqualifies Jesus as idolatry, equating a man with God’s essence in a way the Torah rejects.

Serve Him by offering sacrifices (burnt offerings/olos): The Akedah features an olah, but God substitutes the ram, rejecting human offering. Re’eh specifies animal burnt offerings at the Temple. Christianity portrays Jesus as the ultimate human burnt offering (Hebrews 10:10), dying once for all sins. This disqualifies him, as Re’eh deems human sacrifice abominable—God hates it, never intending it even in the test.

It’s okay to eat animals like a ram (ayil) or deer (tzvi): Re’eh permits eating such clean animals post-slaughter, with the ram in the Akedah symbolizing acceptable substitution. Christianity’s Eucharist symbolically “eats” Jesus’ body/blood (John 6:53–56), turning a human into consumable sacrifice. This disqualifies Jesus by mimicking pagan rites, inverting the Torah’s ram-as-substitute into forbidden human symbolism.

Spilling of blood (as in kosher slaughter): Re’eh requires blood spilled on the ground, not consumed, echoing the Akedah’s averted human bloodshed. Christianity centers on Jesus’ blood spilled for forgiveness (Matthew 26:28), elevating human blood as redemptive. This disqualifies him, as the Torah prohibits blood manipulation in worship and abhors human spilling for atonement—personal repentance suffices.

Not doing abominable things like sacrificing children: Re’eh explicitly hates child sacrifice, clarifying the Akedah as a non-literal test. Christianity depicts God sacrificing His “only begotten Son” (John 3:16) for humanity’s sins, a divine child offering. This directly disqualifies Jesus, portraying God as endorsing what He abhors—an “unknown” immoral act, unproven in Abraham’s relationship.

The Book of Genesis, or Sefer Bereishit, is a profound blueprint and cause of Jewish history. Drawing from traditional Jewish sources—ranging from the Talmud and Midrash to the mystical insights of the Zohar and the Vilna Gaon—we will uncover how Genesis is not merely a collection of ancient stories but a divine framework that shapes reality, time, and the Jewish people’s destiny. At the heart of our lecture today lies an extraordinary axis: the year 1948 in the Jewish calendar (Anno Mundi, or AM), marking Abraham’s birth, and the year 5708 AM, corresponding to 1948 CE, when the modern State of Israel was reestablished. These two points, separated by millennia yet united by the number 1948, serve as pivotal anchors, illustrating how Genesis encodes the past, present, and future of the Jewish narrative.
To deliver this in about 30 minutes, I’ll structure our journey as follows: First, we’ll examine Genesis as the cosmic blueprint, rooted in its opening word Bereishit and the six alefs of its first verse. Then, we’ll delve into how Torah verses correspond to historical years, with 1948 AM and 5708 AM as our axis. Along the way, we’ll touch on the Vilna Gaon’s teaching that Bereishit contains all 613 commandments, including circumcision, and contrast this with the rejection of Ephraim to highlight the triumph of Judah’s lineage. Finally, we’ll conclude with how these elements affirm Genesis as the cause of history, resonating even with personal stories like my own discovery of Jewish heritage at age 33, as a descendant of Kohanim from the Diaz Ramirez family.
Let us begin at the beginning—Bereishit bara Elohim et hashamayim ve’et ha’aretz: “In the beginning, God created the heavens and the earth.” From a Jewish perspective, this is no poetic myth but a historical declaration. The Jewish Encyclopedia describes Genesis as “a historical work,” recounting the primal history of humanity and the early story of Israel. Rabbi Jonathan Sacks, in his writings, calls it a “philosophy of the human condition under God’s sovereignty,” where events like creation, the Flood, and the patriarchal covenants are factual records that set the moral and spiritual stage for all that follows.
Yet, Genesis is more than a chronicle; it is the blueprint of reality itself. Kabbalistic tradition, as articulated in the Zohar, teaches that God looked into the Torah to create the world. The Torah pre-exists creation, and its letters are the building blocks of existence. The Sefer Yetzirah, an ancient mystical text, explains that God formed the universe with 22 foundation letters and 10 sefirot, divine emanations. In Genesis 1:1, we find six instances of the letter alef (א)—in Bereishit, bara, Elohim, et, ve’et, and ha’aretz. The alef, the first letter of the Hebrew alphabet, symbolizes divine unity and has a gematria value of 1, but its full spelling (alef) means “thousand.” Thus, these six alefs represent 6,000 years of human history, as per the Talmud in Sanhedrin 97a: “The world endures for six thousand years: two thousand years of chaos (tohu), two thousand years of Torah, and two thousand years of the Messianic era.”
This 6,000-year cycle mirrors the six days of creation, with the seventh day of Shabbat foreshadowing eternal rest and redemption. Chabad teachings elaborate that the alef bridges heaven and earth—its form resembling a yud above (divine), a yud below (earthly), connected by a vav (channel). In Genesis, these alefs encode the timeline: the first 2,000 years encompass the chaos from Adam to Abraham, the next 2,000 bring the Torah at Sinai, and the final 2,000 herald the Messiah. We stand today in the sixth millennium, nearing that redemptive threshold, where events like Israel’s rebirth in 5708 AM signal the dawn of Messianic times.
Now, let’s zoom in on the opening word itself: Bereishit. The Vilna Gaon, Rabbi Elijah of Vilna, teaches that this single word contains all 613 commandments of the Torah. In his commentary Aderet Eliyahu, he explains that Bereishit’s six letters (ב-ר-א-ש-י-ת) encapsulate the essence of Jewish law, with each letter or combination hinting at specific mitzvot. For instance, Rabbi Akiva Tatz, in his lecture “Torah: Cause and Reality,” cites the Gaon to highlight how the commandment of circumcision (brit milah) is embedded in Bereishit. The letters bet (ב) and resh (ר) form the root of brit (covenant), directly alluding to Genesis 17:10, where God commands Abraham: “Every male among you shall be circumcised.” This mitzvah is the seal of the covenant, transforming physical creation into spiritual purpose.
Other commandments flow from Bereishit’s letters as well. The bet symbolizes belief in God (Mitzvah #1), the foundation of monotheism declared in creation. Resh hints at Shabbat observance (Mitzvah #155), resting as God did after six days. Shin evokes the prohibition against idolatry (Mitzvah #2), affirming God’s unique sovereignty. Tav, the final letter, points to establishing courts of justice (Mitzvah #176), ensuring righteousness in the land. The Zohar in Bereishit 8a reinforces this: “Bereishit contains all the commandments, for each letter unfolds a moment in time, from creation to redemption.” Midrash Tanchuma on Bereishit 1 adds: “The world was created for the Torah and the covenant of Israel, hidden in Bereishit.” Thus, Genesis is the cause of history—the Torah’s laws embedded in its first word drive the narrative forward, from creation’s blueprint to humanity’s moral journey.
This brings us to the axis of our lecture: 1948 AM and 5708 AM. In traditional chronology, as detailed in Seder Olam Rabbah, Abraham’s birth occurs in 1948 AM, approximately 1813 BCE. This marks the pivot from chaos to the Torah era, as Abraham’s covenant initiates the Jewish people’s mission. Mystically, each Torah verse corresponds to a year, per the Vilna Gaon: the 1,948th verse is Exodus 14:13, where Moses declares, “Fear not, stand firm, and see the salvation of the Lord, which He will work for you today; for the Egyptians whom you have seen today, you shall never see again.” This verse depicts the splitting of the Red Sea, a miraculous redemption fulfilling God’s promise to Abraham in Genesis 15:13–14: slavery followed by liberation. Midrash Shemot Rabbah 21:5 links it directly: “For the merit of Abraham, I will split the sea.” Thus, 1948 AM—Abraham’s birth—aligns with a verse of national birth, the Exodus as the first step toward the Promised Land.
Fast-forward to 5708 AM, or 1948 CE, when the State of Israel was reestablished after 2,000 years of exile. This modern miracle echoes Abraham’s covenant, fulfilling promises like Deuteronomy 30:3–5: “God will restore you to the land.” The corresponding 5,708th Torah verse is Deuteronomy 16:18: “You shall appoint judges and officers in all your gates, which the Lord your God gives you, according to your tribes, and they shall judge the people with righteous judgment.” Ramban comments: “This ensures righteous governance in the land, the foundation of dwelling securely.” In 1948 CE, amid the ashes of the Holocaust, Israel declared independence, establishing a just society in the ancestral homeland—a direct echo of Abraham’s legacy.
The numerical parallel—1948 AM to 5708 AM—is no coincidence in Jewish thought. It reflects divine synchronicity, where history cycles through the 6,000-year timeline encoded in the six alefs. Abraham’s birth in the second millennium initiates the Torah era; Israel’s rebirth in the sixth heralds Messianic fulfillment. As Rabbi Tatz notes, the Torah is the cause of reality—events unfold from its blueprint.
To contrast this redemptive arc, consider the rejection of Ephraim, a theme woven into Genesis’s tribal history. In Genesis 48–49, Jacob blesses Ephraim above Manasseh, yet later scriptures reveal Ephraim’s fall. Psalm 78:67 states: “He rejected the tent of Joseph; he did not choose the tribe of Ephraim, but he chose the tribe of Judah, Mount Zion, which he loved.” Rashi explains this as the transfer of kingship to David after the Northern Kingdom’s idolatry. Hosea 4:17 laments: “Ephraim is joined to idols; let him alone.” Seven verses in total point to this rejection, including Hosea 5:9 (“Ephraim shall become a desolation”) and Jeremiah 7:15 (“I will cast out… the offspring of Ephraim”). Ephraim’s sins—idolatry and division—contrast with Judah’s fidelity, leading to the Southern Kingdom’s survival and eventual restoration in 1948 CE. This shift, foreshadowed in Genesis 49:10 (“The scepter shall not depart from Judah”), underscores Genesis as history’s cause: tribal choices ripple through time, culminating in Judah’s triumph.
On a personal note, as someone who discovered my Jewish heritage at 33, from a Crypto-Jewish family—the Diaz Ramirez line, descendants of Levi with my grandfather a Kohen—this axis resonates deeply. My uncles’ DNA confirmed our Kohen marker, tracing back through Mexico and Germany, possibly linking to ancient priests like those in Abraham’s era. Circumcision, encoded in Bereishit, symbolizes this covenantal continuity, much like Israel’s rebirth in 1948 CE.
In conclusion, Genesis is the blueprint and cause of Jewish history—a divine text where letters like the six alefs map 6,000 years, words like Bereishit encode 613 commandments, and verses align with pivotal years. The axis of 1948 AM and 5708 AM binds Abraham’s covenant to Israel’s modern miracle, transforming exile into redemption. As the Zohar teaches, “God looked into the Torah and created the world.” May we continue to study this blueprint, finding our place in its eternal narrative. Thank you for your attention—questions are welcome.

Tisha B’Av Reflection: Drawing Strength from Israel, the Lion and King Hezekiah

As the Lion of Israel rises in the midst of the nations, attempts are made to control the land of Israel and destroy her people. Despite these attempts, the strength of Israel the Lion is revealed.

As the fast of Tisha B’Av draws to a close, my heart turns to Israel, the Lion’s enduring legacy. It is the fierce, unyielding spirit of our patriarch Jacob. This spirit symbolizes resilience in the face of exile and destruction. This solemn day commemorates the fall of both Temples. It evokes the profound heartache of our ancestors. Their tears still echo through Jewish history. Yet, in this moment of mourning, I find solace. I hold onto the promise of renewal. This includes the rebuilding of the Temple and the restoration of peace in the Land of Israel.

“These I will bring to my holy mountain,
and make them joyful in my house of prayer;
their burnt offerings and their sacrifices
will be accepted on my altar;
for my house shall be called a house of prayer
for all peoples.” (Isaiah 56:7)

These words from the Prophet Isaiah stir a vision of unity and holiness, a beacon for our fractured world. Today, as we navigate suffering and war in the Land of Israel and beyond, the heartache of today is evident. It mirrors the ruins of yesterday. Another year passes without the House of Hashem standing tall in Jerusalem—another cycle of brokenness that tests our faith. But despair need not define us. As a proud Jew, I see a path forward rooted in our sacred traditions, guided by the spirit of Israel the Lion.

The Story of Hezekiah: A Timeless Answer to Modern Challenges

Enter King Hezekiah, whose tale in the Book of Kings offers profound hope for our era. Facing Assyrian siege and divine judgment, Hezekiah turned to prayer, Torah observance, and unwavering trust in Hashem. His reforms—cleansing the Temple, reinstating Passover, and rallying the people—averted disaster and sparked revival. This narrative isn’t mere history; it’s a blueprint for today. In the face of existential threats to the Land of Israel, Hezekiah’s story teaches us an important lesson. We must begin with spiritual renewal. Only then can physical redemption occur.

It’s time for Jews worldwide to boldly share the Torah. Its wisdom on justice, compassion, and covenant is vital. A world desperate for moral clarity needs this wisdom. Let us amplify the enduring spirit of Israel the Lion. It roars in defiance against oppression. It inspires not just survival but triumph. And yes, we must claim our land. It’s the biblical heartland promised to Abraham’s seed. We stand firm against division and doubt. We do this just like Israel the Lion would.

Rebuilding the House of Hashem: Our Collective Mission

Central to this vision is the rebuilding of the Temple, the House of Hashem, where heaven and earth meet. Drawing inspiration from Israel the Lion’s tenacity and Hezekiah’s faith, we can transform mourning into action. There are several initiatives aimed at achieving this sacred goal. These include educating on Temple rituals. Advocating for Jewish sovereignty in Jerusalem is another critical step. Additionally, fostering global prayer for peace plays a crucial role. Tisha B’Av isn’t just a lament; it’s a catalyst for Jewish renewal and the dawn of messianic hope.

In sharing these reflections, I invite you—Jew and gentile alike—to join this journey. Explore the Torah’s teachings, honor the Land of Israel, and envision a house of prayer for all peoples. From the ashes of Tisha B’Av, may the spirit of Israel the Lion guide us to rebuild. Let it inspire us to unite and rebuild the Temple.

How Israel Can Transform Global ISOLATION Into HONOR and PRAISE – Tisha B’Av Message

Esonga Beit HaShoavah