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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(01-06-26)
In the midst of the worst news what do we need to remember? What if we pray and feel G-d is not hearing us? What do we need to remember and what can we in the midst of our situation?
A
(12-30-25)
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.
A
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.
Tune in on the *JoeGoodHatikva* YouTube channel, Joe Good Hatikva Facebook page, or Joe Good’s personal Facebook page. We appreciate you! Like, share, subscribe on YouTube @JoeGoodHatikva
Follow us on Facebook! We look forward to sharing this meaningful discussion with you! Sign up for a membership at JerusalemTempleStudy.com for unlimited teachings, videos, downloads, articles and the JTS app!
(12-23-25)
Tonight’s Chavurah examines Why We Need a Temple and why both Jews and Christians often do not believe this. We will also talk about how we should strive to change this belief.
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We will also talk about how we should strive to change this belief. Join us at 7 PM CT on the Hatikva Ministries Facebook Page or Joseph Good Facebook Page, or at Joe Good Hatikva@YouTube. Please LIKE, SHARE and FOLLOW US. On YouTube please SUBSCRIBE. Shalom and Chodesh Tov!
(12-16-25)
Tonight’s Chavurah centers on Chanukah and the many, many references to this time we celebrate. We talk about the origin of the initial Chanukah and why it is called the Festival of Lights, we seek out the obscure passages that relate to Chanukah and see why it is especially important for our time.
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(12-09-25)
In tonight’s Chavurah we continue with our study of the Psalms of Ascents. In this session we will go forward through Psalms 123 – 126. We will also be giving an update on the documentary on the Rebuilding of the Holy Temple by Edgar Ramos.
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Temple Incense, Temple Doors, Temple Breads, Temple Stones, the Kohen Gadol, the Sanhedrin, the recent DNA markers found for the 24 Families of the Temple Priesthood, the exact location of the Altar, the Red Heifer, etc…CLICK HERE FOR FULL VIDEO ON YOUTUBE
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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(12-02-25)
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 on these trying times. Learn the hidden message of the Shirim haMaalot (Songs of Ascents).
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(11-25-25)
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 5 of the Psalms where the Ascent Psalms are located.
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