ONE FOR ISRAEL Ministry

The Passover meal is eaten while reclining on pillows around the table which signifies that those who eat it are no longer slaves but free people! On the seder table there is a plate with various foods. Some are eaten and others are there to remind us of the many miracles God performed when He delivered Israelis out of Egypt. A lamb bone represents the Passover sacrifice, the bitter herbs remind us of the life of slavery in Egypt but can also remind us of the bitterness of sin. Charoset is a sweet paste the texture of which reminds us of the clay with which the bricks were made in Egypt, but its sweetness can also remind us of the presence of the Lord that brings sweetness into most difficult situations. Dipping karpas (parsley or celery) into saltwater reminds us of the crossing the Red Sea. Israel went in as slaves and came out on the other side as a free people. It was almost like baptism, a symbolic representation of our death to sin and beginning of a new life with Yeshua. The egg is a later addition to the seder plate. Some say it represents the Jewish people who despite severe persecution survived as a nation for 4,000 years. The egg is the only food that gets harder the more you cook it, just like believers in Yeshua become stronger when they go through pressure and trials. If you are able to attend a Passover seder meal with a Jewish family it can be a very meaningful and enlightening event. Christians can gain so much from this experience as they learn of God’s faithfulness to the children of Israel when He brought them out of Egypt into a whole new life of freedom.

If you are familiar with the Passover story, you will know that the killing and eating of lambs is pretty central. So you might be surprised to hear that you won’t usually see lamb on the table at your average Jewish Passover seder. Why is that? The plural for lamb does not appear in the Bible. There is only ever the singular lamb. Sometimes, the plural for sheep is used and translated as lambs, but the Hebrew for lambs is not in there. There is only one Lamb! In the Exodus story, it makes sense grammatically, even though they are using lamb in the singular, as you can see: “Tell all the congregation of Israel that on the tenth day of this month, each man is to take a lamb for his family one lamb for the household. But if the household is too small for a lamb, then he and his nearest neighbor are to take one according to the number of the people. According to each person eating, you are to make your count for the lamb. Your lamb is to be without blemish, a year old male. You may take it from the sheep or from the goats. You must watch over it until the fourteenth day of the same month. Then the whole assembly of the congregation of Israel is to slaughter it at twilight. They are to take the blood and put it on the two doorposts and on the crossbeam of the houses where they will eat it. They are to eat the meat that night, roasted over a fire. With matzot and bitter herbs they are to eat it.” (Ex 12:3-8) But even so, does the whole assembly slaughter it? Later on in Leviticus 23, we read that the priests slaughter one Passover lamb for everyone, and also in Ezra 6, we see the same thing: The exiles celebrated the Passover on the fourteenth day of the first month, for every one of the kohanim and the Levites had purified themselves, and all of them were ceremonially pure. They slaughtered the Passover lamb [the “Pesach” or “Passover”] for all the exiles, and for their fellow kohanim and for themselves. So those of Bnei-Yisrael who had returned from the exile ate it, together with all who had separated themselves from the impurity of the nations of the land to seek Adonai the God of Israel. (Ez 6:19-21) 2 Chronicles 35:11-13 repeats the same story – one lamb [“Pesach”] sacrificed for the many. This points to God’s intention that the Feast of Passover is about one lamb: The Lamb of God, who takes away the sin of the world. Click here to read more! https://lnkd.in/ehQD4cPy

The Redemption Story of Passover Hidden in Plain Sight Many people believe the story of redemption begins in Egypt… but what if it started much earlier? Join us as we explore the surprising link between Abraham, Isaac, and Passover — a thread woven throughout Jewish history that signifies a greater plan. This isn’t merely about a holiday… it’s about a promise.

Communion has been called “The Grand Central Station of the Christian Faith.” It’s commonly known as “the Lord’s Supper” or “Eucharist”. Unleavened matzah bread is broken and eaten, striped and pierced, symbolic of the Lord’s sinless body, and a symbolic cup is received. Jesus described the cup in this way: “My blood of the new covenant, which is shed for many for the remission of sins.” (Matt. 26:28) In church history, it has been identified both as an ordinance that Jesus called to be repeated on an ongoing basis (“Do this in remembrance of Me” Luke 22:19) and as a sacrament that carries the idea of a special blessing, sanctification, and proclamation of the Lord’s return. But the context of communion matters! Context is essential to clarify this “Grand Central Station of the Christian Faith,” especially because communion is the central act of worship in the church. But it just so happens that the context of communion is more often what is missing. When Jesus, for example, said, “Do this in remembrance of me”, what is the “this” in context? Click here to read more! https://lnkd.in/d5ripsdD

"They took Absalom and cast him into a deep pit in the forest and erected over him a very great heap of stones. And all Israel fled, each to his tent. Now Absalom in his lifetime had taken and set up for himself a pillar which is in the King’s Valley, for he said, 'I have no son to preserve my name.' So he named the pillar after his own name, and it is called Absalom’s Monument to this day" (2 Sam 18:17-18). The man who once enjoyed praises for his extraordinarily good looks (2 Sam 14:25-26) was also the only person who really wanted to remember himself after he was gone. And such is the sad life of a narcissist. When we believe the lie that we are God's gift to humanity and constantly try to make ourselves look better than everyone else (or pull everyone else down to draw attention away from ourselves), people will actually be relieved when we're finally gone, and do their very best not to remember us. If we truly desire people to cherish our memory after we're gone (see Eccl 7:1), then we must fall out of love with the person staring back at us in the mirror, fall in love with God, and put others before ourselves. "Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves; do not merely look out for your own personal interests, but also for the interests of others. Have this attitude in yourselves which was also in Christ Jesus" (Phil 2:3-5).

Israel's greatest need is rebuilding homes and emotional healing through faith and community. Sit down with Dr. Erez Soref and Joel Rosenberg to understand how faith-driven support can make a difference and how you can be a part of that blessing!

Believing that Jesus is God contradicts the Torah, doesn’t it? “Hear, O Israel: The Lord our God, the Lord is one” (Deut 6:4). The “Shema” is, without a doubt, the theological standard by which all claims about the God of Israel are measured, including the claims about God in the New Testament. Since God is one, how is it possible to claim that Yeshua is also God without contradicting the Torah’s teachings about the One and Only God? And if Yeshua is God on earth, why does the New Testament tell us that Yeshua prayed to God in heaven? Isn’t this a contradiction? Because belief in the deity of Yeshua is not only considered blasphemous by religious Jews but also rejected by many so-called Christian cults, no sincere follower of the Messiah Yeshua can avoid these questions. Surprising as it may seem, the final chapters of the book of Exodus are crucial for helping us understand why belief in the deity of Yeshua is perfectly consistent with, not contradicted by, the Torah. The final verses of Exodus read: And he [Moses] erected the court around the tabernacle and the altar, and set up the screen of the gate of the court. So Moses finished the work. Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle. And Moses was not able to enter the tent of meeting because the cloud settled on it, and the glory of the LORD filled the tabernacle. Throughout all their journeys, whenever the cloud was taken up from over the tabernacle, the people of Israel would set out. But if the cloud was not taken up, then they did not set out till the day that it was taken up. For the cloud of the LORD was on the tabernacle by day, and fire was in it by night, in the sight of all the house of Israel throughout all their journeys. (Exod 40:33-38) In these final verses of Exodus, we see how God’s glorious presence moves from Mount Sinai to the Tabernacle, and in many ways, the Tabernacle becomes a portable Mount Sinai. Just as Mount Sinai had three levels of holiness, the Tabernacle had three levels of holiness. Just as God’s glory dwelled on the summit of Mount Sinai (Exod 24:15-16), so God’s glory filled the Tabernacle, particularly the Holy of Holies. This spectacular localization of God’s glory inside an earthly tent begs the question: How can the One True God dwell in the Tabernacle without ceasing to be God everywhere else? For the Torah clearly teaches that “the Lord is God in heaven above and on the earth beneath; there is no other” (Deut 4:39b). Likewise, we read in the prayer of King Solomon, “But will God indeed dwell on the earth? Behold, heaven and the highest heaven cannot contain you; how much less this house that I have built!” (1 Kgs 8:27). Wait a minute! Isn’t this a contradiction? Do you mean the Torah teaches that God can dwell in one particular place without ceasing to be God everywhere else? Yes, it does. Difficult to understand, but accurate it is.

We're about to release an exciting new Gospel video this Passover season! Will you join us in prayer for this film to bring hope to many in this Passover season? Join us this Passover as we proclaim the Gospel to our people in Israel and around the world! https://lnkd.in/daYenpxh

Why Does Israel matter? - Pod For Israel NRB 2025 Christianity didn’t appear out of nowhere—it’s deeply connected to God’s covenant with Israel. Join Sisi Soref and author Esther Fleece Allen as they explore the beauty of God’s promises and embrace the fullness of what it means to be ‘grafted in.’

"Uriah said to David, 'The ark and Israel and Judah are staying in temporary shelters, and my lord Joab and the servants of my lord are camping in the open field. Shall I then go to my house to eat and to drink and to lie with my wife? By your life and the life of your soul, I will not do this thing'" (2 Sam 11:11). Do Uriah's words mean more to David than they do to Uriah himself? Is Uriah merely proclaiming his loyalty or does he suspect something? Every word he utters carries the full force of prophetic insight meant to bring King David to his knees in repentance. He simultaneously convicts David of his betrayal by proclaiming his loyalty to the God of Israel. "While I was staying in temporary shelters in the open field to fight for the ark of Israel, YOU stayed home to eat and to drink and to lie with my wife!" By insisting "I will not do this thing" to my lord (i.e., Yoav) he is slapping David in the face with the very same words David had used when he refused to harm his lord Saul: "So he said to his men, 'Far be it from me because of the LORD that I SHOULD DO THIS THING to my lord, the LORD’S anointed, to stretch out my hand against him, since he is the LORD’S anointed'" (1 Sam 24:6). And with these exact words, Uriah is also alluding to the words of Joseph who tried to speak Potiphar's wife off the ledge of adultery: "How then could I do this great evil and sin against God?” (Gen 39:9). Regardless of what Uriah knew or didn't know, every word from his mouth was God's word to David. David was clearly under conviction. Rather than respond to God's word, however, David desperately tried to cover his tracks, and his sin of adultery snowballed into the sin of deceit and murder. We're always far better off coming clean than being found out. The consequences of confessing our sins are never as bad as those of our hidden sins being discovered. To cover up one sin, one must sin more. And each new sin is always worse than the one before it. So when the Spirit of God convicts us of sin, we must see this as God's gracious hand trying to keep us from making a bad situation far worse. "He who conceals his transgressions will not prosper, but he who confesses and forsakes them will find compassion. How blessed is the man who fears always, but he who hardens his heart will fall into calamity" (Prov 28:13-14).