Tonight’s Chavurah will discuss the War in the Middle East and Purim. Following this we will discuss how the Davidic Messiah can sit within the Temple Building in an area where only kohanim are allowed. We will examine texts that promoted the possibility of a Davidic King and a Priestly Messiah. Understand we are not promoting this idea but it should be examined. Join us at 7 PM CT on the Hatikva Ministries Facebook page, Joseph Good Facebook page, or Joe Good Hatikva on YouTube. Please LIKE, SHARE and FOLLOW US on Facebook. On YouTube please SUBSCRIBE. Questions will follow the Teaching.
Tonight’s Chavurah starts with a baby update, followed by a discussion on prayer. We will talk of certain things to do when you pray as well as others to not do. We then shift to a discussion on a certain midrash that states four fifths of Israel died in the plague of darkness in Egypt. Using this midrash we examine how to use midrashim and allow it to take its correct place in our studies. 7:00pm Central Time
Join us at 7 PM CT on the Hatikva Ministries Facebook Page or Joseph Good Facebook Page. Also Joe Good Hatikva @YouTube. Please LIKE, SHARE and FOLLOW US. On YouTube please Subscribe.
Tu BiSh’vat falls on Sunday evening, February 1st and ends on Monday evening, February 2nd Chaverim of Hatikva Ministries and Members of JerusalemTempleStudy.com! We are excited to bring you this different format this month with some sites of places you can get a Tu BiShvat seder and guide. We wanted to get this out quickly in the hope you will receive it prior to Tu BiSh’vat! If not, please know that you can still celebrate and have a seder anytime in Shevat! We hope you find this month meaningful and learn something new! Chodesh tov!
Significant Dates in the Month of Shevat 1 Shevat • Alternate tradition for the birth of Asher. • Moshe begins repeating the Torah to the Israelites (opening of Devarim/Deuteronomy). 15 Shevat — Tu BiShvat • New Year of the Trees. • Historically used for determining tithes of produce from the Land of Israel. • We celebrate with the fruits of Israel and themes of growth, renewal, and environmental appreciation. 17–18 Shevat • Purim of Saragossa, marking the rescue of the Jewish community from danger. 24 Shevat • Prophecy of Zechariah (517 BCE), recorded in Zechariah 1:7–16.
Some other interesting aspects of Shevat include the following… One unique custom is to pray for a beautiful etrog. Since it is the month when the life returns to the trees, this is the time all of our etrogim begin to grow. Also, Shabbat Shekalim falls in Shevat sometimes. If so, there will be an additional Torah scroll that Shabbat. This is one of those years when it falls in Shevat on February 14, 2026. Another Shevat fact has to do with the collection of the Half Shekel. That means the chatzi shekel was collected beginning in Shevat. All the shekalim were due to the Temple treasury by Rosh Chodesh Nisan. We found this connection in The Book of Our Heritage by Eliyahu KiTov. You can find more out about this in your own independent study. Due to time constraints and the winter storms, we were limited on time and could not elaborate on this topic this month. Here is the info on the book and we highly recommend getting this amazing work! The Book of Our Heritage illuminates the many phases of the Jewish calendar – its holidays and festivals, fast days, and days of rejoicing and sorrow. It explains the meanings of the laws of observance and includes a wealth of Midrashic commentary and inspiring insights by earlier and later Sages. Written almost fifty years ago, The Book of Our Heritage quickly became an exceedingly popular and essential work for every Jewish home, exploring the breadth of our glorious tradition and heritage. It captured the hearts of Jews from all backgrounds and walks of life, as a book to teach and learn from, either at the Shabbos table or any time a Jew wants to draw knowledge and inspiration for any occasion. 3 volume gift boxed set.
About the author: Rabbi Eliyahu Kitov, of blessed memory, is one of Israel’s most acclaimed religious authors, whose books on the Jewish way of life and on the Chassidic movement have become renowned bestsellers. The publication of this edition in 1997 coincided with the twenty-first anniversary of his passing. https://feldheim.com/book-of-our-heritage-2+edition-Large
More about Shevat: Shabbat Shirah (also called Shabbat Shira, meaning “Sabbath of Song”) and Tu Bishvat (the 15th of Shevat, known as the “New Year for Trees”) are closely linked in the Jewish calendar, often falling adjacent to each other or even coinciding (which happens about 30% of the time).
Shabbat Shirah refers to the Shabbat when the weekly Torah portion is Parshat Beshalach (Exodus 13:17–17:16). This portion includes the dramatic Splitting of the Red Sea and the Israelites’ response: the Song of the Sea (Shirat HaYam / Az Yashir), a powerful song of praise and thanksgiving to God for deliverance from Egypt and the Egyptians. That’s why it’s called the “Shabbat of Song”—it’s a time focused on themes of song, praise, redemption, and spiritual elevation through music and gratitude. Tu Bishvat, meanwhile, marks the new year for fruit trees in Jewish law (originally for tithing purposes, as mentioned in the Mishnah). It’s celebrated today as a holiday honoring nature, the land of Israel, fruits (especially the seven species), renewal, growth, and environmental awareness. Customs include eating fruit, planting trees, and reflecting on spiritual “growth” parallels to physical trees. The connection isn’t coincidental; many Jewish sources (including Rebbe Natan of Breslov and various commentaries) highlight why they align so frequently:
Timing in the agricultural and spiritual cycle — This period (mid-Shevat) is when winter rains in Israel have nourished the trees, and sap begins rising, signaling renewal and the start of fruit production. It’s a time of blessing from rain (geshem) and preparation for the land’s bounty. Parshat Beshalach often falls here as the Jewish people, post-Exodus, begin transitioning toward entering the Land of Israel—where agriculture, trees, and mitzvot tied to the land (like tithing fruits) become relevant. The desert generation couldn’t fully observe many land-based commandments; now, songs of freedom lead toward rootedness in the land.
Themes of song and nature — Creation itself is said to “sing” praises to God. Sources draw parallels between the Song of the Sea (human song of redemption) and the “song” of trees and nature awakening on Tu Bishvat. Some teachings speak of trees and fruits “testifying” to Shabbat’s holiness or nature joining in praise. The power of song sweetens bitterness (like the bitter waters turned sweet in Beshalach), mirroring how Tu Bishvat brings hope and growth after winter.
Redemption and planting — The Exodus (in Beshalach) is like “planting seeds” of the Jewish nation—sometimes involving descent or “rotting” (challenges) before growth. Tu Bishvat symbolizes that planting and sprouting process, both literally (trees) and spiritually (personal/ national renewal). In short, the proximity emphasizes moving from liberation and song (freedom/redemption) to rootedness, growth, and gratitude for the land’s fruits. When they coincide, it’s seen as especially auspicious for reflecting on these intertwined ideas. Many communities hold Tu Bishvat seders (meals with fruits and explanations) around this time, often tying in themes from Shabbat Shirah like joy, praise, and harmony with creation. Remember, the monthly theme is one of time of renewal, growth, and blessing!
English Tu BiShvat Seder options https://voices.sefaria.org/collections/sNvBy-B7?tab=sheets Spanish Tu BiShvat seder https://aishlatino.com/seder-cabalistico-de-tu-bshvat/ Tu BiShvat Q & A from Chabad.org www.chabad.org/library/article_cdo/aid/356805/jewish/Tu-BiShvat-Q-A.htm. Blessings, shalom and G-d bless you!
Joseph Good, Hatikva Ministries and JerusalemTempleStudy.com Shevat Announcements New Ministry Office Phone # with Voicemail! Please call us anytime at 832-821-6050 and leave a message if we do not answer. We will attempt to answer during normal business hours and on Sundays. If you call on Shabbat or a Festival, please understand you may have to leave a message as we will generally have the phone off. We endeavor to reply to phone calls within 24 hours.
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Tonight’s study has been canceled due to a family emergency. The Good family will be together for the surgery of their newborn granddaughter, Violet Elizabeth Rose Good. The family can really use your prayers for this life saving surgery which will be early tomorrow morning, January 28th Wednesday. In preparation for this, Joe needs to cancel this evening’s regularly scheduled study.
If you are praying the Amidah, the baby’s mother is Caitlyn.
Additionally, Joe is asking for us to join in prayer for Grayson Jeffords and for Scott Cole. Both of them have serious medical issues and challenges to get well. They truly need our prayer as they are seeking medical solutions and procedures.
Hatikva Ministries and JerusalemTempleStudy.com TEVET 5786
Shalom chaverim! To preface, it is important to realize that most historians date the destruction of the First Temple to 586–587 BCE, based on Babylonian records, archaeology, and biblical chronology. Sefaria notes: “The First Temple was destroyed in 586 BCE by Nebuchadnezzar, king of Babylon.” The Bible does not give us any years to go by so it is calculated based on Biblical genealogies and reigns of kings.
The First Temple is dated by historians to 586–587 BCE, based on Babylonian records and archaeology. Some Jewish groups follow traditional rabbinic chronology from Seder Olam Rabbah which places the destruction in 422 BCE instead. The 164-year difference comes from how long the Persian Empire is understood to have ruled: historians count about 200+ years for the Persian kings while Seder Olam counts only 34, compressing the timeline between the First and Second Temples. The compression counting uses the traditional date of 422 BCE because it treats Seder Olam as authoritative for Jewish historical and religious chronology. Regardless of which dating of years you ascribe to, the dates and months are still consistent. Ok, so on with the show!
What are the significant dates in Tevet?
The 8th, the 9th and the 10th are all significant but the main one is the Fast of the 10th of Tevet. Asarah B’Tevet is a minor Jewish fast day marking the beginning of the Babylonian siege of Jerusalem by King Nebuchadnezzar on the 10th of Tevet. Despite repeated warnings from prophets like Jeremiah—which the people ignored, even imprisoning him—G‑d delayed the final destruction to allow repentance. The siege lasted about 30 months, ending with the breaching of the city walls on the 17th of Tammuz and the destruction of the First Holy Temple on the 9th of Av 586 BCE, leading to the Babylonian exile.
This fast is unique among minor fasts because it is observed even if it falls on a Friday (interfering slightly with Shabbat preparations). It symbolizes the start of a chain of calamities that led to the Temple’s ruin and ongoing exile, from which the Jewish people have not fully recovered—even the Second Temple lacked the original’s full glory. We see this date spoken of in Ezekiel 24:
[Tree of Life Bible] 24 The word of Adonai came to me in the tenth day of the tenth month of the ninth year saying: 2 “Son of man, record this date, this exact day—this very day the king of Babylon has laid siege to Jerusalem
The phrase in Hebrew, “etzem hayom hazeh” is found in this verse. It means on this exact day-this very day, this decisive event occurred
It is only found in the Bible limited times and at decisive points in history. It means that from that day forward, the world would never be the same.
**What does it commemorate in this case?**
Primarily, it commemorates the siege of Jerusalem by the Babylonians, viewed as the onset of events culminating in the First Temple’s destruction and the exile. Additionally, the fast incorporates (in its Selichot prayers) two other tragic events from nearby dates:
– On the 8th of Tevet: The forced translation of the Torah into Greek (Septuagint) under Ptolemy, seen as a spiritual threat.
– On the 9th of Tevet: The death of Ezra the Scribe, a key leader in restoring Jewish life after the Babylonian exile.
In modern times, the 10th of Tevet has also been designated in some communities (especially in Israel) as a general day of Kaddish (Yom HaKaddish HaKlali) for Holocaust victims whose exact death dates are unknown. May it come speedily in our days!
Check out a new story entitled From Settlement to Sanctuary: Israel’s Call to Illuminate the World
from guest author Victor Schultz by scanning this QR code or read it below!
From Settlement to Sanctuary: Israel’s Call to Illuminate the World
In the rolling hills of Canaan, after decades of trials, exile from his homeland, deceit at the hands of Laban, the wrenching loss of Rachel, and reconciliation with Esau, Jacob yearned for peace. He had built his family, weathered storms, and returned to the land of his fathers. Who could blame him for seeking to dwell securely, to “settle” as the Torah describes in Genesis 37:1? Yet, this moment of intended tranquility became the threshold of greater upheaval: the sale of Joseph, descent into Egypt, and ultimately, the miraculous Exodus that revealed God’s power not just to Israel, but to the entire world.
Jacob’s story whispers a timeless truth: True settlement in the Land is not about retreating into comfort amid challenges. It is about aligning with a divine purpose that extends far beyond our borders. Today, as Jews return to Israel in fulfillment of ancient prophecies, we must affirm that living in the Land is no mistake. It is a commandment, a blessing, and a step toward redemption. Views that once questioned this, held by some groups in the diaspora, are evolving as the reality of our homeland draws hearts closer. But here’s the heart of the matter: Settlement without sanctuary risks missing the point. Like Ezra and the returnees from Babylonian exile, who wasted no time in restoring the altar and laying the Temple’s foundations despite opposition (Ezra 3), we are called to prioritize God’s House, a beacon not just for us, but for all nations.
Consider Joseph’s journey as a blueprint. Cast into servitude in a foreign land, he did not merely survive. He thrived, blessing every household he served: Potiphar’s, the prison warden’s, and Pharaoh’s own (Genesis 39:2-5). “The Lord made all that he did prosper in his hand,” the Torah recounts. This was not coincidence. It stemmed from a deep ethic of care for others, perhaps rooted in the teachings of Shem and Eber, the ancient academies that preserved a “Torah of Exile,” principles of integrity and service amid dispersion. Joseph’s dreams, prophetic visions of stars and sheaves bowing, pointed not only to his personal rise but to an end-times fulfillment where blessings flow outward.
Jews have echoed this pattern throughout history. Scattered among nations, we have managed “houses” with remarkable success, from the courts of medieval Europe to the boardrooms of modern America, infusing innovation, ethics, and prosperity wherever we go. Yet, like Joseph, we have often faced false accusations and expulsions, reminders that our role is not perpetual wandering but preparation for a greater gathering. In exile, we learned to think beyond ourselves, to steward the welfare of our hosts. Now, back in the Land, that lesson must evolve: Not isolation in our victories, but extension of that blessing to a world starving for spiritual direction.
In our contemporary reality, Israel stands as a miracle, a nation reborn, defending itself against existential threats while achieving technological and cultural wonders. We have won big battles, built thriving communities, and nurtured families in the face of adversity. But amid this hard-earned stability, a subtle shift can occur: We nuzzle into routines, fearing world leaders more than revering the Divine, content to live among lingering shadows of enmity without fully igniting the light we are meant to share. The world today gropes in moral twilight, unaware of the God who split seas and thundered at Sinai. Nations need a compass, a House where they can encounter that wonder, not as intruders, but as cherished guests.
This is where the prophets’ vision comes alive. Isaiah declares, “My house shall be called a house of prayer for all peoples” (Isaiah 56:7). King Solomon, dedicating the First Temple, prayed explicitly for the foreigner who turns toward it, that “all the peoples of the earth may know Your name and fear You” (1 Kings 8:41-43). Even in the sages’ teachings, the Temple is not an exclusive club. It is humanity’s spiritual epicenter, with Israel as its devoted servants. Ramban and others emphasize that our offerings and rituals radiate outward, drawing gentiles to recognize the One God. In Zechariah’s prophecy (14:16), survivors of the nations ascend to Jerusalem yearly, transforming potential conflict into communal celebration.
Yet the path to that House remains blocked by a deeper impurity, the spiritual corpse contamination that has lingered since the destruction of the Second Temple. The Torah teaches that voluntary offerings, the free-will gifts of the heart, require the ashes of the red heifer for purification (Numbers 19). Many have waited for that perfect red heifer to appear as a sign. But perhaps the order is reversed. The obligatory altar offerings, the tamid and musaf sacrifices commanded daily and on festivals, remain binding upon us even now. Though current authorities withhold permission, this refusal stands in error against the Torah’s clear mandate. Even the pagan king Cyrus, whom Hashem called “My anointed” (Isaiah 45:1), issued a decree allowing the Jews to return and rebuild the Temple, explicitly authorizing the resumption of offerings. Today’s leaders in Israel, who bear the responsibility of a sovereign Jewish state, fall short of that standard when they hinder what the Torah requires. When we earnestly pursue what is required of us today, rebuilding the altar through sincere advocacy and preparation, placing God first in our national priorities, then Hashem may grant the red heifer, clearing the way for full purification, voluntary korbanot, and the ultimate restoration of the House of Prayer for all nations.
Ezra’s generation understood this urgency: Upon return, they rebuilt the altar “as it is written” (Ezra 3:2), even before walls or homes, placing God first to invite divine presence back. The time is now. We do not rebuild through force or folly, but through teshuvah, returning to Hashem with hearts aflame. Imagine: An Israel that prioritizes spiritual restoration, where Torah study groups welcome seekers from afar, where ethical innovations in tech, medicine, and ecology embody divine wisdom for global good, and where acts of kindness bridge divides. By serving as custodians of this universal sanctuary, we fulfill Joseph’s prophetic arc, blessing the “master’s house” that is the world Hashem loves so dearly. No longer do we risk corrective exiles. Instead, we co-author a voluntary Exodus, where nations stream to Sinai not in chains, but in awe.
This is not about abandoning the Land, far from it. It is about inhabiting it fully, as commanded, with eyes on the horizon. When we put God’s House first, we honor the struggles of Jacob, Joseph, and Ezra. We transform settlement from mere survival to sacred service. And in that shift, the flicker of Hashem’s fear becomes a blazing light, drawing all peoples to witness His love. Let us move forward together, not in complacency, but in courage, rebuilding, revealing, redeeming. The world awaits, and so does our destiny.
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Join us tonight, *Tuesday evening at 7pm CST, for our Chavurah broadcast as we livestream We will discuss the minor fast day of the **10th of Tevet. This significant day commemorates the beginning of the Babylonian siege of Jerusalem by Nebuchadnezzar II in 588 BCE, marking the start of a chain of events that led to the destruction of the First Temple and the Babylonian exile. We will delve into its rich history and profound spiritual significance, including its role as a day of mourning and reflection. In addition, we will explore pressing current events on the global socio-political front, particularly the escalating tensions between *China and Taiwan, where recent large-scale military drills like “Justice Mission 2025” simulate blockades and warn against external interference amid heightened U.S. arms support to Taiwan. These developments carry important implications for Israel now and in the near future, potentially affecting regional alliances, security dynamics, and geopolitical stability in the Middle East.
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Current Holiday: Chanukah begins Sunday evening, Dec. 14, 2025 and continues through Monday, December 22, 2025
Friends of Hatikva Ministries and Members of JerusalemTempleStudy.com,
As we enter the Hebrew month of Kislev (typically falling in November-December on the Gregorian calendar), we reflect on its rich biblical and historical tapestry. Known primarily for Hanukkah, the Festival of Lights, Kislev carries themes of light piercing darkness, divine miracles, and spiritual awakening. Below, we explore key facts about Kislev, followed by its connections to the First Temple (built by King Solomon) and the Second Temple (constructed by the returning exiles from Babylon). These insights draw from scriptural, historical, and traditional sources to deepen our understanding of God’s faithfulness through the ages.
Key Facts About the Month of Kislev–Kislev, whose name derives from Babylonian origins, is the ninth month counting from Nisan (the religious year, see Exodus 12) and the third month from Tishrei (the civil year). It can vary in length, having either 29 or 30 days, depending on calendar adjustments to align with solar cycles. Notably, Kislev never begins on Shabbat due to the variable length of the preceding month, Cheshvan. Biblically, Kislev marks significant events of renewal– The rains of the Great Flood ended on the 27th of Kislev, after 40 days that began in Cheshvan. The first rainbow—God’s covenant sign with Noah—appeared in Kislev, symbolizing hope and divine promise after judgment.
– According to the Sefer Yetzirah, Kislev is associated with the Hebrew letter *samech* (meaning “support” or “to uphold”), countering the “fall” of previous months and evoking themes of divine uplift. Its zodiac sign is Sagittarius (the bow), representing propulsion toward redemption through prayer.
– The name “Kislev” may connect to *kesel* (flank or confidence), implying innate trust in God, or *ksil* (fool), highlighting God’s mercy even for the wayward.
– The Tabernacle (Mishkan) was completed in Kislev but inaugurated later in Nisan; this delay was “recompensed” centuries later through events in the Second Temple Era, namely the victory of the Maccabees. In this manner, Kislev had its own “shining” period. Kislev’s crowning event is Hanukkah, beginning on the 25th and spanning eight days, extending into Tevet. It commemorates the Maccabean rededication of the Temple. Here is some trivia for you…The miracle of the oil is a tradition that appeared about 500 years after the Macabee victory. This tradition seems to first have appeared in the Talmud Shabbat 21b, embodying themes of dedication (*hanukkah* means “dedication” in Hebrew). The name comes from the event of re-dedicating the Temple and honoring this event by making it into a “Winter Sukkot”. The lights come from Sukkot as the original “Festival of Lights”, where the Four Great Lights were lit on the second evening of Sukkot through Shemini Atzeret. They illuminated ALL of Yerushalayim.
-Connections to the First Temple (Built by King Solomon)–The First Temple, constructed by King Solomon around 957 BCE, stands as a pinnacle of Israel’s united monarchy and divine presence. While Kislev does not feature direct events in its construction or dedication, there are intriguing indirect links through biblical patterns and Hanukkah’s symbolism.
-Construction and Dedication Timeline: Building began in the month of Ziv (Iyar, the second month) in Solomon’s fourth year and was completed in Bul (Cheshvan, the eighth month) after seven years. The channukah/dedication occurred the following year during the seventh month (Ethanim/Tishrei), coinciding with Sukkot (the Feast of Tabernacles). This involved massive korbanot/offerings (22,000 oxen and 120,000 sheep) and a two-week celebration, including Yom Kippur, where fasting was suspended due to the joyous occasion. The Shekinah glory filled the Temple, affirming God’s dwelling among His people (1 Kings 8; 2 Chronicles 5-7).
-Indirect Kislev Ties Through Hanukkah and Sukkot: Hanukkah’s observance draws from the First Temple’s Sukkot dedication. The book of 2 Maccabees describes Hanukkah as a “festival of booths in the month of Kislev,” linking the Second Temple’s rededication to Solomon’s joyous Sukkot inauguration. This connection underscores a thematic continuity: both dedications celebrated God’s sovereignty and the restoration of sacred space. Additionally, Kislev’s association with the tribe of Benjamin (whose territory shared Jerusalem and the Temple Mount with the tribe of Judah) evokes the First Temple’s location, as Benjamin played a role in Israel’s early unity under Solomon. These echoes remind us that Kislev’s light of renewal harkens back to the glory of Solomon’s era, even if not tied directly to the month itself.
Connections to the Second Temple (Built by the Returning Exiles from Babylon)–The Second Temple, begun around 536 BCE under Zerubbabel and Joshua after the Babylonian exile (as prophesied by Jeremiah and facilitated by Cyrus of Persia), has profound direct ties to Kislev. This era emphasized repentance, rebuilding, and rededication, aligning with Kislev’s motifs.
–Foundation Laid in Kislev: A pivotal event occurred on the 24th of Kislev (possibly extending to the 25th), when the foundations of the Second Temple were laid or expanded. The prophet Haggai urged the people: “Consider now from this day and backward, from the four and twentieth day of the ninth month [Kislev], even from the day that the foundation of the Lord’s temple was laid, consider it” (Haggai 2:18). This marked a turning point after delays due to opposition, symbolizing renewed commitment and God’s promise of greater glory (Haggai 2:9). Haggai’s prophecies (delivered on the 24th) highlighted Kislev as a month of divine favor and awakening.
-Ezra’s Gathering for Repentance– In the early Second Temple period (around 458 BCE), Ezra the Scribe convened a mass assembly in the Temple courtyard on the 20th of Kislev. Amid heavy rain, the people confessed intermarriages with foreign women and committed to separation for purity (Ezra 10:9-17). This event reinforced the Temple’s role in national spiritual renewal.
–Desecration and Rededication (Hanukkah): Centuries later, under Seleucid rule, Antiochus IV Epiphanes desecrated the Temple on the 25th of Kislev (167 BCE) by erecting a pagan altar and sacrificing swine. Additionally, the “abomination of desolation” [called the Shikutz Shomem שִׁקּוּצָא מְשׁוֹמֵם] Daniel prophesied about was placed in the Temple, which was a statue of Antiochus called Zeus Kirios, “Zeus is G-d”. Three years later, on the same date in 164 BCE, the Maccabees (Hasmoneans) liberated and rededicated the Temple after their revolt. They cleansed it, relit the menorah (with oil miraculously lasting eight days), and instituted Hanukkah as an annual commemoration (1 Maccabees 4:36-59; 2 Maccabees 10:1-8). This rededication echoed the foundation-laying on Kislev 24/25, making the 25th a prophetic date of restoration. Kislev thus emerges as a month intrinsically linked to the Second Temple’s story—from its foundational beginnings to its heroic reclamation—pointing toward ultimate redemption.
In this season, may the lights of Kislev inspire us to rededicate our lives to God’s purposes, just as our ancestors did. For more on the holiday and other Temple studies, visit our resources at JerusalemTempleStudy.com.
Joseph Good, Hatikva Ministries and JerusalemTempleStudy.com
Kislev Edition – Updates & Announcements
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Tonight’s Chavurah moves into Part Two on the Songs Of Ascents.
In this session a plan emerges showing the Steps of the Redemption. For those of you who loved the Psalms or just had a favorite here or there, this teaching is for you.
Make the Psalms an effective tool for you in these trying times. Learn the hidden message of the Shirim haMaalot (Songs of Ascents).
Join us at 7 PM CT on the Hatikva Ministries Facebook Page or Joseph Good Facebook Page or Joe Good Hatikva on YouTube. Please LIKE, SHARE, and FOLLOW US on Facebook.
I am very excited about tonight’s Chavurah as we start a two part series on the Psalms of Ascent and The Redemption. This will be special as we discuss Book V of the Psalms where the Ascent Psalms are located. Join us at 7 PM CT on the Hatikva Ministries Facebook Page or at Joseph Good Facebook Page or at Joe Good Hatikva on YouTube. Please LIKE, SHARE and FOLLOW US on Facebook. On YouTube please SUBSCRIBE.
So, “Cheshvan” or “MarCheshvan”…? Many people ask about the two names but we actually have many months with different names. The Jerusalem Talmud teaches that “the names of the months came up with Israel from Babylonia. Prior to the Babylonian exile, months were referred to either by ordinal numbers, such as “the first month,” or by names no longer in common use. Indeed, in the Book of Kings, this month is designated “the month of Bul, the eighth month,” reckoned from the springtime month of Nissan.
מרחשון
Scriptures composed after the Babylonian exile (including Esther and Nechemia) refer to various months but never to this one, yielding no definitive biblical indication either way.
Certain scholars propose that “Marcheshvan” derives from an Akkadian term signifying “the eighth month.”
In the Mishnah and Talmud, as well as numerous subsequent authorities, the month is denominated Marcheshvan. This form appears likewise in the dating of Jewish legal instruments and in the benediction over the new month.
The Sefer Yetzirah (the Book of Formation) names this month Cheshvan. The Zohar similarly designates Cheshvan. So why both versions? It stems from a dispute over whether the month’s authentic name is Marcheshvan, or whether Cheshvan is the true name and maris simply a prefix describing the month. Here are some interpretations.
Bitterness: One view holds that mar signifies “bitterness” (cf. the maror consumed at Passover). The month is deemed bitter for several reasons:
● It follows Tishrei which is full of holidays yet contains no holidays itself.
● Sarah (and Rachel) died during this month according to Jewish tradition.
● In the First Temple period, after the division of the tribes of Israel into two kingdoms, Jeroboam, ruler of the northern tribes, established a heathen festival in the month of Cheshvan to rival the divine service in Jerusalem, located in the kingdom of Judah.
A Drop of Water
Another interpretation takes the Hebrew mar to mean “a drop of water,” as in the verse “like a drop (mar) from a bucket.” See Isaiah 40:15
Also related to water drops, we know Jews in the land of Israel commence supplications for rain in this month; thus mar is uttered as a petition for rain. Moreover, the Mabul (Great Flood) in Noah’s era began in this month. (Commentators note, intriguingly, that the month’s original biblical name, “Bul,” likewise alludes to the Mabul.)
Head or Master
A third perspective asserts that, far from negative, the mar in Marcheshvan carries a note of honor, because it can indicate “Master.” This title is bestowed on King Solomon because he completed construction of the First Temple in this month.
Yet an undercurrent of bitterness persists here too: though finished in Marcheshvan, the Temple was not inaugurated until later, in the month of Etanim or Tishri, thereby depriving the month of a potential festival. Although the First Temple’s dedication did not occur in Marcheshvan, the Midrash states that the Third Temple will be consecrated in this month. Hence, far from “bitter,” it will become a month of celebration! May it come speedily in our days!
Our featured article by guest writer Victor Schultz (יוסף איתן)
Every Jew Brought the Daily Tamid Offering
Just as the first shaft of sunlight rising over the mount of olives pierced the open Nicanor Gate and struck the 2nd bronze ring in the slaughter area (Mishnah Tamid 3:3), a clock set by Hashem the time arrived, the Court of Israel already filled with hundreds of men, arranged by their district, silently stood by…The Ma’amad leader raised his hand and in perfect unison, they declared aloud, as recorded in Tosefta Ta’anit 3:3 and Yerushalmi Ta’anit 4:2:
“We are the emissaries of Israel… this offering is from us and from all Israel.”
Their voices carried through the Nicanor Gate to the women of the Ma’amad in the Court of Women, who declared with the same words.
The kohen, standing at the ring with the lamb, responded:
Hebrew:
בָּרוּךְ ה’ מְקַבֵּל אֶתְכֶם!
English:
“Blessed is Hashem … He accepts you!”
With that, the priest slaughtered, captured the blood to be splashed on the northern side of the altar closest him and heaven accepted the tamid as if every Jew … from Dan to Beersheba … had spoken.
Two lambs, one now and one at the ninth hour from dawn, are Israel’s daily gift to Hashem. Most imagine this as a lone priestly rite, distant and exclusive. But Scripture says otherwise.
“This is the offering by fire which you shall offer to the Lord” (Numbers 28:3–8).
You, not just the kohanim. All Israel brought the tamid. Every single day. Every single one of the children of Israel.
How? Through the Anshei Ma’amad, the Men of the Station, lay representatives from each of Israel’s 24 districts. They were not spectators. They were the offerers.
Each district sent at least a minyan, 10 adult Jewish males, to stand in the Court of Israel at the northern end, just past the altar where most holy offerings were slaughtered (Leviticus 1:11). That’s 240 men minimum, one minyan per district, present every morning and evening. But a minyan was only the floor. On ordinary days, dozens more joined. On festival days, hundreds stood in the court and even more in overflow areas.
The math confirms it. The Court of Israel measured 11 cubits wide by 135 cubits long (Mishnah Middot 2:6). That equals nearly 1,500 square cubits. Allowing one cubit per person for standing or prostration, over 1,400 men could fit in full view of the altar. With 240 as the baseline, only 16 percent of the space was used. This left room for five to six times more on busy days.
So on any given tamid, hundreds of laymen stood shoulder to shoulder, representing every corner of Israel. The active priestly course (mishmar) performed the slaughter, the blood service, the burning, all by lot (Mishnah Tamid 3:1) on their behalf. The gift was “from” the people. The Anshei Ma’amad stood in their place, bringing the offering on behalf of their districts.
The Mishnah is explicit.
“The men of the Ma’amad were there for the sake of the offering” (Ta’anit 4:2).
Not to watch. To offer.
This system rotated. Each Ma’amad had its own leaders who selected the minyans. Others joined alongside those officially chosen. Men stood in the Court of Israel; women stood in the Court of Women, both representing their district in the tamid (Ta’anit 4:2–3). Josephus records nearly two million lambs slaughtered during Passover, each feeding 10 to 20 men, women, and children (Jewish War 6.9.3). That means 20 to 40 million meals.
If 1 million eligible Jews (men age 12+, women age 12+) lived in Israel, and 1,000 officially served daily (240 men in the Court of Israel, 760 more men and women in the Court of Women), that created 365,000 annual slots. Over a 60-year lifespan, every Jew could officially participate about 22 times, nearly once every 2.7 years. If there was room, unofficially hundreds of times declaring with the others. If the Temple rose today with 15 million Jews worldwide, and 10,000 served daily (2,000 men in Court of Israel and overflow areas, 8,000 men and women in the Court of Women), that yields 3.65 million annual slots. From age 12 over a 70-year lifespan, every Jewish man and woman could officially participate approximately 17 times, once every 4 years.
This echos the warm treatment of new moon witnesses… welcomed with banquets to encourage participation (Mishnah Rosh Hashanah 2:5–6) the Ma’amad system turned Temple service into a national relay for every Jew. No fixed clergy. No “us vs. them.” but all Israel, district by district, bringing Hashem His daily bread.
Once their tamid obligation was fulfilled, the Men of the Station officially assisted in other duties. They guided pilgrims, coordinated offerings, verified the unknown newcomers. But their core act was the tamid: representing the gift.
Picture it: a farmer from Galilee, a merchant from Lod, a reporter from the Golan, all standing together in the Court of Israel, just east of the altar. The shofar is sounded. With their declaration, the lamb is slaughtered at the north side of the altar. The fire is kindled on the wood. In that moment, every Jew in Israel has offered.
This was not symbolic. It was literal. The tamid was a korban tzibur, a public offering, and the public was present.
Most today assume the tamid was “priestly only.” But the Torah says you shall offer. The Mishnah reveals the Ma’amad stood for the offering. The Court of Israel held thousands when needed. The rotation ensured every male served.
You brought the tamid.
Your father did. Your son will.
Not by blood. Not by tribe.
By presence.
The Temple was not a stage for priests. It was Israel’s living altar, and every Jew had a hand on the gift.
When we lost the Temple, we lost the daily act of national giving.
But the model remains.
Sacred service is not for the few. It is from the many.
Until the tamid rises again, let every Jew remember.
You offered. You gave. You brought.
And one day, you will again.
_________________________________________
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Wait, wait…there is more! Want to know more about kosher eating and separation of meat and dairy? [over]
Tonight in Chavurah we begin a new topic called ‘The Process of Redemption’ according to Jewish Understanding, centering on the Rise of the Sanhedrin. A momentous event occurred in the last few days that could possibly change the standing of the Nascent Sanhedrin. From where the Sanhedrin is now to where it must be as the Redemption unfolds will be the discussion. Next week we will discuss the Songs of Ascent and the Redemption. Join us at 7 PM Ct on the Hatikva Ministries Facebook Page, or at Joseph Good Facebook Page or on Joseph Good Hatikva on YouTube. Please LIKE, SHARE and FOLLOW US on Facebook. On YouTube please SUBSCRIBE.
אני לדודי ודודי לי את לבבך ואת לבב אוי לרשע ואוי לשכינו
אלול Elul Acronyms
The name of the Hebrew month Elul is spelled alef-lamed-vav-lamed. It is said there are five different scriptural acronyms that represent five areas of special emphasis in Elul…1) Torah study, 2) prayer, 3) acts of kindness, 4) repentance and 5) redemption. For further study and the translations of these Hebrew verses, please see the following articles. [The sixth phrase translates “Ark of the Tablets & Shattered Tablets”, alluding to the two sets of tablets given to Moshe]
Elul is the start of the season of Teshuvah. Three events occurred on Elul 1…Moshe went up on Har Sinai for the 3rd time. He was there for 40 days and 40 nights, which means he returned on Yom Kippur. Second, when Yeshua went into the wilderness, we can calculate that this was on Elul 1 and He returned on Yom Kippur. The third event is in the classic text for Elul. We see in Haggai 1 where he says “Consider your ways…” and it specifically concerns rebuilding the Temple. The season of Teshuva is important to the end times scenario. Also, there are the Selichot prayers. There are major differences between the Sephardic and Ashkenazic minhagim/customs. Debbie and I went to the Selichot prayers at the Kotel one year when we were in Jerusalem. There were two cantors, and there were tens of thousands of people there. It began at midnight and it was absolutely powerful. It was absolutely amazing. Part of the amazing part was seeing all the different people because you say orthodox, you saw
ultra-orthodox, you saw various types of dress, soldiers, people dressed casually…they knew the prayers and were singing the prayers together. One of the things we need to include to create a stronger connection with HaShem is the reading of the Selichot prayers. There are two versions of the Selichot prayers, Ashkenazic and Sephardic. The Sephardic text we suggest is called Orot Sephardic Selihot by Eliezer Toledano. Below is a summary of the key differences between Ashkenazi and Sephardic Selichot prayers…Start Date, Structure, Tone, vocabulary and style as well as the musical Tradition & Atmosphere.
Sung with Middle Eastern melodies Communal, early morning
SHOFAR SO GOOD! The shofar, or ram’s horn, is most famously associated with the Jewish New Year, Rosh Hashanah. However, it’s also traditionally sounded throughout the month of Elul, which precedes the High Holidays. So why do we use this sound that’s so iconic to Rosh Hashanah during the month leading up to it? The practice of sounding the shofar in Elul is a way to spiritually prepare for the High Holiday season. The sound of the shofar is meant to awaken our souls and inspire us to reflect on the past year. By extending this tradition throughout Elul, both Ashkenazic and Sephardic communities use the shofar as a call to spiritual reflection and an opportunity to prepare for Rosh Hashanah. Hear more from Joe about the shofar in this video on JerusalemTempleStudy.com!
Elul and the Return So Haggai 1 is directly connected to the call to rebuild the Temple on Elul 1. The sequence of the leaders of the return from Babylon was Yehoshua ben Yehotzadak and Zerubavel. Ezra joined them after they were already back in the land. Then Nehemiah came last. Incidentally, at one time, Ezra and Nehemiah were one book. Once the rebuilding began, they had a great task ahead of them…to reunify the Jewish people and their central worship. Due to the task ahead of them, Ezra and the Sanhedrin rose up to tackle this problem. They were known as the Anshe Knesset HaGedolah, The Men of the Great Assembly, founded in c.520 BCE. They were the Sandhedrin of the Return. It included Mordechai and Haggai, Zechariah and Malachi, the Tanakh prophets. For the first time the smallest population of Jews was in the Land of Israel but the greater population was outside the land. This created a need to establish halacha outside the Land which they never had before. Also, with the loss of the First Temple, they lost the throne. There was no more monarchy after the destruction of the First Temple. Several hundred years later, when the Second Temple was destroyed in 70CE, they lost the priesthood. So a parallel can be drawn between the Anshei Knesset G’dolah and the re-establishment of the Sanhedrin at Bnei Barak. They both had to deal with things that no Sanhedrin before had to deal with in order to keep the continuity of how to practice halacha and live a Jewish life without the central authority of the Temple. Another point is that while the Sh’mitah year continued to be observed, the Yovel was not. This was because for the Yovel to be observed, the Torah requires that ALL Israel be in the Land. So the court of Ezra said that they could not observe it because the majority of the people are OUT of the Land so we cannot observe it. You have to realize that when they first came back, only a few thousand returned from Babylon. After 70 years in exile in Babylon, there were probably more than 1 million Jews in Babylon. They were comfortable and had established lives, much like the numbers today, with more Jews living outside of Israel today, than live in the Land. With about 15.8 million Jews in the world, 7.3m live in Israel with 8.5 living elsewhere. In conclusion, let Elul call you back to study the Temple and also to build your own temple with study, repentance and good deeds!
L’shana Tovah u’mtukah!
We want to wish you the best and most meaningful Rosh HaShanah, Yom Kippur and Sukkot! After the Days of Awe, we move into the Season of Our Joy! Do not forget to order your lulav and etrog now so you will have it just after Yom Kippur!
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May Messiah come soon and speedily in our days! Your friend,
Joseph Good Founder Hatikva Ministries and JerusalemTempleStudy.com
Inspirational Story Corner
This month we have included a fictional story by our good friend Victor Schultz called The Son’s Return. Enjoy! See more stories from Victor at https://MishnahWalk.Substack.com
The Son’s Return
Michael stood at the ship’s railing, the ocean a restless expanse mirroring his thoughts. Nine days ago, his father Joe had died, the news delayed by the remote island where Michael had been vacationing, a gift after earning his business degree. Joe had promised him the family farm, the house, and the produce shipping business, everything, before Michael took over. Now, as the ship plowed toward home, memories of Joe flooded him, each a lesson in kindness that reshaped Michael from a spoiled kid into a man ready to lead.
Joe was the farm’s soul. When Junior, the groundskeeper’s son, battled cancer, Joe let his family live rent-free in the guest house, an hour closer to the treatment center than their small apartment. When a tornado razed the home of Sarah, the shipping manager who kept produce flowing to markets, Joe funded the rebuild without hesitation. Every fall, he hosted a harvest festival, feeding hundreds of workers, neighbors, and friends. His office was a haven; anyone could bring a problem, and Joe would listen, advise, or help. Michael recalled Joe tasking him with building a free farm stand when hard times hit the workers. “Make it a blessing, Mike,” Joe said. Michael stocked it with the best apples, corn, and greens, even as workers began expecting it rather than appreciating it. The stand endured, a symbol of Joe’s lesson: lead by giving.
The ship’s engine thrummed as Michael relived those days. He’d once seen the farm as his to flaunt, but Joe taught him to serve…checking on Junior’s family, helping Sarah’s kids settle into their new home, keeping the farm stand brimming with quality produce. “The farm’s blessings are for them too,” Joe had said. “You’ll run it someday, but it’s about sharing what we have.” Michael’s throat tightened. He wasn’t there when Joe’s heart failed. Guilt gnawed, but he held fast to the promise of carrying Joe’s work forward, treating workers like family.
When Michael reached the farm, dust on his boots, the farmhouse shocked him. Workers, neighbors, and Junior’s family had moved in, rearranging furniture and cluttering Joe’s office with their belongings. Voices filled the halls, claiming the space. Michael’s stomach twisted.“
What’s going on?” he demanded, voice steady but sharp.
Sarah stepped forward, beside Reverend Tom, the workers’ preacher. “Joe said the farm’s blessings belong to us too,” Sarah said. “This house is part of that blessing. You can have the guest house where Junior stayed. It’s enough.”
Michael’s blood surged. “My father left me everything…the farm, the house, the business. It’s in his will.” He held up the document, Joe’s signature bold and legal.
Reverend Tom raised a hand, holding a handwritten note in local slang Michael couldn’t read. “I wrote this based on my talks with Joe,” Tom said smoothly. “He wanted everyone to share in the farm’s blessings, to live as one family in this abundance.”
Michael’s was dumbfounded. “You wrote it? That’s not Joe’s promise! He paid for Junior’s treatments, gave his family the guest house. He rebuilt your home, Sarah, after the tornado. He threw festivals, kept the farm stand stocked, even when you took it for granted. He taught me to share the farm’s blessings, to treat you like family. But that doesn’t mean you take the inheritance he gave me! This farm is how I keep those blessings flowing. Take it, and I can’t provide for anyone. I’ll call the sheriff, and you’ll be removed…losing every blessing Joe meant for you through me.”
Tom smiled, unruffled. “Joe’s love was for all, a shared gift for his people to live in unity.”
Michael’s anger rising, but Joe’s voice echoed: Serve them, Mike. “Those words sound good,” he said, “but they twist Joe’s will. The farm stand, the festivals, the help he gave, it all came from this farm, his vision. He gave it to me to keep sharing those blessings…work, food, a future. If you force your way in, you don’t just take from me, you lose the blessings Joe planned for you through me. Keep this up, and the law will clear you out, leaving you with nothing.”
The room hushed. Some workers shifted, eyes down. Sarah clutched Tom’s note, doubt flickering. Michael stood firm, the will in his hand, Joe’s legacy burning in his chest. He wouldn’t let it be stolen by platitudes or greed.
The Revelation
The fury at the workers, fueled by Reverend Tom’s soothing but false note, mirrors a theological error. Tom’s platitudes…“the farm’s blessings are for everyone,” “one family in abundance,” “a shared gift”…echo modern Christian rhetoric that sounds appealing but distorts truth. They reflect replacement theology, which claims God’s covenant blessings to Israel, His chosen son, belong equally to all, supplanting Israel’s role. Joe represents God, Michael symbolizes Israel, chosen to steward divine blessings. The workers, like the nations, receive God’s kindness but cannot claim Israel’s inheritance without consequences. Just as the workers risk losing blessings by seizing the farm, nations risk divine disfavor by usurping Israel’s role, as the blessings flow through Israel’s stewardship.
Genesis 12:3 declares, “Through you all the families of the earth shall be blessed,” making Israel the conduit of God’s favor. Isaiah 49:6 calls Israel “a light to the nations,” sharing blessings through worship and service. Numbers 24:9 warns, “Blessed are those who bless you, and cursed are those who curse you,” implying that opposing Israel’s role invites loss. The workers’ error, driven by Tom’s fabricated note, was claiming Joe’s blessings as their own, bypassing Michael. Similarly, replacement theology assumes God’s blessings for all void Israel’s role. By usurping the farm, the workers face removal and loss; by usurping Israel, nations risk forfeiting the blessings meant to flow through God’s chosen son
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