May the Lord bless your spiritual walk today. As we step into another day of grace, I invite you to pause, breathe deeply, and enter into the quiet rhythm of daily devotion. These moments of stillness, guided by Scripture and shaped by prayer, are not interruptions to our busy lives—they are the anchors of our Christian walk. Whether you are starting with joy or struggling under a burden, you are not alone. The Lord is near.
Here is a preview of today’s five devotionals:
As the Day Begins: Lay It Down and Walk in Peace
A reflection on Psalm 55:22, reminding us to cast our burdens on the Lord and trust Him to carry what we cannot.
Stronger Than the Strong Man: A Day in the Life of Jesus
Based on Luke 11:14–26, this devotional explores Jesus’ power over darkness and the need to be filled with the Holy Spirit, not just emptied of sin.
When Trouble Awakens Trust: Thru the Bible in a Year
Drawing from Isaiah 29–31, this reading reveals how God uses chastisement to lead His people away from misplaced trust and back into faithful dependence.
From Noise to Knowing: Cultivating Inner Solitude
This Life Lesson encourages intentional solitude, inviting us to quiet the chaos and learn to hear God through regular, Spirit-led stillness.
As the Day Ends: Shadows and Substance
Centered on Colossians 2:16–17, this evening reflection reminds us that Christ is the true substance of our faith, freeing us from guilt and performance.
God is not finished with us. Every moment of reflection, every Scripture pondered, and every prayer whispered is part of His faithful work in your life. He who began a good work in you will carry it on to completion until the day of Christ Jesus (Philippians 1:6).
Pastor Hogg
Human society not flat, nor a טיפש פשט mythology.
The zionist experiment of democracy faces some criticism by Jews such as myself who favor restoration of a Torah constitutional Republic which mandates a lateral Sanhedrin common law courts to regulate all laws passed by Jerusalem and the state legislatures of the 12 Tribes. Imposing Judicial Legislative Review upon Sanhedrin common law courtrooms with the Mandated Constitutional power to conduct trials which judge Capital Crimes offenses, and impose 4 different types of death penalties, dependent upon the nature of the Capital crimes committed. And equally vital and important דיוק inference to judging Capital Crimes Cases: To judge the leadership responsible for Federal and State governments; based through evidence of laws bureaucratically imposed by government authority officials — viewed through the lenses of prophetic משנה תורה-Legislative Review.
The prioritization of lateral common law Sanhedrin courtrooms over institutional machinery of governance, which directly includes government leadership positions within these institutions of government, this essential clause defines, separates, and make unique Jewish political science. Faith: the Torah defines as justice justice pursue; a direct reference to lateral Sanhedrin common law courtrooms having the mandate of ‘Legislative Review’ over all governments – Jerusalem or any tribal/state legislature.
Democracy or democratic institutions not part of the Jewish cultural traditions. Democratic mob rule, a Greek idea and not a Jewish cultural concept. Leaders “anointed” under the pre-condition that they will faithfully pursue justice as the rule of law. As in all Human endeavors, the humanity of Man, the ideal and the practical realities – a wide gap separates the two. When a leader sufficiently abuses his leadership mandate a prophet, representative of the Sanhedrin Court, impeaches that leader and replaces him with another. The stories in the Book of Judges and Samuel and Kings, which pits, for example: Shaul against David, serve as precedent models which separate Ordered societies from chaotic societies collapsing into a state of anarchy.
Imposition of some grand Cathedral, Soloman Temple – like institutions comparable the newest Federal Reserve building in the US, the graphic porn of pork graft in government that has no shame – within any given civilization. Institutions compare to people that bow down and worship idols. Buildings of wood and stone do not promise efficient good governance. Public expenditure of taxes to build such grand structures of Egoism, they serve witness to a stratification of aristocratic feudal Lord/peasant economic anarchy; which imposes wealth and justifies ‘might make right’ judicial injustice, oppression, theft, and even taboo incest or murder.
Contrast the IDF with its direct linkage with power projection through Foreign Policy. Ideally Foreign Policy plays second fiddle to domestic Home Rule. But often the nature of the Humanity of Man, Foreign Policies prioritized over Domestic Policies. This Yatzir Ha’Rah, once more its power seduction dominates the dynamic “ideal vs actual”; this gap separates the vision of governance from the cruel reality – that all men sit and crap on toilets, and it stinks. The Human potential NEVER achieves the Human ideal messiah.
NT mythology no different than Homer’s Iliad, and Odyssey. Hesiod’s Theogony and Works and Days. Aeschylus’s The Orestia. Sophocles Oedipus Rus. Euripides Medea etc etc these Greek myth stories, they compare to how Xtians worship their silly sophomoric bible translations which depict a messiah savior that rises from the judicial oppression grave and saves all Humanity — despite the Caesar Son of Gods – the personification of Hercules/JeZeus in flesh, blood & History.
The fly in this ever so sweet ointment, myths do not actually make and determine history. As history does not shape and determine modern life today in any society in all the annuls of Humans living on this Earth. Worshipping history as God the exact same idolatry as worshipping Shlomo’s or Herod’s Temples made of wood and stone. Institutionalized buildings, no matter the cost of their construction does not and never has produced the righteous pursuit of judicial common law justice.
Moshe, your recent reflections on Torah justice and the Sanhedrin model have deepened my understanding of how covenant law functions within Israel—not just as faith, but as a living judicial system rooted in Horev.
One area I’d value your insight on: How does Torah law shape Israel’s relationship to the nations around her? Are there principles—whether in T’NaCH, Mishnah, or Gemara—that speak to how Gentiles are to be treated? This might include temporary residents (ger toshav), neighboring peoples in trade or treaty, or even hostile nations.
I’m especially curious whether the Torah provides any relational or judicial frameworks that extend beyond Israel’s internal covenant—something rooted not in later theology, but in the original oath-based brit.
Thank you for your time and clarity in these discussions. I’m listening and learning.
The T’NaCH gives a rather limited explanation of this score. The main threat faced by either of the two kingdoms centered around internal Civil Wars rather than external wars. Hence the first priority of any Zionist government — to prevent the outbreak of Civil War among and within our people.
King David’s failure to rule the land with judicial justice in the matter of Bat Sheva the mother of Shlomo – her husband; this injustice caused the prophet Natan to curse the House of David with the curse of eternal Civil Wars.
The small Sanhedrin has jurisdiction within newly conquered Cities. But for a king or government to validate משנה תורה/Legislative Review by a Great Sanhedrin common law courtroom … neither king David nor his son Shlomo validated the Av tohor time-oriented commandment – when given the chance.
King Shlomo made a substitute theology wherein he built his grand 1st Temple in the stead of establishment of the Federal Sanhedrin lateral common law court system!
Civil War split the kingdom of king Shlomo – to which it never recovered. Your NT states: A kingdom divided against itself cannot stand. The conflict between the P’rushim against the Tzeddukim – another Civil War. In the 900s CE, when Muslim Armies conquered most of Spain, the Karaite Jews likewise rejected the revelation of the Oral Torah at Horev… another Jewish Civil War. In 1185 or there abouts the Rambam published his statute law halachic code infamously named Mishna Torah! Another Jewish Civil War exploded.
To achieve a Torah constitutional republic with the Talmud as the model for common law courtrooms based upon משנה תורה-Legislative Review, first requires the military victories that Israelis won in the 1948 and 1967 TWO Israeli Independence Wars.
The Syrian Druse perhaps qualify as an example of your question. My answer: I do not know. But I am impressed with the PM’s conduction of the wars.
The chief foreign policy of the Jewish state – to intergrate the Jewish state into the community of nations across the Middle East and North Africa. The Abraham Accords, in this sense, compares to the Balfour Declaration as the forerunner of the League of Nation Palestine Mandate.
Furthermore the model of the Ottoman Turks serves a precise warning. Vast military spending spread over Centuries of duration directly threatens the security of the Jewish state. Economic integration with the economies of the Middle East – THE PRIME DIRECTIVE – of Israeli Foreign Policy.
In the 1920s and 30s Orthodox Jews vocally opposed Balfour/League of Nations efforts to achieve Jewish self-determination in the Middle East. The curse of the Shoah followed.
J-Wirehttp://www.jwire.com.auRabbis reject Israeli army service, arrests for draft refusal likely in SeptemberThe Israeli Defence Forces completed the distribution of 54,000 first-order draft summonses to Orthodox men, the army said on Wednesday night, signalling the start …
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By their fruits you shall know them. Its called the Shoah – the systematic extermination of 75% of Western European Jewry in less than 3 years. Carlo M. Cipoila, 1976 “The Basic Laws of Human Stupidity”.
First Law of Stupidity: Always and inevitably, everyone underestimates the number of stupid individuals in circulation.
Second Law of Stupidity: The probability that a certain person is stupid is independent of any other characteristic of that person.
Third Law of Stupidity: A stupid person is one who causes losses to another person or group while deriving no gain for themselves and even possibly incurring losses.
Fourth Law of Stupidity: Non-stupid people always underestimate the damaging power of stupid individuals.
Fifth Law of Stupidity: A stupid person is the most dangerous type of person.
Dietrich Bonhoeffer did not specifically formulate a “theory of stupidity” in the same way that Carlo M. Cipolla did. However, Bonhoeffer’s writings and thoughts on ethics, responsibility, and the nature of evil can be interpreted to address the concept of human folly and moral failure.
While Bonhoeffer did not explicitly label his thoughts as a “theory of stupidity,” his insights into human behavior, moral failure, and the dangers of complacency resonate with the themes of irrationality and folly found in discussions about human stupidity. His life and writings serve as a powerful reminder of the need for critical thinking, ethical engagement, and the courage to confront evil in all its forms.
Moshe, I appreciate the historical gravity in your reflection. The decisions and divisions among Jews in the 1920s and ’30s—and the devastating consequences that followed—resonate beyond your people. We’ve had our own national reckoning in America with ideological blindness and moral complacency, and in many ways, we still live under the weight of those failures. History does indeed judge, often through suffering.
Your use of Cipolla’s “Laws of Stupidity” and Bonhoeffer’s ethical insights struck a chord. Bonhoeffer’s challenge to moral passivity, even under threat, is one that still speaks to the conscience.
It reminded me of a simple parable:
Two men were walking through the desert. One found a well, drank deeply, and covered it back over so others wouldn’t know. The other man drank, and then left a cup and a sign pointing to the well. When asked why, he said: “What quenched my thirst was never meant to be mine alone.”
In your experience, how does Torah tradition teach one to balance the preservation of covenantal identity with the moral impulse to offer dignity or assistance beyond it?
The Talmud teaches that only Israel accepted the revelation of the Torah at both Sinai and Horev.
The Torah brit contains either blessing vs curse brit faith. Exile the curse of the Torah.
Its important for non T’NaCH “readers” of sophomoric translations of the bible to understand that the T’NaCH commands prophetic mussar – applicable to all generations of Israel. Therefore the T’NaCH does NOT teach history. A huge but subtle distinction, and expression of ancient scholarship skills.
Kingdom of Edom
Michael Ruark
Edom (“red”) was an ancient kingdom that stretched across areas in the south of present-day Jordan and Israel. Edom and the Edomites appear in several written sources relating to the late Bronze Age and to the Iron Age in the Levant, including the list of the Egyptian pharaoh Seti I from c. 1215 BC as well as in the chronicle of a campaign by Ramesses III (r. 1186–1155 BC), and the Hebrew Bible….
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Qos — a significant deity in the pantheon of the Edomites, representing a key aspect of their polytheistic beliefs. As a god associated with various elements of life, Qos played a vital role in the spiritual and cultural practices of the Edomite people. Qos is often associated with war and protection, serving as a guardian deity for the Edomites. His role as a warrior god reflects the martial culture of the Edomites, who frequently faced conflicts with neighboring tribes and kingdoms.
Qos was also considered a mountain god, which is significant given the geographical landscape of Edom. The Edomites inhabited rugged terrains, and mountains were often seen as sacred spaces where deities resided. This connection to the mountains symbolized strength and stability. Worship of Qos likely involved various rituals, including sacrifices and offerings. These acts were intended to appease the deity and seek his favor in matters of war, agriculture, and daily life.
Archaeological evidence suggests that the Edomites built shrines and possibly temples dedicated to Qos. These sites would have served as focal points for communal worship and religious gatherings. The worship of Qos reflects the broader context of ancient Near Eastern religions, where deities often shared attributes and functions. The Edomites, like many other cultures, adapted their religious practices based on interactions with neighboring peoples, including the Israelites and Moabites.
The 2nd Sinai commandment the Torah revelation acknowledges that other Gods live. The theology surrounding Qos illustrates the complexity of Edomite religious beliefs and their connection to the natural world and societal needs. Understanding Qos and his significance provides insight into the cultural identity of the Edomites and their interactions with surrounding civilizations.
Edomites and their interactions with neighboring cultures – complex and should not be oversimplified, like as Michael Ruark has perverted in his text quoted above. The Edomites according to many biblical historians – a joke because the T’NaCH does not teach history – an ancient Semitic people who inhabited the region south of the Dead Sea, primarily in southern Jordan. Their history, intertwined with that of neighboring groups, including the Israelites, Moabites, and Nabateans. The Edomites controlled key trade routes that connected the Arabian Peninsula with the Mediterranean. This strategic position allowed them to engage in commerce with various civilizations, including the Egyptians, Phoenicians, and later the Romans. The strategic importance of these trade routes bears emphasis. These critical trade routes connect Africa with Europe and Asia. Herein explains why the Romans and the British made control of these trade routes the “Crown Jewel” of their respective World Empires. The Edomites have a famous reputation, known for their rock-cut architecture, particularly in the city of Petra, which later became a major Nabatean city. This architectural style influenced subsequent cultures and remains a significant tourist attraction today.
The Edomites practiced a polytheistic religion, worshipping deities, such as Qos, introduced above. Their religious practices and beliefs influenced neighboring cultures, contributing to the region’s spiritual landscape. The Edomites historically known for their mining activities, particularly in copper and other minerals. This resource extraction played a crucial role in their economy and provided materials for trade.
Over time, the Edomite civilization descended unto decay chaos and anarchy. Better organized civilizations then absorbed and assimilated Edomite cultures and customs into their larger, better organized empires, such as the Nabateans and later the Romans. This integration/assimilation facilitated the continuation of their cultural and economic contributions within a broader imperial context. Their contributions to trade, architecture, and cultural exchange highlight the interconnectedness of ancient societies and the importance of understanding these relationships in the broader historical narrative.
Determination of scholarship research vis-a-vis the authors rubbish narishkeit of Michael Ruark, simply requires a tad of research. Recommend The Oxford Handbook of the Archaeology of the Levant: c. 8000-332 BCE” edited by Margreet L. Steiner and Ann E. Killebrew. This handbook provides a broad overview of archaeological findings across the Levant, including Edom, and situates them within the larger context of ancient Near Eastern history. It includes contributions from various scholars who are experts in their respective fields, ensuring a well-rounded and scholarly approach to the subject matter. It underwent serious scholastic rigorous academic scrutiny, enhancing its good name credibility.
This source, it seems to me, particularly valuable for understanding the Edomites within the broader archaeological and historical framework of the region. Thomas E. Levy, an archaeologist known for his work in the southern Levant, particularly in Edom. Margreet L. Steiner, mentioned above, edited the “Oxford Handbook of the Archaeology of the Levant.” His scholarship has contributed to the understanding of the cultural and historical context of Edom and its neighbors.
This blog paper, by stark contrast, contains several claims about the Edomites that reflect a biased or oversimplified view of their history and interactions with other groups. The Edomites simply not a monolithic group; their society – diverse in terms of social structure, culture, and interactions. Archaeological evidence indicates that Edomite society included various clans and tribes, each with its own customs and practices. This diversity historically reflected in the different archaeological sites and artifacts found in Edom, which strongly supports the theory that this civilization existed as a complex society with varying degrees of interaction with neighboring cultures.
While scholarly debate flourishes about the nature of Edomite conversion, especially among Xtians who base their “opinions” solely upon secondary or tertiary sources, essential actual scholarship recognizes, that the conversion forced conversion of Esau to Judaism, a minor non biblical reference. The Hasmonean dynasty’s forced conversion represented an exceptionally complex process influenced by various factors, including political alliances, cultural exchanges, and individual choices. Many Edomites may have embraced Judaism for personal, social, or economic reasons, reflecting the fluidity of cultural identity in the ancient world.
Edomite history in point of fact, characterized by its resilience and adaptation. After the fall of their kingdom, Edomites migrated and integrated into surrounding societies, including Judah. The fall of the 10 Tribe kingdom of Israel to the Assyrian empire likewise witnessed mass assimilation. Their ability to adapt to changing political landscapes demonstrates the complexity of their identity and the shared histories with neighboring groups. Simply crucial to challenge stereotypes and generalizations about the Edomites and related groups. The Edomites do not compare to Moavites. The latter qualify merely as adversaries of the Israelites; the society of Edom reflects a complex society with their own traditions, beliefs, and contributions to the region’s history. Emphasizing their individuality and complexity generally helps to combat oversimplified narratives.
Throughout history, various groups have faced displacement, conflict, and cultural change. The Jews the only civilization which experienced repeated g’lut/exile and following 2000+ years which witnessed the bankruptcy of the Xtian and Muslim civilizations, did the Jewish people raise our dead civilization from the grave and begin our National self determination to restore the Torah Constitutional Republic built around Sanhedrin lateral common law courts with the mandate to establish law through ‘Legislative Review’ of all Governmental statute laws. By acknowledging the shared human experiences of struggle, adaptation, and resilience, we can promote empathy and understanding among different cultural and ethnic groups. By recognizing the diversity within Edomite society, challenging stereotypes, and fostering discussions that highlight shared histories and commonalities, we can promote a more nuanced understanding of the Edomites and their interactions with other groups, most especially with the Jewish people. This approach encourages empathy and appreciation for the rich tapestry of human experiences that transcend cultural and historical differences.
Moshe, thank you for this thoughtful reflection. Your insights gave me a new and more nuanced understanding of Edom—far beyond the traditional view I’ve carried. I appreciate the time and scholarship you bring to these conversations. It’s given me much to consider.