PASSOVER AND
LARGE, BLUE ICEES
An excerpt from CG Workbook Six
What is Redemption?
Redemption is a major theme of Passover and the seemingly more mundane commandments of the Torah. The Exodus chapters are filled with redemption themes relative to the Passover, and later we find that even a donkey must be redeemed similarly to a firstborn human being.
What is redemption? In the simple terms, it is a situation where someone owns the right to something or an individual, yet either that individual or someone related to the object in some way would like to pay something in exchange for full ownership or freedom from the obligation.
If I buy so many Icees at 7-11, I can accumulate enough Icee points to redeem a large Icee, so I faithfully cut out the Icee coupons from each cup. Until I present them to the cashier, though, I cannot liberate my earned large, blue Icee from the store's possession. The Icee points must be redeemed. This type of redemption required an effort to earn.
How was Israel redeemed from Egypt? Biblical redemption also involves another entity having control over a desired object, and its focus is on the release and what is necessary in order to gain that release.
Knowing this is a clue to our personal redemption, which is recounted each year at the Passover seder. Perhaps we could compare Pharoah to a 7-11 cashier who withholds from a customer presenting sufficient Icee points to redeem a large, blue Icee, yet each day he tells the customer that he needs a few more points or offers a small, red Icee instead. The stubborn cashier is unaware that the customer's father owns the whole chain of stores and the Icee company. The cashier only believes his position to block the redemption of the large, blue Icee is stronger.
Who owns the right to the Israelites? There is a disputed claim. The Holy One of Israel lays claim to His people, a people long ago declared His according to covenants cut and renewed with Abraham, Isaac, and Jacob.
The Redemption of the Soul
Esau and Jacob are the key of understanding the redemption of the soul:
The Lord said to her, 'Two nations are in your womb; and two peoples will be separated from your body; and one people shall be stronger than the other; and the older shall serve the younger.'
When her days to be delivered were fulfilled, behold, there were twins in her womb. Now the first came forth red all over like a hairy garment; and they named him Esau. Afterward his brother came forth with his hand holding on to Esau's heel, so his name was called Jacob...When the boys grew up, Esau became a skillful hunter, a man of the field, but Jacob was a peaceful man, living in tents. (Genesis 25:23-27)
The stage was set, however, even earlier, in the Creation week:
Then God said, "Let the earth bring forth living creatures after their kind: cattle and creeping things and beasts of the earth after their kind"; and it was so. God made the beasts of the earth after their kind...and God saw that it was good.
Beasts are Older
Then God said, "Let Us make man in Our image, according to Our likeness; and let them rule over... all the earth." God created man in His own image, in the image of God He created him; male and female He created them.
Man is Younger
God blessed them; and God said to them, 'Be fruitful and multiply, and fill the earth, and subdue it; and rule over the fish of the sea and over the birds of the sky and over every living thing that moves on the earth.(Gen.1:24-28)
Older serves Younger
It is the breath of life (nishmat), specifically the ruach (spirit) of the man, that makes a nefesh (soul) alive. Even the beasts have souls, but man is made in the image of Elohim. It is the Ruach of Elohim that sets the man apart from the animal world and qualifies him to rule.
Then the LORD God
* formed man of dust from the ground, and
* breathed into his nostrils the breath of life;
and man became a living being (nefesh)
After sin, the human nefesh is need of redemption, for although Adam looked all through the animal kingdom, there was nothing corresponding to him, for he was made in the image of Elohim. When the First Couple ate from the tree, they conformed to the image of the beast, not Elohim. Although they have a nefesh like a beast, the mistake was in conforming the appetites, emotions, desires, and intellect of the beast instead of ruling over the nefesh with the ruach. Elohim made a plan to redeem these fallen nafshim:
Lord redeems the soul (nefesh) of His servants (Ps 34:22)
Who redeems your life from the pit (Ps 103:4)
The nefesh (soul) is that which needs to be redeemed, for apart from the authority of the Ruach, it is merely a bundle of animal appetites, emotions, intellect, and desires yearning downward. The ruach directs the appetites, emotions, and desires of the nefesh within the guf (body). Ever since the beast of the field overcame Eve by deception to conform to her soul (nefesh) desire to eat, the nefesh has struggled for mastery over man's ruach.
If the nefesh directs the ruach of a man, then the nefesh is not alive in the image of Elohim; it is only alive in the image of the beast, the older of Day Six. It's gufy.
What clues do we have that the nefesh and guf are the "older" of man?
For You formed my inward parts; You wove me in my mother's womb. I will give thanks to You, for I am fearfully and wonderfully made; wonderful are Your works, and my soul knows it very well. My frame was not hidden from You, when I was made in secret, and skillfully wrought in the depths of the earth... Your eyes have seen my unformed substance; and in Your book were all written the days that were ordained for me, when as yet there was not one of them." (Psalm 139:13-16)
Body and the soul in it are older than the portion of a man's breath, or Spirit. The serpent and Eve are promised that eventually the vulnerable part of man, his heel, would be redeemed by the head, his ruach, the part of him that was made in the image of Elohim.
Soul (nefesh) = Heat of the Earth symbolized by color red and the heel
Spirit (ruach) = Cool Fire of Heaven symbolized by the color blue and the head
He who restrains his words has knowledge, and he who has a cool spirit is a man of understanding. (Proverbs 17:27)
Knowledge (daat) and Understanding (binah) are two of the Seven Spirits of Adonai. The Ruach is cool blue even when it's hot. It wasn't hot in the furnace for Shadrach, Meshach, and Abednego. The bush didn't burn up. Tongues of fire didn't set hair on fire. When within the boundary of the spiritual Torah, the older nefesh becomes a passionate, zealous, but peaceful expression of the younger ruach of man submitted to the Head, Yeshua the Messiah. Large, blue Icee rules over small, red Icee.
There are two "I's" Paul defines in Romans 7:9-19:
I who agree with the spiritual and good Torah.
Vs
I who am weak and resist doing the spiritual and good Torah.
Removing chametz from the home at Pesach is an important physical obedience to a spiritual commandment. The nefesh in control of the commandment manifests as arrogance, corruption, impurity, quarreling, undisciplined sensuality, falsehood, offense, etc. There is no release of the ambient light in the Torah.
The torah concerning Unleavened Bread is that it is to be kept "at its appointed time year to year." This whole passage is placed within additional passages regarding the redemption of the firstborn:
'It came about, when Pharaoh was stubborn about letting us go, that the LORD killed every firstborn in the land of Egypt, both the firstborn of man and the firstborn of beast. Therefore, I sacrifice to the LORD the males, the first offspring of every womb, but every firstborn of my sons I redeem.' So it shall serve as a sign on your hand and as phylacteries on your forehead, for with a powerful hand the LORD brought us out of Egypt. (Exodus 13:15-16).
No large, blue Icees today, says Pharaoh. Oh, but yes, there will be blue Icees. Lots of them, for the firstborn nafshim (souls) of Israel were redeemed from slavery with a powerful hand. When the Israelites went out with an upraised arm, their Father made sure they each carried a large blue Icee. Well, maybe just the plunder of the Egyptians. They were redeemed in full.
Where else does the Torah teach Israelites to have a sign on their hand and forehead? Exodus 13:6-10:
For 7 days you shall eat unleavened bread, and on the 7th day there shall be a feast to the LORD. Unleavened bread shall be eaten throughout the 7 days...it shall serve as a sign to you on your hand, and as a reminder on your forehead, that the Torat of the LORD may be in your mouth; for with a powerful hand the LORD brought you out of Egypt...you shall keep this ordinance at its appointed time from year to year.
Although the nafshim of Israel were redeemed, how long did it take for them to forget their new, liberated status and start complaining like slaves? As the Psalmist wrote, the soul tends to return to the pit no many how times it is assured it has been redeemed, for like Jacob and hairy Esau, like Paul explaining to the Romans, the ruach and the nefesh within constantly war for control.
Lest we hold up Jacob as the great example of a spiritual man, however, Jacob had some problems with his nefesh as well. Ever desire a spiritual goal, yet cut corners to obtain it? This is the Jacob tendency, for his nefesh can overcome the ruach even in its desire for greater intelligence or spirituality. Eve ate because she wanted to be wise "like God." Almost a commandmant, but not quite.
Jacob cooked, deceived, and tricked his way into the birthright and blessing. If Esau was like the serpent, a hungry beast of the field, then Jacob was also like the serpent beast, a cunning trickster. Jacob's goal, though righteous, was not obtained in the ideal way. He leaned on his own cunning, not the Father's. He might have been a cool, smooth talker, but his blue was not yet Heavenly blue.
Jacob hints to his redemption in his blessing on Ephraim and Menashe:
The angel who has redeemed me from all evil,
Bless the lads;
And may my name live on in them,
And the names of my fathers Abraham and Isaac;
And may they grow into a multitude in the midst of the earth." (Genesis 48:16)
Jacob also fights with an angelic being and prevails in order to earn a new name, Israel. He overcomes. The appearance of angels as messengers of redemption is found throughout Scripture. The angels may help us to solve the mystery of Yeshua's foot-washing of his disciples, an event found nowhere in the traditional Passover seder.
Foot-washing
The text of Genesis 48 drops more clues. Jacob recounts that Rachel died in Paddan "to his sorrow." The Hebrew word for "sorrow" is ani, for poor. At Pesach, part of the seder is eating halachma anya, or the bread of affliction, sorrows. Even at her death and Benjamin's naming, Rachel gives a name Ben-oni, son of my suffering, still with the same Hebrew root of ani, for suffering and sorrow. Jacob renames the boy Ben-yamin, son of my right hand. The contrast and prophetic implications of both names is obvious. Yeshua would come as the suffering servant, yet he was the Son of the Right Hand of the Father. His work was the Father's power of redemption. This is large, blue Icees on a worldwide scale.
The place where Rachel died giving birth to the suffering son as well as the son of redemption has name significance. Compare the Strong's entries:
6306b. פִּדְיוֹן pidyon; from 6299; a ransom:-redemption(2).
6307. פַּדָּן Paddan or פַּדַּן אֲרָם Paddan Aram; the place where Rachel died
6308. פָּדַע pada; a prim. root; perh. deliver:-deliver(1).
Those familiar with Jewish tradition and Hebrew recognize an important word, pidyon, redemption. A firstborn Jewish son is redeemed by a silver coin in a ceremony called Pidyon HaBen. Rachel's place of death was a prophetic explanation of the redemption of man throughout the ages to come. In fact, she is still weeping for her children who have yet to walk in that redemption.
The story of Israel's sons is saturated with redemption. Benjamin's eventual appearance in his court redeems Joseph from his unresolved case against the brothers, who sold him for silver. Judah redeems Benjamin from slavery. Benjamin redeems Shimeon from prison. Joseph redeems his brothers from famine and guilt. Even Jeremiah presents two words as equivalent expressions of redemption:
For the LORD has ransomed Jacob and redeemed him from the hand of him who was stronger than he. (Jer. 31:11)
Ransom is padah, and redeemed is geal. Using the equivalent expression, we can apply padah ≈ geal. One of the names of God mentioned in the daily prayer is Goel Yisrael, or The Redeemer of Israel. This verse is a wonderful description of what redemption is; it is taking possession of someone who is not strong enough to liberate himself.
This is the power of the "younger," the Holy Spirit in our lives (although actually older, for spirit is timeless!). We are not strong enough to control our nafshim of appetites, emotions, desires, and intellect. The unredeemed Esau will win his share of the battles with Jacob, for he is strong, red, hot, and hairy. He is full of a beast's vigor. Jacob, however, is redeemed from the physically stronger brother, and he has even been redeemed from his own intellect and covetousness, which are also expressions of the nefesh.
Jacob's name in Hebrew is Yaakov. In it you can hear the root ekev, which alludes to the heel or that which comes after. In physical birth, Jacob followed Esau. In spiritual life, Jacob preceded him. They were twins, like the two men that Paul says war inside him. The heel is the clue to Yeshua's last Pesach seder with his disciples.
The foot-washing is a bit of a puzzle, for it was not a traditional seder practice. Foot-washing was something done when one first entered a home, not part of the seder. Foot-washing and unlacing sandals was something required of a slave, and a Hebrew disciple could not be made to wash his rabbi's feet. Yeshua's choice to wash his disciples' feet was astonishing, for he offered himself as a true slave, not a hired or contracted employee.
In fact, Peter strongly objects to Yeshua washing his feet until Yeshua says that it is important; interestingly, though, Yeshua does not really provide WHY it is important other than as an act of service and humility toward other believers.
Peter drops another clue in his response: he wants his head washed! Two symbols are now presented for consideration, head and feet (heels) that symbolize ruach and nefesh. The head represents spiritual authority, for as the foot is closest to the red dust, the head is closest to the cool, blue Heaven. Yeshua tells Peter that in this case, he needs only his feet washed. He says that they are clean, but not all of them, hinting that there is a traitor among them. In Hebrew, "clean" would probably be "tahor," ritually pure.
Since Yeshua always drew from the Torah, Prophets, and Psalms, the Tanakh provides seed clues. Here are three contexts that shed light on the foot-washing:
a) Abraham's encounter with three men (angels). The text toggles between calling them men and angels. One is even assigned the Divine Name.
b) Isaiah (6:1-10) is purified by the Heavenly Court with a coal touched to his lips, an act that purifies him from sin anachronistically. It qualifies him to "go" on behalf of the Heavenly Court like an angel. Isaiah One begins with a lament over Sodom and Gomorra, which are used as metaphors for Israel
c) Psalm 41:9 describes a Messianic figure lamenting that one who has eaten his bread has lifted up his heel against him. The bread can have a dual meaning, both physical bread and the Bread of the Word. Yeshua quotes this verse in John 13:18.
Abraham's encounter with the angel-men is set within the feast of Pesach, for when they continue to Sodom, Lot bakes them matzah, unleavened bread. When the angels depart with Lot's family from Sodom as a remnant, the chametz (leaven) of the cities is burned, which is similar to the traditional burning of chametz prior to the Pesach feast.
What happens prior to that is important. Abraham bargained the number of righteous men down to ten, the same number as the plagues of Egypt. Also, Abraham runs to prepare a meal for the three men, but most significantly, he washes their feet. This detail is easily lost due to the custom in Middle Eastern tradition. The foot-washing, however, is now historically tied to angel-men on a mission. The ambiguity of the text in identifying the angels as men is not random. An angel (malak) is a messenger with a job to do. He may deliver news, prophecy, destruction, or minister to human needs.
In the Isaiah text, Isaiah claims that his lips are tamei, the opposite of tahor, or clean; Yeshua tells his disciples that he imparts the condition of tahor to them by foot-washing. To Isaiah, the forgiveness of sin is accomplished by one of the seraphim placing a coal from the altar on his lips, which by extension implies that he has been purified for the job and the delivery of the message. It was not a fire that burned his physical lips, but a cool fire that spoke the message of prophecy, both destruction and eventual redemption.
Again, a heavenly being, a fiery seraph, is associated with the purification act, and Isaiah become a shaliach, or "sent one." This is an equivalent term to "apostle," in the English, or apostolos in the Greek.[1] In context (see note), Paul uses it relative to a position of servant, echoing Yeshua's rationale for his act. Juxtaposed is the idea of voluntary servitude, which describes the Israelites' position when they have been redeemed from involuntary servitude in Egypt. Even Isaiah's mission was the result of his voluntary, "Here I am; send me." What is the difference between Yeshua's purifying act and the seraph's?
Water and fire. Creation Gospel students are familiar with the contranym of Heaven, shamayim. It is fire and water. Both fire and water are purifying agents representative of Heaven as it concerns the Mikdash (Temple), which Isaiah sees first in his vision. Isaiah sees the Holy One, and his "train" fills the Temple. A train is a garment, and Yeshua likewise takes off his outer cloak and fastens a long garment, a towel, around his waist. It is a garment long enough to encircle him and dry twenty-four feet!
Abraham washed the angel-men's feet, but he adds an interesting note of hospitality: "Please let a little water be brought and wash your feet, and rest yourselves under the tree..."[2] Matthew 26 records that Yeshua took three disciples with him further into Gethsemane, a garden of ancient trees. They, like the three angel-men, rest under a tree while Yeshua prays. Well, they go beyond resting. They go sound asleep! Yeshua comments, "Keep watching and praying that you may not come into temptation; the spirit is willing, but the flesh is weak."[3] He recognizes the strength of the nefesh and guf in spite of the willingness of the ruach.
Three times Yeshua interecedes for deliverance from the plan of his destruction, and finally an angel comes to minister to him in his time of sorrow.
Lot adds an interesting turn of phrase:
And he said, 'Now behold, my lords, please turn aside into your servant's house, and spend the night, and wash your feet; then you may rise early and go on your way.' They said however, 'No, but we shall spend the night in the square.' Yet he urged them strongly, so they turned aside to him and entered his house; and he prepared a feast for them, and baked unleavened bread, and they ate.[4]
Why did Yeshua send two disciples into the city to find a righteous water-bearer from whom to use a guest-house for Passover? "And Jesus sent Peter and John, saying, 'Go and prepare the Passover for us, so that we may eat it.' They said to Him, 'Where do You want us to prepare it?' And He said to them, 'When you have entered the city, a man will meet you carrying a pitcher of water; follow him into the house that he enters."[5] Just as the angel-men followed Lot to a house with accommodations for them to wash their feet and eat matzah, so Peter and John followed the water-bearer to the Passover guest house.
Peter's denials in the courtyard pull in threads of thought:
Now Peter was sitting outside in the courtyard, and a servant-girl came to him and said, 'You too were with Jesus the Galilean.' But he denied it before them all, saying, 'I do not know what you are talking about. When he had gone out to the gateway, another servant-girl saw him and said to those who were there, 'This man was with Jesus of Nazareth.'[6]
The angels told Lot they'd spend the night in the square of the city, or courtyard, a public place. Peter sits in the courtyard, then he walks to the gateway; the angels encountered Lot in the gateway to Sodom. The ones who recognized him are two young servant-girls; the position of servant with a speaking mission eluded Peter in the time of testing. Lot offered two virgin daughters in lieu of the angel-men with the message.
Who were the other two angels with when they visited with Abraham? The text calls this angel-man YHVH, the Divine Name, implying someone in whom had been invested the Name and its authority. To Messianic believers, this was none other than Yeshua of Nazareth. The servant-girls in the courtyard remind Peter of the Divine nature of the one with whom he walked.
In a wry twist, the Holy One sends two female servant-messengers to Peter to remind him of the obligations of the foot-washing: to deliver the message of impending destruction of the House like His servant Isaiah. Ironically, he's even warming himself from the fire, not being purified by it! This should have called to mind Yeshua's words to his sent ones at the Passover seder: "...the one who is the greatest among you must become like the youngest, and the leader like the servant. For who is greater, the one who reclines at the table or the one who serves? Is it not the one who reclines at the table? But I am among you as the one who serves."[7]
The Psalmist holds the clue to a dual prophetic fulfillment at the seder. He identifies the traitor as one who lifts up his heel against him. In kneeling to wash the feet of his disciples, Yeshua ensures two prophecies are fulfilled. First, he waits until the traitor has eaten his "bread," both the matzah and the Bread of Heaven, the Word sent from the Father through His Son. Secondly, Judas must lift up his feet in order to allow Yeshua to wash them, so he literally lifts up his heel.
Zolli writes,
...the vile action performed sneakingly and treacherously, is included in the
akebh, which we find only in Psalm 40, where it does not have the meaning of heel in a material sense, but is to be regarded as an adverbial form conveying the notion of something done in secret, 'behind the heels,' or as we shoud say today behind one's back. (p. 227)
Judas was a zealot. In his case, it led to the nefesh commandeering the ruach in order to impatiently bring about the Kingdom and destroy Rome. Is there ever a time when it is okay to be a zealot? Yes! Pinchas, who took up a weapon against an Israelite committing idolatory and fornication with a Midianite woman in the shadow of the Tabernacle, was given a covenant of peace that is astounding:
In Numbers 25:12-13, Moses is told concerning the zeal of Pinchas (Phineas): "Therefore say, 'Behold, I give him My covenant of peace; and it shall be for him and his descendants after him, a covenant of a perpetual priesthood, because he was jealous for his God and made atonement for the sons of Israel.'"[8] This doesn't seem to have any relevance to the joined principles of angel-men, messengers, purification, and redemption, but there is a Jewish text, the Pseudo-Jonathan, that explains the verses:
With an oath tell him in My name that I decree for him My covenant of peace, and I shall make him an angel (malakh) for eternity, and he will be for eternity the bearer of the message of redemption to the end of days. (Zolli, p. 222)
What Yeshua did by washing the feet of his disciple was to reveal the chametz of self-serving zeal (Judas) and commission the disciples to be "sent ones" who had walked with their Lord at the time of his suffering as a son, Ben-Oni, but who would one day judge with him, Ben-Yamin.
Yeshua very gently dropped hints to his disciples that they would become apostolos, shliachim, sent ones for him. In going as sent ones from Yeshua, they were answering that question from the Heavenly Court, "Who will go for us?" Their expectations and zeal had to be disciplined to the Ruach before they could go like the angel-men. They had to volunteer both for the glorious message and its painful consequences:
...but you will receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth." And after He had said these things, He was lifted up while they were looking on, and a cloud received Him out of their sight. And as they were gazing intently into the sky while He was going, behold, two men in white clothing stood beside them.[9]
Yeshua dealt with the impurity of their vessels and fitness for delivering the message by washing their feet. He said they were "clean," tahor. At his ascension, Yeshua reiterates that they will be witnesses (edim), for he has made them clean vessels to proclaim the testimony, the Torah, and Yeshua, the one sent to redeem stubborn, hot, hairy firstborn nafshim to serve the Ruach Adonai put within each person. He showed them at Passover that simply letting the nefesh commandeer the Father's plan to dominate others is chametz that has to be exposed and purged from within.
Like Jacob holding onto the heel, Judas couldn't rely on trickery and sneakiness in order to allow the full redemptive force of the Holy One to redeem the world. Accomplishing the redemption of the firstborn and acquiring that birthright has to be accomplished with spiritual vision and supernatural intervention. Supernatural conception, supernatural judgment, supernatural deliverance. Jacob gave us prophetic pictures, but Yeshua gives us the perfect fulfillment, sincere words and acts of redemption in spite of the sorrow and poverty it brings.
The Hebrew word for witness, ed, is spelled ayin-dalet. There is a contranym of ed in Strong's 5713, iddah, ayin-dalet-heh, which means filthy. Yeshua ensured that his witnesses were pure, tahor, sent ones. At the seder, Yeshua assures them: "You are those who have stood by Me in My trials; and just as My Father has granted Me a kingdom, I grant you that you may eat and drink at My table in My kingdom, and you will sit on thrones judging the twelve tribes of Israel."[10] By washing their feet, Yeshua performed a symbolic action "designed to raise the disciples to the dignity of divine messengers." (Zolli, p. 229) Whereas before they had argued about who would be greater, at the seder Yeshua reminds them to serve. Service precedes redemption. Service precedes purity. Service precedes judgment.
To reinforce Yeshua's action of making "witnesses" of those zealous servants of the Holy One, not their own dreams of ruling, one only needs to turn back to the words of Isaiah:
'You are My witnesses,' declares the Lord, 'And My servant whom I have chosen, so that you may know and believe Me and understand that I am He. Before Me there was no God formed, and there will be none after Me. 'I, even I, am the Lord, and there is no savior besides Me... So you are My witnesses,' declares the Lord, 'and I am God.' (Isaiah 43:10-12)
Thus says the Lord, the King of Israel and his Redeemer, the Lord of hosts: 'I am the first and I am the last, and there is no God besides Me...Have I not long since announced it to you and declared it? And you are My witnesses.' (Isaiah 44:6, 8)
The act of foot-washing was part of the disciples' Great Commision, like Isaiah's coal. Should we perform foot-washing in a seder today? That is up to individual congregations. Perhaps the caution should be that we must be prepared for the great price that the disciples paid to walk in that high degree of purity. The blue of Heaven that touched their weary, red feet was earned and paid for by their Teacher, but those souls were redeemed at a much higher redemption price than a large, blue Icee.
[1] Apostolos is one who fulfills the role of being a special messenger (generally restricted to the immediate followers of Jesus Christ, but also extended, as in the case of Paul, to other early Christians active in proclaiming the message of the gospel)-'apostle, special messenger.' 'Paul, a servant of Christ Jesus, called (by God) to be an apostle' Ro 1:1. The relationship of an apostle to Jesus Christ is sometimes expressed as 'being Christ's messenger' or 'being a special messenger of Jesus Christ.' In such a phrase, the term 'special' refers to having been commissioned by Jesus Christ for a particular task or role.[1] Louw's Greek-English Lexicon of the New Testament Based on Semantic Domains. Logos Bible Software.
[2] (Ge 18:4)
[3] (Mk 14:38)
[4] (Ge 19:2-3)
[5] (Lk 22:8-10)
[6] (Mt 26:69-71)
[7] (Lk 22:26-27)
[8] (Nu 25:12-13)
[9] Acts 1:8-10)
[10] (Lk 22:28-30)
LeMalah Children's Centre
We have a cow!!!
We are happy to report that the funds have been disbursed to our friends in Kenya for congregational Passover preparations, the milk cow, high school tuition for a young lady in need, and the monthly support for salaries. THANK YOU to all who donated, both for the specific needs and the general upkeep for March. We hope to have some pictures to pass on to you soon so that you can rejoice with our brothers and sisters laboring to bring honor to the Name of the Father and proclaim the testimony of Yeshua in difficult circumstances.
To donate for monthly expenses at the LeMalah Children's Centre, via PayPal,
CLICK HERE and specify "Kenya" or send a personal check to:
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From our home to yours,
Shabbat shalom!
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