Biblical Hebrew – JS Articles

Torah – Aiming for Life

Jochanan Löwenstein — Thu, 30 Jan 2025 08:47:58 +0000

Torah - Aiming for Life

When you hear the word Torah (תורה), what comes to mind? For many, the translation “law” may flash before their eyes, thinking of all the laws laid out in the five books of Moses. But what if I told you that Torah doesn’t primarily mean “law” at all? Instead, it’s about instruction, guidance designed to help us hit the target of life in abundance.

The root of the Hebrew word Torah is yod-resh-yod (י-ר-י), which means throw, or shoot, like an archer directing an arrow to its mark. Imagine the care, precision, and intent of a bowman. That’s the essence of Torah. It’s about helping us aim true. A teacher (Moreh, מורה) does the same, guiding toward understanding and success. God, as the ultimate teacher, offers us His Torah not to burden us but to guide us to life. Think of Proverbs 6:23: “For the commandment is a lamp, and the teaching a light, and the reproofs of discipline are the way of life.” The imagery here is not of heavy chains but of illumination—a path lit leading to life.

The Psalmist had a different view of God’s law than we often do. In Psalm 19:7-8, we read, “The law of the Lord is perfect, reviving the soul; the testimony of the Lord is sure, making wise the simple. The precepts of the Lord are right, rejoicing the heart.” Notice the joy, the revival, the wisdom! It’s a lifeline.

One of the most beautiful aspects of God’s Torah is that it’s relational. God doesn’t drop His instructions from a celestial helicopter and wish us luck. He’s with us, walking alongside, teaching, encouraging, and correcting. As God said in Deuteronomy 30:12 “It is not in the sky” and see the beautiful description of the psalmist in Psalm 73:23-24: “Nevertheless, I am continually with you; you hold my right hand. You guide me with your counsel, and afterward you will receive me to glory.” This is not the image of a harsh taskmaster but of a caring guide holding our hand as he guides us towards him. This is also reflected in the heart of the Torah. Deuteronomy 6:5 calls us to “Love the Lord your God with all your heart and with all your soul and with all your might.” Far from dry legalism, this is a relationship that engages the deepest parts of our being. It’s no wonder Yeshua highlights this commandment as the greatest (Matthew 22:37-38).

So, next time you think about God’s Torah, remember the archer. Think of a loving teacher guiding you, not just to avoid pitfalls but to aim for a life full of purpose, love, and joy in God. God’s instructions are not arbitrary hoops to jump through. They are a way to life—a flourishing life, with Him by your side every step of the way. Psalm 1:2-3 sums it up beautifully: “But his delight is in the law of the Lord, and on his law he meditates day and night. He is like a tree planted by streams of water that yields its fruit in its season, and its leaf does not wither. In all that he does, he prospers.” Delight in God’s Torah. Embrace his instruction as your guide, not your burden. Aim true. And may your life—like that well-aimed arrow—hit the mark.

Snow and Redemption: A Powerful Hebrew Word Study on Yeshua’s Birth

Jochanan Löwenstein — Wed, 18 Dec 2024 12:19:49 +0000

Snow and Redemption: A Powerful Hebrew Word Study on Yeshua’s Birth

Did you know it snows in Israel? If you follow Jerusalem Seminary, you probably do. But you also probably heard of tourists coming to visit Israel in the winter, hoping to get a break from the cold and enjoy the warmth of the sun, only to find shorts and t-shirts will not be enough.

Snow may not be the first thing that comes to mind when you think of Israel or the story of Yeshua’s birth, but it’s an element woven into the fabric of the Bible and even into the landscape of Israel itself.

Yes, it does snow in Israel! Not much, mind you, and not everywhere, but nearly every year, the hills of Jerusalem or the peaks of Mount Hermon get a fresh blanket of white.This natural wonder offers us an opportunity to reflect on the themes of purity, sacrifice, and redemption—all beautifully tied to the birth of the Messiah.

While we picture Israel as a land of deserts and olive trees, snow has its place in the climate and geography. Jerusalem occasionally wakes up to snow-covered streets, much to the delight of its residents. The sight of snow in the land of the Bible reminds us of God’s control over all creation, from the lush valleys to the icy heights. Snow’s rarity in Israel makes it feel special—almost miraculous—much like the events surrounding the birth of Yeshua.

In the Bible, שֶׁלֶג sheleg (snow) symbolizes purity and spiritual renewal. Isaiah 1:18 proclaims: “Though your sins are like scarlet, they shall be as white as snow.” This image contrasts the deep stain of sin with the spotless purity that God’s forgiveness provides. King David, in Psalm 51:7, pleads for this very cleansing: “Wash me, and I will be whiter than snow.” There’s something universally calming and beautiful about freshly fallen snow, unmarked and pristine, that echoes the promise of a clean slate.

This symbolic purity of snow provides a stark contrast to the bloody rituals of the sacrificial system described in the Torah (the first five books of the Bible). Sin’s gravity required atonement, and atonement was anything but tidy. Altars ran red with the blood of sacrifices—a visceral reminder of sin’s cost. And yet, out of this chaos, God promised a greater hope: a Messiah who would be the ultimate, spotless Lamb.

Enter Yeshua (Jesus). Born not in a royal palace but in a humble manger, His arrival was far from “picture-perfect” by human standards. And yet, in that simplicity lay profound purity. The baby born in Bethlehem would grow to fulfill every requirement of the law, offering Himself as the ultimate sacrifice to cleanse us from all unrighteousness. His purity—untainted by sin—was the key to transforming the messy, bloody reality of sin into the spotless, snow-white promise of redemption.

As the birth of Yeshua is celebrated in this season around the world, we often picture scenes of snow-draped landscapes, even if Yeshua might have been born on another date and Bethlehem’s winter nights were more likely chilly than snowy. Perhaps this imagery isn’t so far off, though. Snow reminds us of the purity and peace that Yeshua brings into our lives. It also points us to the incredible transformation that He offers—from the scarlet stain of sin to the brilliant white of His righteousness.

So, the next time you see snow (or even pictures of it!), let it remind you of God’s power to create beauty from ashes, His promise to cleanse us, and His love in sending His Son. And if you happen to be in Israel and it snows? Don’t just stand there—make a snowman, take a selfie, and thank God for His wonders!

May this season fill you with joy, hope, and the pure peace that only Yeshua, our Messiah, can bring. Merry Christmas and blessings from the land where snow occasionally falls and salvation was born!

Teaching Biblical Hebrew in a Time of War

Jerusalem Seminary Staff — Tue, 05 Mar 2024 15:02:06 +0000

Teaching Biblical Hebrew in a Time of War

A grass-roots movement is growing in Israel: Israelis answering a call and using their gift of Native Hebrew to bring Biblical Hebrew to the nations. One local institution housing this effort is the School of Hebrew: Hebrew for the Nations at Jerusalem Seminary.

Jerusalem Seminary currently offers online Bible courses in English from Israel with wonderful instructors experienced in the Land. Thanks to president-elect Baruch Kvasnica, the vision of instruction from Zion in Micah 4:2 is coming to life. Despite reservations about continuing during the war, the team at the School of Hebrew feels especially called to continue at this time. God’s work continues no matter the circumstances!

The School of Hebrew offers ulpan-style immersion courses in Biblical Hebrew. The method is teaching Hebrew in Hebrew and the goal is for students to read the Bible confidently in its original language. Along the way students are delighted by the joy of speaking, story telling, singing, and praying in Biblical Hebrew. These online courses reach Bible translators, pastors, seminarians, and laymen learning together from all over the world with local Israeli teachers.

One of our teachers shared her thoughts with us on teaching Biblical Hebrew at a time of war. Crystal Ovadia is a graduate of our one-of-a-kind teachers training course for Israelis. She is also a recent graduate with an MA in Hebrew Language from The Hebrew University of Jerusalem, and part of the core teaching staff of the Jerusalem Seminary School of Hebrew.

How many courses have you been involved with teaching? What is your favorite part of the lessons?

I’ve taught 7 courses online and one intensive course in Nigeria. My favorite part of the lessons is visiting the breakout rooms where the students are applying and practicing what they’ve just learned in small groups.

In your opinion, why is it important for Israelis to bring Biblical Hebrew to the nations?

There is such a great need for Biblical Hebrew knowledge in the field of Bible translation, which practically means a need for Hebrew teachers. For us whose native language is Modern Israeli Hebrew, it is much easier and more accessible to get the necessary training to become effective Biblical Hebrew teachers. So I think we are the most natural candidates for this effort.

The courses are titled “Biblical Hebrew as a Living Language,” what makes it living for you?

Our courses are highly communicative and interactive, and all the students progress at the same pace as a group. We ask and answer questions, read the Scriptures together, and share our lives with each other. We really get to know each other in a supportive and growing environment and form long lasting relationships.

Last semester you had to cut an online lesson short because of red alert sirens. We understand the students stayed online and prayed when you left for the safe room and subsequently drove south. How was this for you as a teacher?

The students were supportive in prayer and understanding about the fact that we had to cut the class short and make it up another day. It personally felt like the students and teachers were a team, and while the Israeli team members needed encouragement, the overseas team members were able to give it warmly.

How has the war impacted your calling to continue teaching at this time?

The war made continuing life as usual hard, but it did not change my calling to teach one bit.

When the war broke out the team considered postponing certain courses. Why did you decide to continue despite the circumstances?

As a society we are used to complex security situations. Unless we are extremely impacted by terror or war (like the communities just a few kilometers north of me who were evacuated from their homes), our leaning is to continue with our normal routines as much as possible. Since we had committed students registered for the courses, we went forward with the plans, even though one of our teachers was drafted for reserve duty and another was stuck abroad.

This spring Jerusalem Seminary is welcoming students from India, New Zealand, Myanmar, the UK, Russia, Uganda, Honduras, Israel, and the United States. Last semester also hosted students from Ethiopia, Benin, Suriname, Germany, Central Asia, and more! Many of these students are involved in active Bible translation projects, or studying to teach in seminaries, small groups, and churches around the world. Other students come to us to grow in their walks and better serve their communities by learning from a Hebraic, Land-based perspective.

Join teachers like Crystal, as well as experts in other Bible subjects, for the spring semester online courses starting next week! Spring discount codes and Biblical Hebrew scholarships are available on the course page and can be applied to these unique courses:

Church History I: The First Thousand Years, View from Jerusalem – NEW! with Dr. Robert Morehouse. With Jerusalem as our vantage point, discover, discuss and survey the first thousand years of history of the Body of Messiah.
Israel Matters: A Theology of People and Land – with Dr. Gerald McDermott. Explore God’s plan for Israel and the Jewish People as laid out in the Bible.
Discovering Jewish Life: Then and Now – with Elazar Brandt. Trace the roots of Jewish life practices through the centuries to their origins in the Bible. Engage with Jewish literary classics from diverse periods.
Biblical Feasts in the Early Christian Traditions – with Dr. Petra Heldt.
Unpack the development of biblically mandated feasts within the traditions of early Messiah followers.
Biblical Hebrew as a Living Language 101 and 102 – NEW TIME SLOTS!
Learn to read, write, sing and pray in Biblical Hebrew through an immersion-based approach with local Israeli believers.

Bridge over troubled waters – Crisis and Birth

Jochanan Löwenstein — Tue, 06 Jul 2021 13:29:01 +0000

Bridge over troubled waters - Crisis and Birth

Is there a bridge, a connection between such a beautiful, life filled moment and something that causes us worry, fear, and stress?

Breaking, fracture, crushing, breach, crash – all of these are related to the root ש-ב-ר (sh-v-r) in Hebrew. Among these words we find also the word מַשְׁבֵּר (mashber) – translated today as crisis, and it is used in exactly the same way as in English. The Covid-19 מַשְׁבֵּר (mashber) – crisis, the crisis in relations between people, and even between countries, the crisis due to a lack of a resource – i.e. a fuel crisis are all examples. And on a personal level, this word might remind us of difficult times and experiences in our own lives.

The crisis aspect of the word מַשְׁבֵּר (mashber) comes directly from Greek, the same as English: κρίσις – krisis which is rooted similarly to the Hebrew ש-ב-ר in an action of separation: cutting. We find the transliteration of this word in the Haskalah literature from the end of the 18th century into the 20th century.

“Our settlement is going through a great crisis (krisis) right now” — this is what you will hear every farmer from Petaḥ Tikva saying, that you meet on the street. This was written in HaPoel Hatsaʼir on March 15th 1910 regarding the troubles of the farmers with their large investment in citrus crops that didn’t produce a yield.

However, this is not it’s original meaning. During the same period of time we also find the word מַשְׁבֵּר (mashber):

“Who knows what will happen to mankind if Earth returns to the moment of labor again, giving birth to fire and flames, in which mountains will crumble and the shell of the earth will shatter into pieces?”

This dramatic question was posed in a scientific article that was published in HaTsfira on July 24th, 1862. Even if the event described is troublesome , מַשְׁבֵּר (mashber) here refers to something completely different – birth. But how?

Well, in Haskalah literature the writers preferred turning to the bible for inspiration in their attempt to describe the world of their time. Mendele Mocher Sforim did so when he wrote his memoir in 1917:

“ובעת צרה זו באה ביתי עד משבר וילדה”

“And during this troubled time my daughter came to the moment of birth and delivered a child.”

Does this sound familiar? It should, it’s almost a direct quote from one of only 2 places this word appears in the bible, one in 2nd kings 19:3, which turns out to be exactly the same as the 2nd, Isaiah 33:7:

בָאוּ בָנִים עַד מַשְׁבֵּר וְכֹחַ אַיִן לְלֵדָה.

“.Children arrive at the moment of birth and there is no strength to deliver them”

In the bible these are the only places we find this word (we can find a similar form in Hosea 13:13). As such, there are many interpretations to the word מַשְׁבֵּר (mashber). One being the opening of the womb at the time of birth or the moment the baby appears. Another interpretation is that the birthing chair is being referred to. But in every case we know it has everything to do with the moment of birth, and nothing to do with the crises we go through today. Or does it?

In the end, one meaning of the word we get from Biblical Hebrew – the moment of birth, and now, in our time, a new meaning has been given to the word inspired by Greek – crisis. And it is fine, we don’t judge, languages keep changing. Perhaps, by remembering the original meaning and the new one, we can find some encouragement. The moment of birth is a difficult and painful moment, but it is also the incredible moment a new life begins. In the same way every crisis we go through can be changed by God’s hand into the beginning of something beautiful and new.

“Hear, Lord, and be merciful to me;
Lord, be my help.”
You turned my wailing into dancing;
you removed my sackcloth and clothed me with joy,
that my heart may sing your praises and not be silent.
Lord my God, I will praise you forever.”
Psalm 30

Our Daily Bread

Nathanael Gerloff — Thu, 14 May 2020 08:19:00 +0000

Our Daily Bread

‘Bread’ (לֶחֶם / leẖֵem) is a word we use daily, but such words, especiallyֵ, have a great potential to surprise us, when it comes to the ways they are used in scripture. The meaning of לֶחֶם is actually wider than we usually think.

During his fight against the Philistines, King Saul had put the people under oath, saying, “Cursed be the man who eats food (לֶחֶם) before evening, and until I have avenged myself on my enemies.” (1 Sam 14:24). Jonathan tastes a little honey and thus violates his father’s oath. The specification of Solomon’s לֶחֶם for one day includes thirty kors of fine flour and sixty kors of meal, ten fat oxen, twenty pasture-fed oxen, a hundred sheep besides deer, gazelles, roebucks, and fattened fowl (1 Kings 4:22-23). However, not only the food humans eat is called לֶחֶם. The prophet Isaiah writes regarding the last days: dust will be the serpent’s food (לֶחֶם / Isaiah 65:25), and also other verses refer to animal’s food as לֶחֶם (Psalm 147:9; Proverbs 6:8).

The common theory to explain this phenomenon is that the original meaning of לֶחֶם in the Semitic languages was the general term ‘food’ or ‘nourishment’. In addition, it referred to the most important component of the cultural menu. The early Hebrew speakers were an agricultural society and lived mainly on grains, therefore they called the pastries they made from these grains לֶחֶם (for example Leviticus 23:17). The Arabic speakers however, were wandering tribes who made a living from their herds. That’s why the parallel root in Arabic refers to meat. Also in the biblical usage לֶחֶם can be used to describe meat: If he is going to offer a lamb for his offering […] he shall bring as an offering by fire to the Lord, its fat, the entire fat tail […] and the fat that covers the entrails and all the fat that is on the entrails, and the two kidneys with the fat that is on them, […] and the lobe of the liver […]. Then the priest shall offer it up in smoke on the altar as food (לֶחֶם), an offering by fire to the Lord (Leviticus 3:7-11).

The range of meanings of לֶחֶם influenced also the usage of the word in the New Testament and has left its traces also in modern language, for example in the term “daily bread”. In scripture, this more general meaning of the word is as common as the specific one. When Jacob is on his way to his uncle Laban, he asks God to give him food (לֶחֶם) to eat and garments to wear (Genesis 28:20) – the most fundamental human needs.

As the story goes on, we encounter another meaning of לֶחֶם. Twenty years later, Jacob leaves Laban quietly and sets out to the land of Canaan. Laban pursues and catches up to him, but they settle their quarrels and make a covenant. Then we read: Then Jacob offered a sacrifice on the mountain, and called his kinsmen to the meal (לֶחֶם); and they ate the meal (לֶחֶם) and spent the night on the mountain (Genesis 31:54). It is hard to imagine Jacob preparing a BBQ and then inviting his relatives to only eat some pita-bread. From this occurrence and other similar cases, we learn that לֶחֶם can also refer to a meal or a banquet (see also Exodus 18:12; 1 Samuel 20:24-27).

In The Beginning

Jochanan Löwenstein — Mon, 11 May 2020 08:14:00 +0000

In The Beginning...

These words open the description of God’s creation and its saga. This is just the beginning, can we at least find some order we can understand?

Creation happened over a period of time. How long of a period? We know – seven days. How do we know? It is written. For in six days the Lord made the heavens and the earth, the sea and all that is in them, and rested on the seventh day; Exodus 20:10

So what is a day exactly? In Genesis 1:5 we find two definitions. The first one is, God called the period of light day. From this we understand that the word day (yom – יוֹם) refers to the time when we see light. A few words later, and after every time God completed a certain process of creation, we have our second definition. And there was evening and there was morning… day.

An evening and a morning are a day, and so the day starts in the evening, and not at midnight or in the morning. Another interpretation is that the day was completed once it was evening and then morning again. In Jewish tradition every day or holiday starts at sunset. For that reason the celebration of passover is called ‘the night of the ceremony’ or ‘the night of passover’. Even today, in modern Israel, special days that were added to the calendar e.g. remembrance and memorial days, and independence day, start on the night “before”.

What are the days called in Hebrew?

We can learn these names, and something interesting that takes place here. The major influence on the naming of the days of the week, in most cultures and languages, was the Roman empire. Therefore, in most languages the days were named after the planets, which were named after the Roman gods. The Hebrew names came much earlier and are very different. In Hebrew most of them are simply ordinal numbers (in masculine form since day is masculine), we see this throughout Genesis 1.

And there was evening and there was morning… day. וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם…

Second Sheni שֵׁנִֽי

Third Shlishi שְׁלִישִֽׁי

Fourth Reviߵi רְבִיעִֽי

Fifth Ḥamishi חֲמִישִֽׁי

This shows us that the days are not only being counted but actually being named. Since ordinal numbers in Hebrew are treated like adjectives, and usually would be accompanied by the definite article, i.e. the second day, the fifth child, the third book, the day that follows the fifth day (Genesis 1:31) emphasizes this point- it is written in a definitive construct form in which only the second word receives the definite article.

The sixth day (or the *Sixthday) Yom HaShishi י֥וֹם הַשִּׁשִּֽׁי

Which day follows the sixth day? The seventh day? No! in Genesis 2:2-3 we receive a hint of the name of the seventh day.

By the seventh day God completed His work which He had done, and He rested on the seventh day from all His work which He had done. Then God blessed the seventh day and sanctified it, because in it He rested from all His work which God had created and made.

This is the day in which God rested, therefore later on, when the story of the manna is being told, we find the first mention of the day’s name and, we find that it is derived from God’s rest (Shavat שָׁבַת) on that day – a holy sabbath to the Lord. Exodus 16:23

From Shavat (Verb) שָׁבַת to Shabbat (Noun) שַׁבָּת which was transliterated to Sabbath. This is also the origin of the sabbatical some really seem to wish to enjoy.

But do not worry, we didn’t forget about the number seven (Sheva שֶׁבַע) – seven days are a week, שָׁבוּעַ Shavuaߵ (can also means seven years). Inspired by Hebrew, this is the reason many languages today named the day after Friday – Sabbath, and in some languages even the day names were changed into numbers to purposefully not mention other gods.

Have we forgotten something? Oh, yes. What is the day before the second day called?

First Rishon רִאשׁוֹן

But Genesis 1:5 says one (Echad אֶחָֽד). And there was evening and there was morning, one day. Why? There simply weren’t other days to start counting yet…