Bet Midrash

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  • House Church Pitfalls #1

    House Church Pitfalls #1

    Recovering from Institutional Church Hurts

    Observations From My Journey 1970 – Date

    Involved with: House Church, Open Meetings, Christian Commune, Charismatic, 5-Fold Ministry, Shepherding, Messianic, Homeschool Parent, Organic Participatory Non-Hierarchical Relational Ekklesia Fellowship (add your own adjective)

    Many House Churches have members who have been hurt by their experiences in the Institutional Church. In some cases, the group is started by folks that are reacting to those unpleasant situations. They invested years in their Church, had many friends and relationships. But it ended badly. There was possibly mistreatment by a Pastor, a Pastor fell into sin, the church divided over different viewpoints on a Christian doctrine, A new pastor was hired and got rid of some of the leaders in the church…. The list is endless – fill in the blank.

    The bottom line is that a place you thought was safe turned out not to be. The church was your spiritual family and you ended up leaving and loosing some of those friends that you thought you would have for life.

    You got a hold of a book about house church, started reading the New Testament with different eyes. You discovered that the position of senior pastor was no where to be found in the bible. You started to realize that Christian Fellowship should be interactive, participatory, a dialogue instead of a monologue. You realized Christian Fellowship should be close friends that you share life with – not an event you observe on a Sunday Morning.

    You started looking for a House Church in your area. If you didn’t find one, maybe you started one. Or maybe you are still looking.

    Pitfall #1

    How long does it take to heal from the wounds of the Institutional church? Obviously, there is no set answer to that. Everyone is on their own healing journey. There is comfort in sharing our stories and our hurts with others who can understand them and have possibly gone through the same type of things. New House Churches that are started by folks with that kind of history are good places to heal and detox.

    However, warning – do not get stuck in that phase of spiritual life. There is a healthy period of time to debrief, talk over the hurts and find healing. Don’t keep doing that forever. That period of time has a focus on what we have learned from our past experiences in the Institutional Church. It helps us define the mistakes we made, and how we got roped into an unhealthy spiritual environment. It helps us frame the future and hopefully make better decisions going forward. It can also be a discovery time to see what about our personality allowed us to be manipulated into being a part of an unhealthy Church environment. It is a time that helps us define and see clearly “What we are Against” and what we do not want to be a part of again.

    The pitfall can come from staying focused too long on “What we are Against” and not beginning to focus on “What We are For”. There comes a time where we have to stop living our Christian lives in reaction to past hurts in the institutional church and we must move onto to focusing on Christ. We must live with a view of the future and the joyous privilege of living in a relational participatory spiritual family.

    Remember it is not what we are against – it is what we are for.

    There is also the issue of how we view those who have hurt us in the past. The whole issue of forgiveness and realizing we are all broken vessels. That is another pitfall area to delve into……… to be continued……

    © 2025 B Arnold Stein

  • Adaptation of Luke 18:9-14

    Adaptation of Luke 18:9-14

    The Story of the self-righteous and the humble

    9-12 He told his next story to some who were complacently pleased with themselves over their moral performance and looked down their noses at other people: “Two men went up to Christian fellowship. One to an interactive participatory assembly that met in a home, the other to a denominational church. The first prayed in his heart like this: ‘Oh, God, I thank you that I am not like other people that attend dead institutional churches. Everyone participates in our meeting; we don’t have monologue teaching from someone called a pastor. Thank you that we are walking in your revealed truth about how to fellowship and we are not like these deceived folks that are part of the religious establishment”

    13 “Meanwhile the man going to his denominational church, put his face in his hands, not daring to look up, said, “God my wife and I argued this morning. Please forgive me for saying harsh words to her. Open my heart to hear you in the sermon today. Please lead us to who we should have lunch with after the service, so we could have some encouraging fellowship.

    14 Jesus commented, “This humble man, not the other, went home made right with God. If you walk around with your nose in the air, you’re going to end up flat on your face, but if you’re content to be simply yourself, you will become more than yourself.”

    © 2025 B Arnold Stein

  • Simchat Torah

    Simchat Torah

    Simchat Torah

    The Jewish people are often referred to as the “People of the Book,” a title that reflects their deep connection to the Hebrew Bible, which includes the Five Books of Moses, the Prophets, the Psalms, and other poetic writings. These sacred texts have profoundly shaped the Judeo-Christian worldview and the foundations of many societies. The laws within these scriptures have influenced legal systems in the United States and other cultures. As promised to Abraham in Genesis 22:18, “through your offspring all nations on earth will be blessed,” the Jewish Bible has been a blessing to the world, offering some of the earliest recorded stories with clear moral messages, distinguishing between good and evil, light and darkness. The Jewish people have taken their role as stewards of these texts seriously.

    Simchat Torah, celebrated on the eighth day of the Feast of Tabernacles (Sukkot), is a joyous occasion when Jews worldwide celebrate God’s gift of the Torah. In synagogues and on the streets of cities like Tel Aviv, Torah scrolls are raised high, and people dance and rejoice. You can watch a vibrant celebration of Simchat Torah in Tel Aviv here: YouTube link.

    This tradition likely traces back to the time of Ezra, as described in Nehemiah 8. The passage recounts how, on the first day of the seventh month (Rosh Hashanah), the Jewish people gathered in Jerusalem’s square before the Water Gate, where priests brought water from the Pool of Siloam each morning during the Feast of Tabernacles. At this time, the people were rebuilding Jerusalem’s walls and sought to restore their spiritual lives by listening to Ezra read from the Torah.

    Nehemiah 8:1-3, 9-10, 14-18 (paraphrased):

    All the people gathered as one in the square before the Water Gate and asked Ezra, the teacher of the Law, to bring out the Book of the Law of Moses, which God had commanded for Israel. On the first day of the seventh month, Ezra read the Law aloud from daybreak until noon to an assembly of men, women, and all who could understand. The people listened attentively.

    Ezra and Nehemiah said, “This day is holy to the Lord your God. Do not mourn or weep,” for the people had been weeping as they heard the Law, realizing they had not followed it. Nehemiah added, “Go, enjoy choice food and sweet drinks, and share with those who have nothing. Do not grieve, for the joy of the Lord is your strength.”

    The people discovered in the Law that during the festival of the seventh month, they were to live in temporary shelters. They were instructed to gather branches from olive, wild olive, myrtle, palm, and shade trees to build these shelters. So, they built shelters on their roofs, in courtyards, in the courts of the house of God, and in the squares by the Water Gate and the Gate of Ephraim. The entire community that had returned from exile celebrated Sukkot in this way, a celebration not seen since the days of Joshua son of Nun. Their joy was immense.

    For seven days, Ezra read from the Book of the Law, and on the eighth day, as prescribed, they held an assembly. This eighth day has become known as Simchat Torah, a day to rejoice in the Torah as the source of life and guidance.

    This passage from Nehemiah highlights the public reading of scripture, ensuring all could hear God’s words. This practice led to the establishment of a weekly system for reading Torah portions, called parashot, in synagogues. There are 54 parashot (sections of the Torah), and the full cycle is read over the course of one Jewish year. On Simchat Torah, the final portion of Deuteronomy is read, followed immediately by the opening of Genesis, symbolizing the continuous, unbroken cycle of Torah study.

    © 2025 B Arnold Stein

  • Sukkot and the Nations

    Sukkot and the Nations

    Sukkot, also known as the Feast of Tabernacles, is a Jewish festival with a future fulfillment anticipated in biblical prophecy. A key passage in Zechariah 14:16–19 describes a time after the Messiah’s coming when survivors from all nations that attacked Jerusalem will go up annually to worship the King, the Lord Almighty, and celebrate the Feast of Tabernacles. The text warns that nations failing to participate will receive no rain, a severe consequence given the devastating impact of drought. Rain, in this context, symbolizes God’s blessing.

    Zechariah 14:16–19 (NIV) “Then the survivors from all the nations that have attacked Jerusalem will go up year after year to worship the King, the Lord Almighty, and to celebrate the Festival of Tabernacles. If any of the peoples of the earth do not go up to Jerusalem to worship the King, the Lord Almighty, they will have no rain. If the Egyptian people do not go up and take part, they will have no rain. The Lord will bring on them the plague he inflicts on the nations that do not go up to celebrate the Festival of Tabernacles. This will be the punishment of Egypt and the punishment of all the nations that do not go up to celebrate the Festival of Tabernacles.”

    This prophecy also resonates with contemporary events, as Israel frequently dominates global news and political discourse. For example, between 2015 and 2023, the UN General Assembly adopted 154 resolutions against Israel, compared to 71 against all other countries combined, reflecting a persistent bias against the nation.

    Ushpizin: A Tradition of Inclusion A cherished Sukkot tradition called Ushpizin involves Jewish families inviting non-Jews to join them in their sukkah (temporary booth) to share a meal and celebrate the Feast of Tabernacles. This practice aligns with Zechariah’s vision of nations coming together to honor the festival. Additionally, the sacrifices offered during the seven-day feast symbolically include the nations of the world.

    During the festival, the number of bulls sacrificed each day decreases by one, starting with 13 on the first day:

    • Day 1: 13 bulls
    • Day 2: 12 bulls
    • Day 3: 11 bulls
    • Day 4: 10 bulls
    • Day 5: 9 bulls
    • Day 6: 8 bulls
    • Day 7: 7 bulls

    This totals 70 bulls. According to Genesis 10, the 70 nations of the world descended from Noah’s sons: Shem, Ham, and Japheth. The sacrifice of 70 bulls during Sukkot is understood to represent these nations, offered by the Israelites to pray for their well-being and to ensure sufficient rainfall for the coming winter. This reflects God’s promise to Abraham in Genesis 22:18: “and through your offspring all nations on earth will be blessed.”

    When the Romans destroyed the Temple in 70 CE, they unknowingly halted these annual sacrificial offerings for the nations’ welfare. Today, the Feast of Tabernacles continues to draw thousands of Christians from around the world to Jerusalem, where they join in celebrating this significant festival, demonstrating the gathering of the nations at Sukkot as foretold in the scriptures.

    © 2025 B Arnold Stein

  • Sukkot – When Was Jesus Born?

    Sukkot – When Was Jesus Born?

    When was Jesus born? Could it have been during the Feast of Tabernacles? This exploration is detailed but thought-provoking for those interested in biblical chronology. Much of this information is drawn from Messiah: Understanding His Life and Teachings in Hebraic Context, Volume 2 by Avi Ben Mordechai.

    Textual evidence suggests Jesus was born around Tishri 15, the start of the Feast of Sukkot. Below is a timeline of key events:

    Timeline

    • John the Baptist Conceived: Mid to late June
    • Jesus Conceived: Mid to late December (around Hanukkah, six months after John)
    • John Born: Passover (mid to late March)
    • Jesus Born: Sukkot (mid to late September)

    Scriptural and Historical Evidence

    Zechariah and the Priestly Order

    Zechariah, a priest of the division of Abijah, was serving in the Temple when the angel Gabriel announced that he and his wife Elizabeth would have a son, John, who would come in the spirit of Elijah (Luke 1:5–17). This passage provides a critical clue: Zechariah belonged to the priestly division of Abijah.

    According to 1 Chronicles 24:3–19, the priesthood was divided into 24 divisions, with Abijah as the eighth (1 Chronicles 24:10). Each division served in the Temple for two weeks per year, not necessarily consecutively, starting from the first Sabbath of Nisan (roughly March/April), about two weeks before Passover. Additionally, all priests served during the three major feasts: Unleavened Bread, Pentecost, and Tabernacles.

    For Zechariah’s division, the eighth in order, the service would occur approximately 10 weeks after the start of Nisan (8 weeks for the prior divisions, plus 1 week for Unleavened Bread and 1 week for Pentecost). This places Zechariah’s service in mid to late June, when John the Baptist was likely conceived.

    Luke 1:5–17 (NIV)
    The Birth of John the Baptist Foretold
    In the time of Herod king of Judea, there was a priest named Zechariah, who belonged to the priestly division of Abijah; his wife Elizabeth was also a descendant of Aaron. Both were righteous in the sight of God, observing all the Lord’s commands and decrees blamelessly. But they were childless because Elizabeth was unable to conceive, and they were both very old. Once, when Zechariah’s division was on duty and he was serving as priest before God, he was chosen by lot, according to the custom of the priesthood, to go into the temple of the Lord and burn incense. When the time for the burning of incense came, all the assembled worshipers were praying outside. Then an angel of the Lord appeared to him, standing at the right side of the altar of incense. When Zechariah saw him, he was startled and gripped with fear. But the angel said to him: “Do not be afraid, Zechariah; your prayer has been heard. Your wife Elizabeth will bear you a son, and you are to call him John. He will be a joy and delight to you, and many will rejoice because of his birth, for he will be great in the sight of the Lord. He is never to take wine or other fermented drink, and he will be filled with the Holy Spirit even before he is born. He will bring back many of the people of Israel to the Lord their God. And he will go on before the Lord, in the spirit and power of Elijah, to turn the hearts of the parents to their children and the disobedient to the wisdom of the righteous—to make ready a people prepared for the Lord.”

    John the Baptist’s Birth

    Assuming a nine-month gestation from mid to late June, John’s birth would fall around mid to late March, coinciding with Passover. The prophet Elijah is closely associated with Passover, as Jewish tradition anticipates his return by setting a place for him at the Seder meal. Since John came in the spirit of Elijah (Matthew 11:10–14), this supports the idea that he was born during the Passover season.

    Jesus’ Conception and Birth

    Luke 1:36 indicates that in the sixth month of Elizabeth’s pregnancy, the angel Gabriel announced to Mary that she would conceive Jesus. Adding six months to John’s conception (mid to late June) places Jesus’ conception in mid to late December, around Hanukkah. A nine-month gestation from December points to Jesus’ birth in mid to late September, during the month of Tishri, which aligns with the Feast of Sukkot.

    The Feast of Tabernacles

    The Feast of Tabernacles (Sukkot) occurs in Tishri and commemorates the Israelites’ dwelling in temporary shelters (sukkahs) during their wilderness journey. This feast is significant in the context of Jesus’ birth. The Apostle John describes Jesus’ incarnation as “dwelling” or “tabernacling” among us (John 1:14), and His name, Emmanuel, means “God with us.” Some scholars suggest that the “manger” in the nativity story could refer to a sukkah, a temporary booth used during Sukkot. The feast is also a time of joy, mirroring the angelic announcement of “good news of great joy” at Jesus’ birth (Luke 2:10).

    Additionally, the presence of shepherds in the fields at the time of Jesus’ birth (Luke 2:8) supports a September date. Shepherds were unlikely to be in the fields overnight during the colder winter months, making a winter birth less plausible.

    Conclusion

    By tracing the priestly service of Zechariah, the conception and birth of John the Baptist, and the six-month gap to Jesus’ conception, the evidence points to Jesus’ birth occurring during the Feast of Sukkot in Tishri. This alignment with Sukkot carries theological significance, connecting Jesus’ incarnation to the themes of God dwelling with His people and the joy of His arrival.

    © 2025 B Arnold Stein

  • Sukkot: The Pouring of Water

    Sukkot: The Pouring of Water

    On the final, climactic day of Sukkot, known as the Last Great Day of the Feast, a vibrant and meaningful ritual unfolded at the Temple. As the morning sacrifice was prepared, a priest led a joyous procession, accompanied by music, to the Pool of Siloam. There, he drew water into a golden pitcher. Simultaneously, another group journeyed to the nearby Kidron Valley at a place called Motza, where they gathered willow branches. Amid the resounding blasts of priests’ trumpets, these branches were placed on either side of the altar of burnt offering, their tips bent inward to form a leafy canopy.

    The ceremony was carefully timed. The priest who went to Siloam returned just as his fellow priests carried the sacrificial portions to the altar. Entering through the Water Gate—named for this very ritual—he was greeted by a threefold trumpet blast. The priest then ascended the altar’s ramp, turned left, and approached two silver basins with narrow openings: the eastern basin, slightly wider, for wine, and the western, narrower one, for the Siloam water. As he poured the water and wine simultaneously, the people shouted, “Raise your hand!” to ensure the water was indeed poured into the basin, which channeled it to the altar’s base.

    Source: Edersheim, Alfred. The Temple: Its Ministry and Services, Chapter 14.

    Having visited Israel, one can appreciate the profound significance of water in its arid climate—a matter of life and death. Historically, King David captured Jerusalem by cutting off its water supply. Visitors today can walk through Hezekiah’s Tunnel, an ancient engineering marvel built to channel water into the city.

    During one memorable Feast of Tabernacles, Jesus attended this water libation ceremony. As recorded in John 7:37, on the last and greatest day of the Feast, He stood and proclaimed in a loud voice, “If anyone is thirsty, let him come to Me and drink. Whoever believes in Me, as the Scripture has said, streams of living water will flow from within him.” In this moment, Jesus not only fulfilled the Scriptures but also fulfilled the Jewish traditions of Sukkot, presenting Himself as the source of eternal life.

    © 2025 B Arnold Stein

  • Sukkot: First Day Feast of Illumination

    Sukkot: First Day Feast of Illumination

    At the close of the first day of the feast, the worshippers descended to the Court of the Women, where elaborate preparations had been made. Four golden candelabras stood there, each with four golden bowls, supported by four ladders. Four youths of priestly descent each held a pitcher of oil, capable of holding 120 log, from which they filled each bowl. The old, worn breeches and girdles of the priests served as wicks for these lamps. There was not a courtyard in Jerusalem that was not illuminated by the light of the “House of Water-Pouring.” The Chassidim and “Men of Deed” danced before the people with flaming torches in their hands, singing hymns and songs of praise. The Levites, with harps, lutes, cymbals, trumpets, and countless other musical instruments, stood upon the fifteen steps leading from the Court of Israel to the Court of the Women, corresponding to the fifteen Songs of Ascents in the Book of Psalms. They played their instruments and sang hymns. Two priests with trumpets stood at the upper gate (the Gate of Nicanor), which led from the Court of Israel to the Court of the Women. At cockcrow, they sounded a threefold blast. As they reached the tenth step, they sounded another threefold blast; upon entering the court itself, they sounded yet another threefold blast. They continued to blow their trumpets as they advanced until they reached the eastern gate (the Beautiful Gate). Upon arriving at the eastern gate, they turned toward the west (to face the Holy Place) and declared: “Our fathers who were in this place turned their backs upon the Sanctuary of Jehovah, their faces toward the east, worshipping the rising sun; but as for us, our eyes are toward the Lord.”

    From The Temple: Its Ministry and Services Alfred Edersheim (1825–1889), Chapter 14

    Thus, the entire city of Jerusalem was ablaze with light—a true city set on a hill.

    The illumination served as a reminder of the Shekinah Glory, the divine light of God that filled Solomon’s Temple at its dedication during the Feast of Tabernacles (2 Chronicles 7:1–3): “When Solomon finished praying, fire came down from heaven and consumed the burnt offering and the sacrifices, and the glory of the Lord filled the temple. The priests could not enter the temple of the Lord because the glory of the Lord filled it. When all the Israelites saw the fire coming down and the glory of the Lord above the temple, they knelt on the pavement with their faces to the ground, and they worshiped and gave thanks to the Lord, saying, ‘He is good; his love endures forever.’”

    This light also symbolized divine revelation, pointing to a time when God Himself will be the only true light. It fulfilled Isaiah’s prophecy: Isaiah 9:2 – “The people walking in darkness have seen a great light; on those living in the land of the shadow of death, a light has dawned.”

    Yet, all of this was merely a foreshadowing of the true light already present among them during a particular Feast of Tabernacles. It was during this feast that Jesus proclaimed: John 8:12 – “I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life.”

    Remarkably, though many of these practices were not mandated by Scripture but were traditions of the people, Jesus demonstrated how He fulfilled even their traditions.

    © 2025 B Arnold Stein

  • Sukkot Psalms of Ascent

    Sukkot Psalms of Ascent

    In 2025, Sukkot begins on the evening of Monday, October 6, and ends on the evening of Monday, October 13. Three times a year, all of Israel was required to appear before the Lord in Jerusalem to observe the appointed feasts. No matter where they lived in the countryside, they left their homes and traveled to Jerusalem to stand before the Lord.

    As they journeyed, they met others along the way, forming large traveling groups. These groups often broke into spontaneous song, with Psalms 120–134 becoming their repertoire. Known as the Psalms of Ascent, these songs uplifted and inspired them as they climbed hills, descended valleys, and ascended toward Jerusalem and Mount Zion.

    Psalm 122 captures the excitement they felt in their hearts:

    I rejoiced with those who said to me, “Let us go to the house of the LORD.” Our feet are standing in your gates, O Jerusalem. Jerusalem is built like a city that is closely compacted together. That is where the tribes go up, the tribes of the LORD, to praise the name of the LORD.

    The Feast of Tabernacles was one of the most joyous festivals they celebrated. By this time, their crops had been stored and their fruits gathered. They awaited the softening and refreshment of the latter rain to prepare the land for a new crop. This feast of the seventh month was like a Sabbath to them. After completing their harvest labors, joy and thankfulness welled up in their hearts as they reflected on the abundance the Lord had provided.

    Dwelling in booths symbolized the tents their forefathers lived in during their 40 years in the wilderness. The gathering crowds also foreshadowed the nations coming together to worship the Lord in Jerusalem during the final harvest.

    As their journey continued, Jerusalem remained their focus. At first, they might catch a distant glimpse of the city, high upon the mount. As they approached, the city might briefly disappear behind a ridge of Mount Olivet. But as they rounded a turn, the entire city came into view.

    Jerusalem, with its valleys, hills, walls, towers, palaces, and winding streets, seemed almost like a vision from another world. Yet surpassing all was the Temple Mount. Rising terrace upon terrace, its courts stood high above the city. The Temple itself, with its cedar roof and rich ornamentation, gleamed as a mass of snowy marble and gold, glittering in the sunlight against the green backdrop of Mount Olivet.

    When the pilgrims arrived, the city already buzzed with a festive air. Colorful booths adorned rooftops, courtyards, roads, and gardens within a Sabbath’s day journey, giving the city a picturesque appearance.

    Upon arrival, each pilgrim found a place to build their booth, constructed from branches of olive trees, myrtles, palms, and other shade trees. They lived in these booths for seven days.

    © 2025 B Arnold Stein

  • Yom Kippur and the Liberty Bell

    Yom Kippur and the Liberty Bell

    Yom Kippur and the Liberty Bell: A Connection to Freedom

    The Liberty Bell in Philadelphia, Pennsylvania, shares a profound connection with the Jewish holiday of Yom Kippur, rooted in the biblical concept of the Jubilee year. According to Leviticus 25:10, every 50th year is designated as a Jubilee year, announced on Yom Kippur by the sounding of the shofar (ram’s horn). During this sacred time, all slaves are freed, debts are forgiven, and property is restored to its original owners. The Liberty Bell bears an inscription from this verse: “Proclaim Liberty Throughout All the Land Unto All the Inhabitants Thereof,” directly tying its symbolism to the biblical notion of freedom.

    The Biblical Jubilee

    The Jubilee year is determined by cycles of seven. In the Bible, every seventh year is a Sabbath year, during which the land rests from cultivation. After seven Sabbath years—49 years—the 50th year is celebrated as the Jubilee. While the exact timing of the Jubilee year in modern times remains uncertain, its principles of liberation and restoration remain powerful.

    A Nation Founded on Freedom

    The connection between the Liberty Bell and Yom Kippur reflects the values of the early European settlers who came to America seeking religious freedom. Many saw parallels between their journey to a new land and the Israelites’ arrival in their Promised Land. These settlers, deeply familiar with the Bible, dedicated their new home to God and drew inspiration from its teachings. The concept of freedom, as expressed in the Declaration of Independence’s phrase, “endowed by their Creator with certain unalienable Rights,” echoes the Jubilee’s themes of liberty. The Liberty Bell’s inscription from Leviticus 25:10 not only symbolizes this freedom but also connects to the spiritual liberation offered through Yeshua (Jesus), which is commemorated during Yom Kippur.

    Yeshua and the Proclamation of Liberty

    This theme of freedom is further illuminated in Luke 4:16–21, where Yeshua reads from the scroll of Isaiah in the synagogue on the Sabbath:

    The Spirit of the Lord is upon Me, because He has anointed Me to preach the good news to the poor. He has sent Me to proclaim liberty to the captives, and recovery of sight to the blind, to set free those who are downtrodden, to proclaim the favorable year of the Lord.

    After reading, Yeshua declares, “Today this Scripture has been fulfilled in your hearing” (Luke 4:20–21). This passage, often associated with the Jubilee, underscores the true freedom found in Him. Some scholars suggest this reading occurred on a Sabbath near Yom Kippur, as the fast described in Isaiah 58—calling for justice and liberation—aligns with the themes of Yom Kippur. In the time of Yeshua, synagogue readings followed a three-year cycle, which may have included Isaiah 58 alongside this passage, further linking Yom Kippur to the message of freedom.

    The Jubilee’s Influence on Modern Laws

    The biblical Jubilee also influenced modern economic systems. In ancient Israel, the Jubilee year eradicated debts and slavery every 50 years, a concept that inspired bankruptcy laws in the United States, which provide a mechanism for debt forgiveness. In contrast, modern economies often rely on perpetual debt, such as government-issued Treasury bonds. During the Clinton administration, with Alan Greenspan as Federal Reserve Chairman, the U.S. experienced budget surpluses and was on track to eliminate the national debt. Greenspan, however, expressed concern about an economy not built on debt, highlighting a stark contrast with the biblical model. The Jubilee offers a vision of true freedom—both material and spiritual—rooted in God’s principles of justice and redemption.

    Conclusion

    The Liberty Bell’s inscription and its connection to Yom Kippur remind us of the enduring link between biblical values and the ideals of freedom. Through the Jubilee, God’s plan for liberation—freedom from slavery, debt, and spiritual bondage—resonates in both the history of a nation and the promise of eternal freedom through Yeshua.

    Yom Kippur Liberty Bell

    There is a direct connection between the Jewish Holiday of Yom Kippur and The Liberty Bell in Philadelphia, PA USA.

    According to Leviticus chapter 25, every 50th year is a jubilee year. On Yom Kippur of the 50th year, the Shofar (ram’s horn) is sounded.  Then all slaves are freed, and all property is returned to their original owner and all debts are forgiven.

    The inscription on the Liberty Bell is taken from the verses regarding the year of Jubilee: Leviticus 25:10, “Proclaim Liberty Throughout All the Land unto All the Inhabitants thereof.”

    The 50th year is determined by the number seven. In the bible, every 7th year was to be a Sabbath year, where the land had a year of rest from planting crops. After seven Sabbath years, or 49 years. The 50th year was the year of Jubilee.

    No one can say for certain what year is a jubilee based on when it was instituted in the Bible.

    Why is there this biblical connection to our nation’s history. Many who came to this country from Europe, came for religious freedom. They saw a connection between their story of coming to a promised land and the Israelites coming to their promised land. They dedicated this land to God, and they knew their Bibles. When they thought of freedom, the concept of freedom came to them from their relationship with God. “Endowed by their creator with certain inalienable rights. “ The liberty bell was inscribed with this verse from Leviticus which spoke of the freedom of the Jubilee year, and its connection with the freedom that Yeshua purchased for us with his blood, which is symbolized in the festival of Yom Kippur.

    “And Yeshua (Jesus) came to Nazareth, where He had been brought up; and as was His custom, He entered the synagogue on the Sabbath, and stood to read. And the scroll of the prophet Isaiah was handed to Him. And He opened the scroll and found the place where it was written, ‘The Spirit of the Lord is upon Me, because He has anointed Me to preach the good news to the poor. He has sent Me to proclaim liberty to the captives, and recovery of sight to the blind. To set free those who are downtrodden, to proclaim the favorable Year of the Lord” (Luke 4:16-19).

    This passage talks about true freedom.

    “And Yeshua closed the scroll, and gave it back to the attendant, and sat down; and the eyes of all in the synagogue were fixed upon Him. And He began to say to them, “Today this Scripture has been fulfilled in your hearing’” (vv. 20-21).

    Apart for Yeshua (Jesus) there is no true freedom.
    Another question is what Sabbath was this that is written about. The current portions of the prophets that are read in the Synagogue, follow a certain pattern. However today’s calendar is based on a one year cycle. In the time of Jesus it was based on a three year cycle – which greatly expanded the number of scriptures being read. Some scholars have thought that this passage was read along with the related passage of Isaiah 58, which talks of the fast God has chosen – to set the oppressed free. Yom Kippur was a fast day – and this would place the Sabbath in question as the Sabbath near to Yom Kippur. Once again Yom Kippur points to our freedom in Christ.

    © 2025 B Arnold Stein

  • Yom Kippur Scapegoat

    Yom Kippur Scapegoat

    On Yom Kippur, when the High Priest entered the Most Holy Place, he performed separate offerings for his own sins and those of the Israelite community (Leviticus 16). He first offered a bull for himself and his household. Using his finger, he sprinkled the bull’s blood on the front of the atonement cover and then sprinkled it seven times before the atonement cover.

    Next, he selected two goats: one for the Lord and one as the scapegoat. The goat chosen by lot for the Lord was sacrificed as a sin offering. The High Priest then re-entered the Most Holy Place with the goat’s blood and sprinkled it in the same manner as the bull’s blood. This blood atoned for the sins of the Israelite community.

    The High Priest then placed both hands on the head of the live goat, known as the scapegoat, and confessed over it all the sins, rebellion, and wickedness of the Israelites. The goat, bearing these sins, was sent away and released into a remote place in the wilderness.

    An interesting question is how the term “scapegoat” became part of modern English vernacular. Historically, our culture was rooted in a Judeo-Christian worldview, where Bible stories were widely known and discussed. A single unique word from a biblical story, such as “shibboleth,” could instantly evoke the associated narrative. Thus, it is easy to see how the Yom Kippur scapegoat story became a commonly used idiom. However, as our culture has shifted, biblical stories are less familiar, often replaced by Disney narratives and Hollywood tales.

    The scapegoat story also includes Jewish traditions from the Second Temple period, not prescribed in Scripture but documented in historical literature. The High Priest would tie a scarlet thread to the horns of the scapegoat and another to the outside of the Temple door. According to tradition, the thread would miraculously turn white, signaling to the people that their sins were forgiven.

    The Talmud, a primary source of Rabbinic Judaism, records commentary on the Scriptures. It notes that during the 40 years before the Temple’s destruction in 70 AD, the scarlet thread never turned white. Notably, approximately 40 years before this destruction, at the time of Jesus’ crucifixion, the veil separating the Holy Place from the Most Holy Place was miraculously torn from top to bottom. This event symbolized that Jesus’ eternal sacrifice had opened the way to God’s presence, superseding the annual Yom Kippur sacrifices.

    Remarkably, God not only fulfills Scripture but sometimes also affirms extra-biblical Jewish traditions. The scarlet thread’s failure to turn white after Jesus’ sacrifice may be an example of this, signaling the completion of His eternal atonement.

    Some also connect this to the biblical story of Rahab, who was saved during Jericho’s destruction by tying a scarlet thread in her window—a symbol of salvation.

    © 2025 B Arnold Stein