Ha’azinu and Shabbat Shuva: The Song of Moses, Teshuvah, and Yom Kippur

by | Sep 17, 2026 | Blog, Podcasts

by Rod Thomas | The Messianic Torah Observer

Ha’azinu: The Song That Knew the Future—and the Shabbat That Stands Between You and Yom Kippur

 

Greetings, Saints of the Most High Ahlohim, and welcome to another installment of The Messianic Torah Observer. In this teaching, we turn our attention to Parashat Ha’azinu—the Song of Moshe contained in Deuteronomy 32—and to Shabbat Shuva, the Sabbath of Return that traditionally falls between Yom Teruah and Yom HaKippurim. These two subjects belong together because one gives us the Covenant song that foretells our failure, judgment, restoration, and atonement, while the other calls us to stop walking away from Yehovah and intentionally return to Him while there is still time.

 

Ha’azinu is not merely Moshe’s closing address to Yisra’el. Yah gave this Covenant witness in the form of a song so that it would remain in the mouths of His people when commandments blurred, memory failed, and exile became their reality. The song begins with Yehovah’s faithfulness, exposes Yisra’el’s rebellion, announces judgment, and then reaches its great prophetic conclusion: Yah will vindicate His servants and make atonement for His Land and His people.

 

From there, we move into Hosea’s appeal to “return” and Yeshua’s teaching on forgiveness, because teshuvah is both vertical and horizontal. We return to Yehovah, and we release the debts we have held against others.

 

Movement One: Why Yehovah Gave the Warning as a Song

 

Moshe opens Ha’azinu by summoning heaven and earth to listen: “Give ear, O heavens, and I will speak, and let the earth hear the words of my mouth” (Deuteronomy 32:1). He then compares his teaching to rain, dew, and gentle showers falling upon tender grass. That imagery is important. Moshe is not merely standing over Yisra’el as a commander issuing one final set of orders. He is serving as the vessel through which something from Heaven falls upon the people. Rain does not debate the soil. It enters it, saturates it, and changes what lies beneath the surface. In the same way, Yah intended this song to enter the memory of His Covenant people and remain there.

 

In the ancient world, song was not mere decoration; it was preservation. We may forget a lecture or a sermon series, but a song can remain with us for a lifetime. Yehovah said that when disaster came upon Yisra’el, this song would testify against them because it would not be forgotten from the mouths of their descendants (Deuteronomy 31:21–22). So, Yah placed the warning in melody and poetry. Even when the nation forgot Torah and abandoned Covenant, the witness would still be carried in their mouths.

 

The Four Prophetic Movements in the Song of Moshe

1.   Yehovah’s faithfulness and character—Deuteronomy 32:3–4. Moshe begins by proclaiming the Name of Yehovah and identifying Him as “The Rock.” His work is perfect, His ways are just, and He is faithful, righteous, and upright. Before the song addresses human failure, it establishes the flawless character of our Creator.

2.   Yisra’el’s rebellion and idolatry—Deuteronomy 32:15–18. Jeshurun grows fat, kicks, abandons his Maker, and scoffs at the Rock of his salvation. The song names strange gods, sacrifices to demons, and the dreadful forgetting of the God Who gave His people birth.

3.   Judgment and scattering—Deuteronomy 32:19–27. The consequences of Covenant rebellion include the hiding of Yah’s face and the scattering of His people among the nations. The song declares the judgment before the judgment arrives.

4.   Vindication, restoration, and atonement—Deuteronomy 32:36–43. The song does not end in abandonment. Yehovah judges on behalf of His people, avenges the blood of His servants, defeats His foes, and makes atonement for His Land and His people. Judgment is real, beloved, but so is restoration.

 

The Song of Moshe and the Song of the Lamb

 

Revelation carries this ancient song into the End of Days. The redeemed sing “the Song of Moshe, the servant of God, and the Song of the Lamb” (Revelation 15:3). This is not a disconnected composition. The Covenant warning and promised atonement sung by Moshe reach their fullness in the redemptive work of Yeshua HaMashiyach. The song given before Yisra’el’s rebellion becomes the song sung after the Lamb’s victory.

 

When the redeemed sing, the heavenly Temple is opened (Revelation 15:5). The song opens what the earthly ministry of Yom Kippur pointed toward: access to the presence of Yehovah. The High Priest’s annual entrance into the Most Holy Place foreshadowed a complete and unrestricted access that would ultimately be secured through the Lamb. Thus, Ha’azinu has arrived at its Yom Kippur verse. Atonement was embedded in the song from the beginning.

 

Movement Two: Shabbat Shuva—the Sabbath of Return

Shabbat Shuva is the Sabbath that falls between Yom Teruah and Yom HaKippurim. Its name comes from the opening appeal of the Haftarah in Hosea 14: “Return, O Yisra’el, to Yehovah your God.” This is not intended to be a passive rest. It is a directed rest—a Sabbath aimed at teshuvah. The shofar has sounded, the Day of Atonement approaches, and the call is clear: return now.

 

Teshuvah comes from the Hebrew root shuv, meaning to turn or return. Biblical repentance is therefore not first and foremost an emotion. It is not measured by tears, an altar experience, or the intensity of our remorse. Genuine sorrow over sin has its place, but teshuvah is a decision about direction. Before coming to Faith, we walked away from Yehovah. Teshuvah is the moment we stop, turn around, and begin walking toward Him—seeking His Kingdom, His righteousness, His Covenant, and His Torah.

 

Take Words With You

 

Hosea does not simply command Yisra’el to return; he tells us what to bring: “Take words with you, and return to Yehovah.” Yah is seeking honest, specific, directed speech from His people. We ask Him to remove our guilt, receive what is good, and accept the fruit of our lips. Our lips become the offering as we confess that we will no longer travel away from Him but toward Him.

 

Hosea also requires the returning people to say, “Assyria will not save us.” Assyria represented the military strength and political security upon which the nation was tempted to depend. Our modern “Assyrias” may be political systems, financial reserves, personal relationships, income, competence, influence, or carefully constructed plans. Teshuvah requires that we identify and renounce the substitutes we have trusted in place of Yehovah. We must name them honestly and confess that they cannot save us.

 

Teshuvah Is Both Vertical and Horizontal

 

Matthew 18:21–35 brings the work of return into our relationships. When Kefa asks how often he must forgive his brother, Yeshua answers, “seventy times seven.” This is not a ledger total; it is a statement of unlimited Covenant forgiveness. The servant in Yeshua’s parable is released from an impossible debt, yet he refuses mercy to a fellow servant who owes him comparatively little. His master condemns him because the mercy he received did not flow outward.

Beloved, the same mercy that wipes our ledger clean must alter how we treat the people whose debts we continue to hold. Teshuvah is vertical because we return to Yehovah. It is horizontal because we release those against whom we have held an offense. We cannot sincerely ask Yah to cancel our debt while stubbornly clutching the debts of others.

 

Key Takeaways

·       Yehovah placed His Covenant witness in a song because song can preserve truth when ordinary memory fails.

·       Ha’azinu reveals the entire Covenant arc: Yah’s faithfulness, human rebellion, righteous judgment, restoration, and atonement.

·       “The Rock” is the One in Whom we find refuge and salvation; the Brit Chadasha identifies Yeshua with that Rock.

·       The Song of Moshe and the Song of the Lamb meet in the final redemption of Yehovah’s people.

·       Teshuvah is not simply feeling sorry; it is choosing to turn around and walk toward Yehovah.

·       True return includes honest words, renounced idols, and a refusal to trust in modern-day “Assyrias.”

·       Forgiveness received from Yehovah must be extended to others. Teshuvah that never reaches our relationships is incomplete.

 

Questions for Prayerful Reflection

1.   What truth from Yehovah have I heard repeatedly but allowed myself to forget?

2.   In what direction is my present walk taking me—toward Yehovah or away from Him?

3.   What person, institution, possession, plan, or ability has become my “Assyria”?

4.   What specific words of confession and commitment do I need to bring before Yah?

5.   Whose debt am I still keeping on my private ledger?

6.   What practical act of obedience, reconciliation, restitution, or forgiveness must I complete now rather than postpone?

7.   If today truly is the day of salvation, what must change in my walk today?

 

A Practical Teshuvah Response

1.   Stop. Honestly acknowledge the direction in which you have been walking.

2.   Turn. Make the informed decision to move toward Yehovah in Covenant obedience.

3.   Take words. Confess your guilt specifically and ask Yah to receive the fruit of your lips.

4.   Name your Assyria. Identify the false security that has occupied the place that belongs to Yehovah alone.

5.   Release the debt. Forgive the person whose offense you have continued to carry, while pursuing wise and righteous reconciliation where possible.

6.   Walk forward. Let your return produce visible changes in conduct, priorities, worship, and relationships.

 

Scriptures Referenced in This Teaching

·       Torah: Deuteronomy 31:21–22; Deuteronomy 32:1–52

·       Prophets and Writings: Hosea 14:2–10; Psalm 51; Psalm 118:26

·       Brit Chadasha: Matthew 18:21–35; Luke 19:37–38; 1 Corinthians 10:4; Revelation 14:3; Revelation 15:3–5

 

Closing Encouragement

 

Beloved, tomorrow is promised to no one. Whatever must be made right between you and Yehovah, and between you and your neighbor, do not leave it for another season. Let the Song of Moshe remain in your mouth. Let the warning do its work. Let the promise of atonement give you hope. Bring your words, renounce your false securities, release the debts you have held, and return to Yehovah while He may be found. Today is the day of salvation.

 

Shabbat shalom. May you have a meaningful and overcoming Yom Kippur/Day of Atonement. Until next time, may you be most blessed, fellow saints in training. Take care.

Re’eh: What Does It Mean To Truly See?

by | Aug 6, 2026 | ,

Episode Title Re’eh: What Does It Mean to Truly See? Episode Overview Beloved, this week’s Torah Reading is Parashat Re’eh, found in Deuteronomy 11:26–16:17. And the parshah opens with one simple, yet spiritually loaded admonishment from Moshe to the people of Yah:...

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Tu B’Av: The Day Nobody Told You About

by | Jul 28, 2026 | ,

Episode Title: Tu B’Av: The Day Nobody Told You About And greetings, saints of the Most High. In this special installment of The Messianic Torah Observer, we take up a Jewish traditional memorial day that many in our faith communities have likely never heard taught,...

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The Hidden Feast: Yom Teruah, the New Moon, Hannah’s Prayer, and the Return of the King

by | Sep 10, 2026 | Blog, Podcasts

by Rod Thomas | The Messianic Torah Observer

Beloved, in this installment of The Messianic Torah Observer, we turn our attention to one of the most mysterious and prophetically charged moedim on Yehovah’s sacred calendar: Yom Teruah, the Day of the Blowing of Trumpets. It is a feast that Father commanded, yet did not explain. It is a feast that begins on the renewed moon, in darkness and concealment. And it is a feast that, in the ancient observational calendar system, could not be known in advance until faithful witnesses testified that the renewed moon had been sighted.

 

The central burden of this teaching is simple, yet weighty: Yehovah’s silence regarding the reason for Yom Teruah was not accidental. It was intentional. And that intentional silence points us toward hiddenness, watchfulness, witness testimony, shofar blasts, holy convocation, teshuvah, and ultimately, the return of Yeshua HaMashiyach.

 

Episode Theme

 

Yom Teruah is the hidden feast of Yehovah: the moed that arrives in darkness, is declared by witnesses, is announced by the shofar, and prophetically foreshadows the day and hour of Messiah’s return that no man knows.

 

What We Cover in This Teaching

 

·       Why Yehovah gave explicit meaning for the other feast days, yet provided no stated reason for Yom Teruah.

·       What Leviticus 23 and Numbers 29 actually require of us on the first day of the seventh biblical month.

·       Why Yom Teruah must be distinguished from the later Rabbinic reclassification of the day as Rosh Hashanah.

·       How the observational calendar makes Yom Teruah the one feast whose day and hour could not be known beforehand.

·       Why the renewed moon, darkness, concealment, watchfulness, and witness testimony all matter prophetically.

·       How Matthew 24:36 connects to the Hebrew idiom surrounding Yom Teruah as the day and hour no man knows.

·       How Revelation 11’s two witnesses, testimony, declaration, seventh trumpet, and kingdom proclamation parallel the Yom Teruah pattern.

·       Why Hannah’s silent prayer in 1 Samuel 1–2 serves as a powerful Haftarah key to understanding the spirit of this hidden feast.

·       How Hannah’s answered prayer ultimately connects to Samuel, David, and the Messianic throne of Yeshua.

·       Why Yom Teruah opens a solemn season of examination and teshuvah that culminates in Yom haKippurim.

 

Key Takeaways

 

·       Yehovah’s silence is never meaningless. When Father does not explain something as we might expect Him to, we should not assume omission. We should discern intentionality.

·       Yom Teruah is a commanded feast, not merely a Jewish holiday. Torah identifies it as a day of rest, trumpet remembrance, holy convocation, no regular work, and offerings unto Yehovah.

·       The feast begins in hiddenness. Unlike Pesach and Sukkot, which occur under fuller moonlight, Yom Teruah begins on the renewed moon, when the moon is concealed or only barely visible.

·       The ancient declaration of the month required witnesses. The renewed month was not originally announced by a fixed, calculated calendar but by credible testimony.

·       “No man knows the day or hour” is not a random phrase. In this teaching, the phrase is treated as language pointing directly to Yom Teruah’s ancient hiddenness and uncertainty.

·       The shofar announces more than a sound. It calls Yah’s people to watchfulness, gathering, remembrance, inspection, and readiness.

·       Hannah’s hidden prayer reveals the heart of the hidden feast. Her silent petition was misunderstood by man but heard by Yehovah.

·       Yah answers hidden prayers at appointed times. Hannah’s barrenness gave way to Samuel, Samuel gave way to David, and David’s throne points us to Yeshua HaMashiyach.

·       Yom Teruah is not the end of the Fall Feasts story. It opens the traditional Ten Days of Awe, calling Yah’s people toward teshuvah, reconciliation, and sober examination before Yom haKippurim.

 

Expanded Summary in My Voice

 

We begin by acknowledging that the Torah gives Yisra’el seven feasts, and those seven are Yah’s appointed times. Six of them carry some measure of explanation as to why they are kept. But Yom Teruah stands alone. Father commands us to keep it, to rest, to convocate, to sound or remember the blast, and to bring offerings, yet He does not tell us why. And that, beloved, should arrest our attention.

The absence of explanation does not mean the absence of meaning. Rather, Yah’s silence is itself part of the message. Yom Teruah’s hiddenness is tied to the new moon, to the ancient two-witness system, and to the uncertainty of the day and hour of its arrival. In the ancient biblical world, no one could simply look years ahead on a printed or digital calendar and know when Yom Teruah would be observed. The people had to watch. Witnesses had to testify. A declaration had to go forth. Then, and only then, could the shofar announce the arrival of the moed.

 

That is why the Master’s words in Matthew 24:36 are so compelling. When He said that concerning that day and hour no one knows, He was speaking to first-century Judean listeners who knew the feast cycle, who knew the observational calendar, and who understood the idioms attached to Yom Teruah. The point is not that believers should be ignorant of Yah’s prophetic calendar. The point is that Yeshua’s return is prophetically tethered to the feast that was always hidden, watched for, witnessed to, and announced.

 

From there, we consider the profound pattern of witnesses, testimony, declaration, and trumpet blast. Revelation 11 presents two witnesses whose prophetic testimony precedes the sounding of the seventh trumpet and the declaration that the kingdoms of this world have become subject to our Lord. That sequence is not accidental. It bears the prophetic rhythm of Yom Teruah.

 

Then we turn to Hannah, whose prayer forms the Haftarah reading associated with this feast. Hannah’s mouth moved, but her voice was not heard. Eli misread her. Peninnah provoked her. Her society measured her by what she lacked. But Yehovah heard what no one else could hear. A hidden prayer rose before the Almighty on a hidden-feast pattern, and Father answered in His appointed time.

 

And beloved, that answer was not small. Hannah’s prayer brought forth Samuel. Samuel anointed David. And the throne of David is the throne promised to Yeshua HaMashiyach. Hidden barrenness gave way to prophetic fruitfulness. Silent petition gave way to kingdom destiny. This is the spirit of Yom Teruah: what is concealed before men is never concealed from Yehovah.

 

Finally, we consider that Yom Teruah is not the climax of the Fall Feasts, but the opening blast of a solemn season. The shofar awakens us. It summons us. It calls us to account, not because tradition saves us, but because righteous living, reconciliation, humility, and teshuvah should characterize covenant people every day of the year. We do not wait for a season to get right with Yah, but this season reminds us to do what we should already be doing.

 

Questions for Reflection and Discussion

 

·       Why do you believe Yehovah gave no stated reason for Yom Teruah in Torah?

·       How does the hiddenness of the renewed moon deepen your understanding of this appointed time?

·       What does it mean for you personally to watch, wait, and be ready?

·       How should Matthew 24:36 shape our understanding of Yeshua’s return without leading us into speculation?

·       What hidden prayers have you carried before Yehovah that others may not see or understand?

·       How does Hannah’s story encourage you to trust Yah’s appointed timing?

·       What practical steps of teshuvah, reconciliation, and spiritual examination should you take during this season?

 

Practical Application

 

·       Set aside Yom Teruah as a true qodesh miqra, a holy convocation unto Yehovah.

·       Rest from regular work and remove ordinary distractions from the day as much as possible.

·       Sound or listen to the shofar with reverence, not as religious theater, but as a call to remembrance and readiness.

·       Spend time in prayer, especially bringing before Father those hidden matters that only He truly knows.

·       Examine your walk in Messiah and ask where teshuvah, forgiveness, repair, or reconciliation is needed.

·       Discern honestly between Torah commandment and manmade tradition.

·       Approach the Fall Feasts not as empty ritual, but as Yah’s prophetic curriculum for His covenant people.

·        

Closing Encouragement

 

Beloved, may this Yom Teruah not simply come and go as another date on the calendar. May it arrest our attention. May it awaken our spirits. May it cause us to look up, listen closely, examine soberly, forgive quickly, repent honestly, and stand ready for the return of our Master. For the shofar is about to sound, the witnesses will testify, and the King will come at the time appointed by the Father. Halleluyah.

 

Cited References

 

·       Leviticus/Vayiqra 23:23–25 — commandment concerning the first day of the seventh month, rest, trumpet remembrance, holy convocation, and offering by fire.

·       Numbers/Bemidbar 29:1–6 — additional sacrificial instructions for Yom Teruah and the first day of the seventh month.

·       Matthew 24:3, 36–44 — Yeshua’s Olivet Discourse statement concerning the day and hour no one knows, watchfulness, readiness, and the coming of the Son of Man.

·       1 Corinthians 2:8 — reference to the hidden wisdom of Yah and the rulers of this age not understanding the matter concerning the Master of glory.

·       Psalm 81:3 — shofar blowing at the renewed moon and appointed feast day, connected in the teaching to Yom HaKeseh, the hidden day.

·       Revelation 11:3–18 — the two witnesses, their testimony, resurrection, ascension, the seventh trumpet, and the kingdom proclamation.

·       Zechariah 4:11–14 — the two olive trees referenced in connection with the two witnesses of Revelation 11.

·       1 Samuel 1:1–2:10 — Hannah’s prayer, her silent petition, Samuel’s birth, and Hannah’s song.

·       1 Samuel 1:13 — Hannah speaking in her heart, her lips moving, and her voice not being heard.

·       1 Samuel 2:1 — Hannah’s declaration: “My heart exults in Yehovah; my horn is exalted in Yehovah.”

·       Luke 1:46–47 — Miriam’s Magnificat, linked thematically to Hannah’s song.

·       1 Corinthians 5:8 — apostolic exhortation to keep the feast with sincerity and truth.

·       Hal Seed, The Bible Questions: Shedding Light on the World’s Most Important Book — cited in the transcript regarding Jewish understanding of Yom Teruah as the hidden feast.

·       Rood’s Chronology — cited in the transcript as background for the timing of the Olivet Discourse.

·       Janice F. Baca, The Scroll of Mysteries — cited in the transcript for the Chochin Hebrew rendering and discussion of Revelation 11.

 

Re’eh: What Does It Mean To Truly See?

by | Aug 6, 2026 | ,

Episode Title Re’eh: What Does It Mean to Truly See? Episode Overview Beloved, this week’s Torah Reading is Parashat Re’eh, found in Deuteronomy 11:26–16:17. And the parshah opens with one simple, yet spiritually loaded admonishment from Moshe to the people of Yah:...

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Tu B’Av: The Day Nobody Told You About

by | Jul 28, 2026 | ,

Episode Title: Tu B’Av: The Day Nobody Told You About And greetings, saints of the Most High. In this special installment of The Messianic Torah Observer, we take up a Jewish traditional memorial day that many in our faith communities have likely never heard taught,...

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How Should We Evaluate Prophetic Voices? A Biblical Framework — With Jonathan Cahn as Our Starting Point

by | Sep 8, 2026 | Blog

Opening

This morning — Tuesday, September 8, 2026, the 25th day of the 6th Biblical Month, conceivably four or 5 days before Yom Teruah, a significant fact-checking analysis of Jonathan Cahn’s prophetic claims was published. (Reference: “What Prophecies Has Jonathan Cahn Made and Which Have Been Verified or Debunked,” retrieved 9/8/2026 from factually.co) This supposed fact-checking analysis reviewed his Sh’mittah cycle predictions, his Isaiah 9:10 application to America, and his broader pattern-recognition approach to current events. Consequently, this analysis has generated considerable discussion across the greater Messianic and evangelical circles. And in this brief commentary, I want to share with you my thoughts about the man, Jonathan Cahn, and his work.

Let me say at the outset, I am quite familiar with Jonathan Cahn as the dynamic Messianic-Jewish pastor of Beth Israel in Wayne, New Jersey; as well as I’ve read several of his books. I admire the man, and I’ve enjoyed reading his writings. Let me also say that I don’t agree with everything that has come out of his mouth or that has flowed from his book writing pen. But I hold him as a significant voice of ecclesiastical and spiritual reason in the world today. He may not be a true prophet of Yehovah, but the times I’ve heard him address important moral, political and societal issues, I’ve found him to be spot on and right on time.

Within our Messianic community, Jonathan Cahn has a rather mixed acceptance. I would dare say that folks in our Faith community either love him or hate him. But right now, according to this fact-checking analysis, he is being criticized for some of his claims and comments. It seems that certain folks are now taking him at face value as a questionable prophet of Yah, scrutinizing his claims and comments on various issues and topics related to the lawlessness of the world today. I, for one, have genuine respect for what he has opened up for a generation of believers who would otherwise never have touched a Hebrew calendar or heard the word Sh’mitah in their lives. He himself has never, to my knowledge, called himself a prophet of God. He has described himself, and others have described him as well, as a prophetic voice. A prophetic voice is distinguished from that of a prophet in that a prophetic voice is the exercising of a temporary gift, speaking Yah’s impression; revealing truth, hope, warnings, and echoing Yehovah’s heart for his people, and His call for teshuvah and obedience. A prophet, on the other hand, is one who operates in that divinely appointed office, serving as Yehovah’s chosen, anointed representative, delivering “thus sayeth the LORD.”

So, to judge him as one would judge a prophet of Yehovah would not only be unfair to him and to our faith community, but it would also diminish the God-given wisdom that he brings to our faith community in such a time as this.

But I do think today’s discussion gives us an important and timely opportunity, and with less than a week before the start of the Fall Feasts of Yah, to put a biblical framework in our hands for evaluating prophetic voices. Not just Jonathan Cahn, but for anyone who speaks prophetically. Including myself.

That is what this post is about: a framework that is grounded in Torah; and serves a spiritually practical service in the Body of Mashiyach. Let’s walk through this together, beloved.

What Jonathan Cahn Gets Right

Pastor Jonathan Cahn has done something remarkable. He has introduced millions of people, many of them previously untouched by Hebraic biblical thinking, to the reality that Yehovah’s appointed times, covenant cycles, and the patterns embedded in Torah are not obsolete relics of ancient Israel. They are living, active structures woven into the fabric of history itself.

His Sh’mitah work, whatever we conclude about its predictive precision, opened a generation of Western believers to the Hebrew calendar in a way that no seminary professor, no academic commentary, and no Sunday morning sermon series had ever done before. He gave everyday Christian believers a Hebrew vocabulary for reading their world. That is huge, and it is actually a significant gift to the Body of Mashiyach.

His Isaiah 9:10 framework applied to America gave many folks for the first time a biblical lens for processing national events rather than reaching for political punditry or secular analysis. Despite every application not landing exactly as he suggested they would, the instinct underneath his teachings was sound: the prophetic Scriptures speak to nations, not just individuals, and the covenant patterns of Yehovah Most High do not expire. That is a thoroughly Torah-grounded instinct, and we should acknowledge it for what it is and what it means for our Faith Community.

These are real contributions. Thus, I will not marginalize or dismiss them. But honest acknowledgment of what is good does not require us to suspend discernment about what is being manifested before us, be that manifestation clear or in need of clarity. And that, beloved, is where the biblical framework becomes essential.

Where the Questions Arise

Here is the honest spiritual tension that often lingers around Jonathan Cahn, however.

And please allow me to be clear here, beloved: Pattern recognition is not the same as prophetic declaration. Pattern Recognition calls attention to consistent behavior, symbols, and or doctrines that should be judged in terms of their being right or wrong in the sight of Yehovah. Prophetic Declaration, on the other hand, is a direct, divine revelation that is not based on human predictions. It turns out that Torah makes a real and binding distinction between the two, and it attaches real accountability to the latter. Deuteronomy/Devarim 18:21–22 does not leave us much wiggle room on this distinction:

(21) And if you say in your heart, “How shall we know the word that Yehovah has not spoken?” (22) When a “navi”/prophet speaks in the Name of Yehovah, if the thig follows not, nor comes to pass, that is the thing which Yehovah has not spoken, but the navi/prophet has spoken it presumptuously: you shall not be afraid of him. (RSTNE)

That is a clear standard. And it raises an honest question: when a prophetic framework is presented with enough interpretive flexibility that any outcome, such as judgment averted, pattern fulfilled spiritually, and a cycle having been shifted, it can be read as a confirmation of the original prediction. So, are the listeners and the receivers of the prophetic utterance being served by a genuine prophetic witness? Or is it being given the feeling of prophetic insight without the accountability that Torah actually attaches to prophetic claims?

This pattern is not unique to Cahn. It appears broadly across the prophetic commentary space in Messianic, charismatic, and evangelical circles alike. I am naming it as a pattern, not as a personal accusation against any particular voice, because naming it is part of the discernment work we are all called to do.

The Apostle put it plainly in 1 Thessalonians 5:19–21:

(19) Quench not the Ruach HaKodesh. (20) Do not reject prophecies. (21) Test them all; hold fast to what is tov/good. (RSTNE)

Shaul counsels that we test everything and not approach such things with cynicism or credulity. Biblical testing requires a standard. And we received that standard from Yehovah Himself. And that standard was not vague. Thus, we would be wise to use it.

The Biblical Framework: Four Questions

Here is a practical framework I encourage every person in our Faith community to apply to any modern-day prophetic voice: to include voices we may love, voices that have genuinely blessed us, and including this one in your hearing today.

 

Question 1: Is it grounded in the plain text of Scripture?
 Not pattern-imposed onto Scripture but genuinely exegeted from it. There is a meaningful difference between a claim that emerges from careful, contextual reading of the text and a claim that selects biblical parallels to support a conclusion already reached. Ask: Could this interpretation survive a serious reading of the surrounding context? Or does it depend on lifting a verse out of its covenantal and historical context?

Question 2: Does it carry accountability?
 Does the voice making the claim hold itself to the Deuteronomy 18 standard? When a specific prediction does not come to pass, does the teacher acknowledge that plainly, or does the framework quietly shift so that the missed prediction becomes evidence of mercy, spiritual fulfillment, or a pattern continuing into the next cycle? Accountability is not a mark against a teacher. The absence of it is.

Question 3: Does it produce teshuvah or does it produce something else?
Teshuvah, which includes repentance and return, is the consistent fruit of genuine prophetic witness in the Nevi’im (aka the prophets). Every prophet from Hosea to Jeremiah to Zechariah called the people back to Covenant and Torah. If a prophetic voice primarily produces fear, speculation, date-watching, or identity built around the messenger rather than return to Yehovah and His Righteousness, that is worth examining carefully.

Question 4: Does it align with the established prophetic witness of the Torah and the Nevi’im or Prophets?
 Or does it require the audience to accept novel interpretive frameworks not found in the Holy Writ: frameworks that are creative and interesting but that would have been unrecognizable to the prophets themselves? The prophets of Yisra’el did not read current events through a lens of their own construction. They read them through the lens of the Covenant already established in Torah. That is the baseline.

 

The Elul Application

We are in the last days of the 6th Biblical Month of Yah’s Sacred Calendar Year. Traditionally, this is the season Yah built into His sacred calendar specifically for honest self-examination (aka introspection). The tradition that the shofar is blown every morning throughout this month is not accidental, for it serves as a daily wake-up call; a repeated summons to examine what is true before the Fall Feasts arrive.

In about five days, Yom Teruah (aka the Day of Trumpets) will be upon us. The shofar will blow not in preparation but in declaration that Yeshua is our King. And Yah’s appointed time has come.

Before that day arrives, I want to invite you to do something most of us do not think of as spiritual preparation: let us examine our information diet. What prophetic voices are we feeding upon? What claims have we blindly accepted about the times we are living in; about national events; about the biblical calendar; all of which without applying the testing that 1 Thessalonians 5 and Deuteronomy 18 call us to engage in? The shofar of the traditional Elul season is a call to wake up; and that waking up extends to discernment about prophetic voices, not just to personal teshuvah and introspection.

This is not about being suspicious of every teacher we follow. It is about being a son or daughter of the Covenant who loves truth enough to test what claims are true and which are speculation on the part of the prophetic voice. That is not unfaithfulness to the prophetic gift; rather, it is faithfulness to the Yeshua focused Torah life that governs it.

Re’eh: What Does It Mean To Truly See?

by | Aug 6, 2026 | ,

Episode Title Re’eh: What Does It Mean to Truly See? Episode Overview Beloved, this week’s Torah Reading is Parashat Re’eh, found in Deuteronomy 11:26–16:17. And the parshah opens with one simple, yet spiritually loaded admonishment from Moshe to the people of Yah:...

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Tu B’Av: The Day Nobody Told You About

by | Jul 28, 2026 | ,

Episode Title: Tu B’Av: The Day Nobody Told You About And greetings, saints of the Most High. In this special installment of The Messianic Torah Observer, we take up a Jewish traditional memorial day that many in our faith communities have likely never heard taught,...

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The King Is in the Field: Elul, Yeshua, and the Meeting Your Jewish Cousins Are Still Waiting For?

by | Aug 27, 2026 | Blog, Podcasts

by Rod Thomas | The Messianic Torah Observer

Beloved, in this installment of The Messianic Torah Observer, we step into one of the most tender and spiritually rich traditions associated with the traditional Jewish month of Elul: the teaching that the King is in the field. Our Jewish cousins have long understood Elul as a season of teshuvah, introspection, shofar-blowing, and preparation leading into the Fall Feasts. But in this teaching, we ask the question that must be asked: Who is this King that is supposedly out in the field meeting His people where they live, labor, stumble, repent, and long to be restored? And the answer, saints, is not hidden from those who have eyes to see and ears to hear. The King in the field is none other than Yeshua HaMashiyach. He is the Son of David, the Right Arm of Yehovah, the Good Shepherd, the humble King of Zechariah’s prophecy, and the One who stood in the fields of first-century Galilee declaring: “Come to Me, all who are weary and burdened, and I will give you rest.”

 

Episode Overview

 

I begin this teaching by explaining the traditional Elul picture developed in Jewish thought through Rabbi Schneur Zalman of Liadi, often called the Alter Rebbe, who framed Elul as the season when the king leaves the palace and makes himself accessible to ordinary people in the field. Chabad’s teaching on “The King in the Field” presents this as a season when the common person may approach the king without the rigid protocols of the palace, and when the king receives those who come to him with a pleasant countenance and welcoming face.

 

From there, I take you to the Song of Solomon 6:3 connection of “Ani l’Dodi v’Dodi li,” “I am my Beloved’s and my Beloved is mine” and the Rabbinic observation that the Hebrew initials of that phrase spell Elul. But we also carefully distinguish between Torah commandment and Jewish tradition. Elul is not a Torah-named month. It is a traditional Jewish designation, and although it contains beautiful imagery and rich spiritual application, it must never be elevated to the level of Yehovah’s Torah.

The heart of the discussion then traces the identity of the King through the Hebrew Scriptures. Isaiah 40 calls Zion and Jerusalem to proclaim, “Behold your God,” and presents the coming One as both the mighty Arm of Yehovah and the gentle Shepherd who gathers the lambs. Zechariah 9:9 presents Zion’s King as righteous, bringing salvation, humble, and riding upon a donkey. Deuteronomy 30:1–6 reveals the deeper promise of teshuvah: Yehovah Himself will circumcise the hearts of His people so they may love Him with all their heart and soul. And Psalm 27, the traditional Elul Psalm, draws us into David’s singular longing: to dwell in the house of Yehovah and behold His beauty.

 

All of these threads converge in Matthew 11:28–30, where Yeshua does not issue a vague, sentimental religious invitation. He speaks as the Elul King in the field. He calls the weary and burdened to come to Him, take His yoke, learn from Him, and find rest for their souls. In its first-century Jewish context, this is the language of discipleship, halachah, covenant faithfulness, and the ancient paths spoken of in Jeremiah 6:16.

 

Main Points Covered

 

·        The Elul tradition is beautiful, but it is still tradition. The month of Elul, with its themes of teshuvah, prayer, charity, shofar-blowing, and soul-searching, can provide rich spiritual application, but it must never be treated as Torah commandment.

 

·        The “King in the Field” imagery points beyond Rabbinic tradition. Rabbi Schneur Zalman’s parable gives us an accessible picture of divine mercy, but the fuller biblical witness points us to the identity of the King: Yeshua Messiah.

 

 

·        Song of Solomon 6:3 frames Elul as covenant love. “I am my Beloved’s and my Beloved is mine” becomes the traditional love declaration of the season and helps us understand teshuvah not merely as moral repair, but covenant return.

 

·        Isaiah 40 reveals the King as both mighty Arm and gentle Shepherd. The One who comes with power is also the One who gathers lambs, carries them, and gently leads His flock.

 

 

·        Zechariah 9:9 reveals the humble King. The King comes to Zion not mounted on a war horse but on a donkey, righteous and bringing salvation, accessible to the lowly and the burdened.

·        Deuteronomy 30 shows the deepest work of teshuvah. Yehovah Himself promises to circumcise the hearts of His people so they may love Him and live.

 

·        Matthew 11:28–30 is the Elul invitation in the words of Yeshua. “Come,” “take My yoke,” “learn from Me,” and “find rest” are not Greco-Roman religious slogans. They are Hebraic discipleship language spoken by the King in the field.

 

 

·        Jeremiah 6:16 stands behind Yeshua’s promise of rest. The “rest for your souls” language points back to the ancient paths, the good way, and covenant obedience.

 

·        Psalm 27 directs our attention to the face of Yehovah. David’s longing to behold the beauty of Yehovah finds its renewed covenant expression in beholding the glory of Yah in the face of Yeshua Messiah.

 

 

Key Scriptures and Cited References

 

·        Song of Solomon 6:3 — The “Ani l’Dodi v’Dodi li” declaration traditionally associated with Elul.

·        Nehemiah 6:15 — One of the biblical references where the name Elul appears in Scripture.

·        Deuteronomy 4:2; 12:32 — Torah warnings not to add to or take away from Yehovah’s instructions.

·        Romans 3:1–2; Romans 11 — Shaul’s teaching on the advantage of Judah and the oracles entrusted to them.

·        Hebrews 7:14 — Yeshua’s descent from the tribe of Judah.

·        Matthew 15:3, 6; Mark 7:9, 13 — Yeshua’s rebuke of traditions that nullify the commandment of Yah.

·        Matthew 23:8 — Yeshua as the true Rabbi and Teacher of His people.

·        Isaiah 40:1–2, 3, 5, 9–11 — The consolation prophecy, the highway in the wilderness, “Behold your God,” and the shepherd-King.

·        John 10:11–16 — Yeshua’s declaration that He is the Good Shepherd.

·        John 14:9 — “He who has seen Me has seen the Father.”

·        Colossians 1:15 — Yeshua as the image of the invisible Elohim.

·        Luke 19:44 — Missing the time of visitation.

·        Zechariah 9:9 — Zion’s King coming righteous, bringing salvation, humble, and riding on a donkey.

·        Matthew 21:1–9; John 12:12–16 — Yeshua’s entry into Jerusalem in fulfillment of Zechariah 9:9.

·        Exodus 12:1–11 — The choosing of the Passover lamb on the tenth day of the first month.

·        Deuteronomy 30:1–6 — Return, restoration, compassion, regathering, and circumcision of the heart.

·        Romans 2:28–29 — True circumcision as circumcision of the heart by the Spirit.

·        Romans 8:1–4 — The righteousness of Torah fulfilled in those who walk according to the Spirit.

·        Deuteronomy 10:16 — The call to circumcise the heart.

·        John 3 — The new birth as the renewed covenant counterpart to Torah’s circumcision-of-heart promise.

·        Matthew 11:28–30 — Yeshua’s central invitation to come, take His yoke, learn from Him, and find rest.

·        Matthew 23:4 — The heavy burdens imposed by the Pharisaic teachers.

·        Jeremiah 6:16 — The ancient paths and the promise of rest for the soul.

·        Psalm 27:1–4, 8 — The Elul Psalm: Yehovah as light and salvation; the desire to behold His beauty and seek His face.

·        Exodus 33:18–23 — Moshe’s desire to see Yehovah’s glory.

·        Job 19:25–27 — Job’s confidence that he will see Elohim.

·        Psalm 42 — The longing to appear before the face of Elohim.

·        Matthew 5:8 — The pure in heart will see Elohim.

·        Revelation 22:3–4 — Yehovah’s servants will see His face.

·        2 Corinthians 4:6 — The knowledge of the glory of Yah in the face of Yeshua Messiah.

·        Isaiah 58:13 — The Sabbath as a delight.

·        John 14:6 — Yeshua as the Way, the Truth, and the Life.

·        Chabad.org, “The King in the Field” and “The Parable of the King in the Field” — Background on the Alter Rebbe’s Elul parable and its use in Chabad teaching.

·        Chabad.org, “Ani LeDodi VeDodi Li: The Month of Elul” — Rabbinic/Chassidic framing of Song of Solomon 6:3 as the acronymic and spiritual basis for Elul.

 

Memorable Lines and Pull Quotes

 

·        Beloved, the King in the field is not an abstract Rabbinic metaphor. He has a Name, and His Name is Yeshua.

·        Matthew 11 is not merely a comfort verse. It is the voice of the Elul King calling His people to come home.

·        The difference between the Pharisee’s yoke and Yeshua’s yoke is the difference between a burden and wings.

·        The ancient paths of Jeremiah 6 run straight through the Person and halachah of Master Yeshua.

·        Our Jewish cousins are still waiting for the King to come into the field, but beloved, He has already come — and He is coming again.

·        True teshuvah is not merely turning away from sin; it is returning to the Beloved and submitting to His righteous Way.

Questions for Reflection

 

·        Have I treated Yeshua merely as Savior while resisting Him as Rabbi, Teacher, and King?

·        Whose yoke am I actually carrying — the yoke of men, religious systems, and traditions, or the yoke of Master Yeshua?

·        Am I using this season to examine my soul before Yehovah, or am I simply observing another religious custom?

·        Where do I need Yah to circumcise my heart so that I may love Him more fully and walk before Him more faithfully?

·        Do I truly believe that the King is accessible, gentle, humble, and calling me to come to Him?

·        How should I bear witness to Yeshua as the King in the field before my Jewish cousins and before the world?

 

Closing Exhortation

 

So then, saints, let us receive the beauty of the Elul picture without confusing tradition for commandment. Let us glean the rich spiritual lesson while remaining anchored in Torah, the Prophets, the Writings, and the testimony of our Master Yeshua. The King is indeed in the field. He is not hiding. He is not distant. He has come near. And His invitation remains: Come to Me. Take My yoke. Learn from Me. And you will find rest for your souls.

Re’eh: What Does It Mean To Truly See?

by | Aug 6, 2026

Episode Title Re’eh: What Does It Mean to Truly See? Episode Overview Beloved, this week’s Torah Reading is Parashat Re’eh, found in Deuteronomy 11:26–16:17. And the parshah opens with one simple, yet spiritually loaded admonishment from Moshe to the people of Yah:...

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Tu B’Av: The Day Nobody Told You About

by | Jul 28, 2026

Episode Title: Tu B’Av: The Day Nobody Told You About And greetings, saints of the Most High. In this special installment of The Messianic Torah Observer, we take up a Jewish traditional memorial day that many in our faith communities have likely never heard taught,...

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Yeshua and Ki Teitzei: The Torah Fulfilled Through Mercy

by | Aug 21, 2026 | Blog, Podcasts

by Rod Thomas | The Messianic Torah Observer

Episode Focus

In this installment of the Messianic Torah Observer, I revisit this week’s Torah Reading, Ki Teitzei, and bring it into conversation with the words of our Master Yeshua in the Sermon on the Mount. And what we discover, Saints, is that Moshe and Yeshua are not speaking against one another. They are not operating from competing agendas. Rather, they are two divinely appointed witnesses testifying to the same eternal truth: Torah is not merely a set of external regulations to be mechanically observed, but the revealed heart, mind, and righteous standard of Yehovah our Elohim.

In His teaching, Master does not come along and diminish Torah. He does not neutralize it. He does not abolish it. Rather, He brings it to its fullest expression by revealing its original, heart-intent. And that original heart-intent is mercy, justice, integrity, compassion, and covenant faithfulness flowing from a transformed Kingdom heart.

Opening Setting

As I record and publish this installment of TMTO, it is a sultry Erev Shabbat in the DFW, marking the 7th day of the 6th Biblical Month on Yah’s set-apart calendar. My intent is to consider Ki Teitzei not merely as an ancient legal instruction, but as a living instruction that continues to reveal Yah’s character and His expectations for His covenant people.

Main Teaching Thesis

The central point of this installment is that Ki Teitzei and the Sermon on the Mount stand together as complementary witnesses. Ki Teitzei gives practical commandments for real life among Yah’s covenant people. Yeshua, in Matthew 5, reveals the deeper Kingdom righteousness that those commandments were always pointing toward. I seek to encourage us to pursue Torah beyond rote compliance and into the inward transformation that Torah was designed to produce.

Key Themes Explored

  • Torah as Yah’s righteous instruction: Ki Teitzei addresses the practical matters of life — marriage, family, economics, justice, warfare, compassion, and community responsibility.
  • The protection of the vulnerable: The Torah reading consistently restrains human hardness and calls covenant people to reflect the compassion of the God of Avraham, Yitschaq, and Ya’achov.
  • Yeshua as the revealer of Torah’s heart: Matthew 5 is not a rejection of Moshe. It is the Master drawing out the deepest intention embedded within Yah’s commandments.
  • Righteousness beyond external compliance: Kingdom citizens are called beyond surface-level obedience into transformed-heart obedience.
  • Mercy as Kingdom strength: Yeshua’s instructions concerning retaliation, generosity, oath-making, and covenant faithfulness reveal strength that the world often misreads as weakness.

Topic Breakdown

1. Ki Teitzei as Real-Life Torah

Ki Teitzei is described as one of the most wide-ranging readings in Torah. It touches the raw, practical, and sometimes messy realities of covenant community living. This is Torah where people actually live — in households, in marriages, in economic dealings, in conflict, in justice matters, and in the responsibility each person bears toward the weaker and more exposed among them.

I aim to emphasize that Torah is not sterile religious legislation. It is Yehovah’s practical revelation for governing a redeemed people. It places restraints upon fallen humanity, protects the vulnerable, and teaches the community to mirror the compassion and justice of their Redeemer.

2. Divorce, Hardness of Heart, and Original Intent

I examine the divorce instructions found in Ki Teitzei and frame them as a concession designed to manage relational brokenness in a fallen world. Yeshua points His disciples back to creation itself — one flesh, covenant loyalty, and lifelong faithfulness — and He identifies hardness of heart as the reason Moshe permitted divorce.

This is a vital distinction. Moshe’s instruction is not being contradicted by Yeshua. Rather, Yeshua is revealing what Yah intended from the beginning. Torah regulated the fallout of human hardness. Messiah calls His taught ones beyond that hardness and back toward covenant wholeness.

3. Vows, Oaths, and Kingdom Integrity

Torah commands that vows made unto Yehovah be honored. Yeshua goes deeper still, telling His disciples not to swear at all, but to let their yes be yes and their no be no. The point is not that Torah’s commandment was flawed. The point is that Kingdom integrity should be so consistent, so clean, and so reliable that oath-making becomes unnecessary.

The Master is pressing His people toward an inner truthfulness that requires no religious reinforcement. In the Kingdom economy, one’s word must be trustworthy because one’s heart has been governed by Yah’s Spirit and aligned with His righteous standard.

4. Retaliation, Proportional Justice, and Radical Mercy

We then turn to proportional justice — eye for eye and tooth for tooth — and I explain that such instructions were intended to limit vengeance and restrain escalation. Torah set boundaries around retaliation in order to protect the weak and preserve justice within the covenant community.

Yeshua takes that justice principle and presses it into the realm of radical mercy. Instead of personal vengeance, He teaches nonresistance. Instead of clinging to one’s rights, He calls His us to give, lend, walk the extra mile, and operate from a posture of Kingdom generosity. This is not weakness, beloved. This is the strength of a people whose identity rests in Yehovah rather than in self-defense and retaliation.

5. Torah Fulfillment, Not Torah Abolition

At the heart of this teaching is Yeshua’s own declaration that He did not come to abolish Torah, but to fulfill it. I stress that fulfillment does not mean cancellation. Fulfillment means bringing Yah’s instruction to its intended fullness, showing what Torah looks like when embodied by a people remade from the inside out.

Torah shows us what righteousness looks like. Yeshua shows us how Yah’s righteousness is to be lived through mercy, humility, integrity, and sacrificial love. This is Kingdom righteousness — not a lifeless religiosity, but a Spirit-shaped life that bears witness to the character of the Most High.

Key Takeaways

  • Ki Teitzei reveals Yah’s concern for justice, compassion, covenant order, and the protection of the vulnerable.
  • Yeshua does not oppose Moshe; He reveals the deepest intention and Kingdom fullness of Torah.
  • Divorce legislation in Torah addresses human brokenness, while Yeshua points disciples back to Yah’s creation intent.
  • Oaths become unnecessary where Kingdom integrity governs the heart and speech of Yah’s people.
  • Proportional justice restrains vengeance, but Yeshua calls His disciples into mercy that overcomes retaliation.
  • Torah fulfillment is not Torah abolition. It is Torah brought to its fullest righteous expression in and through Messiah.
  • The righteousness required of Kingdom citizens must exceed that of the scribes and Pharisees because it must flow from a transformed heart.

Cited References

  • Deuteronomy 21:10–25:19 — Torah Reading Ki Teitzei, covering marriage, family order, justice, compassion, economic life, social responsibility, and covenant community conduct.
  • Deuteronomy 24:1–4 — Moshe’s instruction concerning divorce and the certificate of divorce.
  • Matthew 19:8 — Yeshua explains that Moshe permitted divorce because of hardness of heart, while affirming that this was not Yah’s intent from the beginning.
  • Deuteronomy 23:21–23 — Torah instruction regarding vows made unto Yehovah and the obligation to perform what one has promised.
  • Matthew 5:33–37 — Yeshua teaches His disciples not to swear at all, but to let their yes be yes and their no be no.
  • Deuteronomy 19:21 — The principle of proportional justice: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot.
  • Matthew 5:38–42 — Yeshua teaches nonretaliation, generosity, going the extra mile, and giving to the one who asks.
  • Matthew 5:17 — Yeshua declares that He did not come to abolish Torah or the Prophets, but to fulfill.
  • Matthew 5:20 — Yeshua warns that unless one’s righteousness exceeds that of the scribes and Pharisees, one shall not enter the Kingdom of Heaven.

Suggested Reflection

As we consider Ki Teitzei this Shabbat, we must ask ourselves whether we are merely managing external obedience or whether Yah, by His Spirit/His Ruach haKodesh, is forming within us the heart of Kingdom citizenship. Are we simply avoiding transgression, or are we becoming a people marked by mercy, integrity, compassion, humility, and sacrificial love? That, beloved, is where Yeshua takes the Torah conversation. He takes us from commandment on the page to righteousness written upon the heart.

Closing Exhortation

May this teaching move each of us beyond rote commandment-keeping and into the righteousness that reflects the heart of our Master. May we hear Moshe rightly. May we follow Yeshua faithfully. And may our lives bear witness to the Torah fulfilled through mercy, justice, and a transformed heart aligned with the Kingdom of Yehovah. Shabbat shalom and shavu’tov, fellow saints in training.

Re’eh: What Does It Mean To Truly See?

by | Aug 6, 2026

Episode Title Re’eh: What Does It Mean to Truly See? Episode Overview Beloved, this week’s Torah Reading is Parashat Re’eh, found in Deuteronomy 11:26–16:17. And the parshah opens with one simple, yet spiritually loaded admonishment from Moshe to the people of Yah:...

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Tu B’Av: The Day Nobody Told You About

by | Jul 28, 2026

Episode Title: Tu B’Av: The Day Nobody Told You About And greetings, saints of the Most High. In this special installment of The Messianic Torah Observer, we take up a Jewish traditional memorial day that many in our faith communities have likely never heard taught,...

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