Weekly Torah Studies for Followers of Yeshua

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Aliyah's van die week/Aliyah's of the week

Parashah Vayeira

Aliyah 1

Shavuah Tov , beloved companions of The Way Derech Ha Yashar!

May יהוה’s presence dwell in your home as He did in Avraham’s tent — turning ordinary hospitality into a holy encounter.

Parashah Vayeira - Aliyah 1 – Bereshit/Genesis 18:1–14

YHVH יהוהappears to Avraham by the oaks of Mamre in the form of three travelers. Avraham runs to greet them and invites them into his tent, offering water, rest, and a feast prepared by Sarah. The messengers announce that within a year, Sarah (at 89 years old) will bear a son. Hearing this, she laughs in disbelief. יהוהresponds, “Why did Sarah laugh? Is anything too hard for יהוה?” The promise of life stands firm — even when faith falters.

1. Why does יהוה appear to Avraham as three men?
💭In Hebraic thought, יהוה’s presence often manifests through malakhim (messengers). Their number symbolizes fullness — divine confirmation of the covenant. This isn’t polytheism; it’s divine agency in motion. Avraham’s response — running to serve — shows that discernment of יהוה begins with chesed (acts of lovingkindness).

2. What does Avraham’s hospitality reveal about covenant life?
💭Avraham doesn’t wait for an invitation; he initiates service. In Second Temple Jewish thought, hachnasat orchim(welcoming guests) was a sacred duty. Through it, he becomes a channel of blessing.Hospitality is not mere kindness — it’s participation in יהוה’s redemptive work. Serving the stranger is equivalent to serving the Schechina itself.

3. Why does Sarah laugh ( in her heart) at the promise?
💭This moment removes all doubt about יהוה’s omnipresence. Her laughter (tzchok) is not only doubt — it’s human realism colliding with divine mystery. But יהוהmeets her laughter with mercy, not rebuke. Later, her son’s name, Yitschaq (He will laugh), turns her disbelief into joy. Faith often begins in the tension between impossibility and promise.

4. What does יהוה’s question “Is anything too hard for Me?” mean in context?
💭This is the heart of covenant trust. In Hebrew, pele(wonder, miracle) implies an act only יהוהcan perform. The promise of a son to Sarah is not about fertility — it’s about faithfulness. The impossible is יהוה’s stage for revealing His emunah (steadfast reliability).

5. How does this encounter foreshadow Messiah Yeshua?
💭Just as Avraham’s tent becomes a place where the Word of יהוהis heard and believed, so Yeshua — the promised Seed — becomes the living tent (Mishkan) of יהוה among men. He embodies hospitality and faith in perfect union: welcoming sinners, feeding multitudes, and fulfilling the impossible promise — life out of barrenness.

Shavua Tov, geliefde metgeselle van The Way Derech Ha Yashar!

Mag יהוה se teenwoordigheid in jou huis woon soos in Avraham se tent — en gewone gasvryheid verander in ’n heilige ontmoeting.

Parashah Vayeira - Aliyah 1 – Bereshit/Genesis 18:1–14

YHVH יהוה verskyn aan Avraham by die eikebome van Mamre in die gedaante van drie reisigers. Avraham hardloop om hulle te ontmoet en nooi hulle in sy tent in. Hy bied water aan, rusplek, en ’n feesmaal wat Sarah voorberei. Die boodskappers kondig aan dat Sarah, op die ouderdom van 89, binne ’n jaar ’n seun sal hê. Toe sy dit hoor, lag sy ongelowig. יהוהvra: “Waarom het Sarah gelag? Is iets te wonderlik vir יהוה?” Die belofte van lewe staan vas — selfs wanneer geloof wankel.

1. Waarom verskyn יהוה aan Avraham as drie manne?
💭In Hebreeuse denke manifesteer יהוה se teenwoordigheid dikwels deur malakhim (boodskappers). Die getal drie dui volheid aan — dit is Goddelike bevestiging van die verbond. Dit is nie politeïsme nie, maar Goddellike agentskap in aksie. Avraham se reaksie — dat hy hardloop om te dien — wys dat om יהוה geestelik te onderskei (discern) begin met chesed (dade van liefdevolle goedhartigheid).

2. Wat openbaar Avraham se gasvryheid oor verbondslewe?
💭Avraham wag nie om genooi te word nie; hy begin self met diens. In die Hebreeuse denke van die Tweede Tempeltyd was hachnasat orchim (die verwelkoming van gaste) ’n afgesonderde plig. Deur dit word hy ’n kanaal van seën. Gasvryheid is nie net vriendelikheid nie — dit is deelname aan יהוה se verlossingswerk. Om die vreemdeling te dien, is gelykstaande aan om die Shekhinahself te dien. Wat het Yeshua hieroor te sê gehad? Om die minste van die broers te dien......

3. Waarom lag Sarah (in haar hart) oor die belofte?
💭Hierdie oomblik verwyder enige twyfel oor יהוה se alomteenwoordigheid. Haar lag (tzchok) is nie bloot ongeloof nie — dit is menslike realisme wat bots met Goddelike misterie.Maar יהוהontmoet haar lag met genade, nie veroordeling nie. Later word haar seun se naam Yitschaq (“Hy sal lag”) — haar ongeloof verander in blydskap. Geloof begin dikwels in die spanning tussen onmoontlikheid en belofte.

4. Wat beteken יהוה se vraag, “Is iets te wonderbaar vir My?” in konteks?
💭Dit is die kern van verbondsgeloof. Die Hebreeuse woord pele (wonder, wonderwerk of Godsdaad) dui op ’n daad wat slegs יהוה kan doen. Die belofte van ’n seun aan Sarah gaan nie oor vrugbaarheid nie — dit gaan oor getrouheid. Die onmoontlike is יהוה se verhoog waarop Hy Sy emunah (standvastige betroubaarheid) openbaar.

5. Hoe wys hierdie ontmoeting vooruit na Messias Yeshua?
💭Soos Avraham se tent ’n plek word waar die Woord van יהוה gehoor en geglo word, so word Yeshua, die beloofde Zera (Saad), die lewende tent (Mishkan) van יהוהonder mense. Hy beliggaam gasvryheid en geloof in volmaakte eenheid — Hy verwelkom sondaars, voed menigtes, en vervul die onmoontlike belofte: lewe uit onvrugbaarheid.Yeshua is die Miskan waarbinne יהוה onder Sy volk woon.

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Aliyah 2

Shalom, beloved companions of The Way Derech Ha Yashar!

May יהוה, Judge of all the earth, teach your heart to intercede with mercy and boldness, as Avraham did before Him.

Vayeira, Aliyah 2 – Bereshit/Genesis 18:15–33

As the malakhim (messengers) depart toward Sodom, יהוה reveals to Avraham His intent to destroy the city for its grievous wickedness. Avraham stands before יהוה and negotiates for the city, pleading for mercy: “Will You indeed sweep away the righteous with the wicked?” He intercedes step by step — from fifty, forty-five, forty, thirty, twenty, down to ten righteous souls. Yet even ten cannot be found. Through this dialogue, we see both יהוה’s justice and His mercy — and Avraham’s heart as a true covenant friend who carries concern for the world before his Elohim.

1. Why does יהוה reveal His plan to Avraham at all?
💭In Hebraic thought, revelation implies partnership. יהוה calls Avraham “My friend” (Yeshayahu 41:8). A friend of the covenant must understand the heart of the King. יהוה shares His purpose not to inform, but to invite Avraham into intercession — a pattern later fulfilled in Messiah Yeshua, who said, “I no longer call you servants but friends.” #InvitationToIntercession

2. What gives Avraham the courage to question the Judge of all the earth?
💭Covenant faith breeds holy boldness.Avraham does not challenge יהוה’s authority but appeals to His tzedakah (righteousness). His question — “Shall the Judge of all the earth not do justice?” — expresses trust in יהוה’s moral perfection. True prayer does not manipulate יהוה; it calls upon His revealed character.

3. Why does Avraham stop at ten righteous people?
💭In Hebrew tradition (including us), ten form a minyan — the minimum community for public prayer. Ten righteous would manifest collective merit sufficient to preserve a city. The absence of ten shows Sodom’s total moral collapse. The number isn’t arbitrary; it reflects covenant community as the seed of redemption.

4. What do we learn about divine justice from this passage?
💭YHVH יהוה’s justice is never mechanical; it is relational. He listens, reasons, and responds. Each exchange reveals patience — the Almighty engaging human compassion. Justice in Torah is not cold punishment but the restoration of balance between holiness and mercy.

5. The dialogue ends with יהוה departing, and Abraham returning "to his place." What does this quiet ending teach us about the responsibility and reality of the Tzaddik's prayer?
💭The ending is simple and profound. Abraham has fulfilled his role: he wrestled with יהוה until the terms of the possible were established. Once the negotiation was concluded, the Mishpat was set in motion, and the Tzaddik returned to his appointed post. He did not need to witness the judgment. It teaches us that effective prayer is not about getting our way, but about aligning with the perfect Mishpat of יהוה, accepting that we have done our part in Tefillah (prayer).

TheWayDHY comment: True friends communicate with each other. Please share your thoughts on the relevant Aliyah here on Facebook

Shalom, geliefde metgeselle van The Way Derech Ha Yashar!

Mag יהוה, die Regter van die hele aarde, jou hart leer om met barmhartigheid en vrymoedigheid in te tree, soos Avraham voor Hom gedoen het.

Vayeira, Aliyah 2 – Bereshit/Genesis 18:15–33

Terwyl die malakhim(boodskappers) vertrek na Sodom, openbaar יהוה aan Avraham Sy bedoeling om die stad te vernietig oor sy groot boosheid. Avraham staan voor יהוה en pleit vir die stad, en vra om genade: “Sal U die regverdiges saam met die goddeloses wegvee?” Hy tree in — vyftig, vyf-en-veertig, veertig, dertig, twintig, tot tien regverdiges. Maar selfs tien word nie gevind nie. Deur hierdie gesprek sien ons beide יהוה se geregtigheid én Sy barmhartigheid — en Avraham se hart as ’n ware verbondsvriend wat die wêreld se nood voor sy Elohim dra.

1. Waarom openbaar יהוה Sy plan aan Avraham in die eerste plek?
💭In Hebreeuse denke beteken openbaring vennootskap. יהוה noem Avraham “My vriend” (Jyeshayahu 41:8). ’n Verbondsvriend moet die hart van die Koning verstaan. יהוה deel Sy bedoeling nie bloot om te informeer nie, maar om Avraham in te nooi tot voorbidding — ’n patroon wat later vervul word in Messias Yeshua, wat gesê het: “Ek noem julle nie meer diensknegte nie, maar vriende.”
#UitnodigingTotVoorbidding

2. Wat gee Avraham die moed om die Regter van die hele aarde te bevraagteken?
💭Verbondsgeloof kweek afgesonderde vrymoedigheid. Avraham bevraagteken nie יהוה se gesag nie; hy beroep hom op Sy tzedakah(geregtigheid). Sy vraag — “Sal die Regter van die hele aarde nie reg doen nie?” — weerspieël vertroue in יהוה se morele volmaaktheid. Ware gebed probeer nie om יהוה te manipuleer nie; dit beroep Hom op Sy openbare karakter.

3. Waarom stop Avraham by tien regverdiges?
💭In Hebreeuse tradisie (en dus ook ons) vorm tien ’n minyan — die minimum gemeenskap vir openbare gebed. Tien regverdiges sou kollektiewe verdienste toon wat ’n stad kon bewaar. Die afwesigheid van tien, toon Sodom se volledige morele verval. Die getal is nie toevallig nie — dit weerspieël die verbondsgemeenskap as saad van verlossing.

4. Wat leer hierdie gedeelte ons oor Goddelike geregtigheid?
💭YHVH יהוה se geregtigheid is nooit meganies nie; dit is verhoudingsgerig. Hy luister, redeneer en antwoord. Elke uitruil openbaar Sy geduld — die Almagtige wat menslike deernis ernstig opneem. Geregtigheid in die Torah is nie koue straf nie, maar die herstel van balans tussen afgesonderdheid en barmhartigheid.

5. Die gesprek eindig met יהוה wat vertrek en Avraham wat “teruggaan na sy woonplek.” Wat leer hierdie stil einde ons oor die verantwoordelikheid en werklikheid van die Tzaddik se gebed?
💭Die einde is eenvoudig, maar diep. Avraham het sy rol vervul: hy het met יהוה geworstel totdat die grense van moontlikheid bepaal is.Toe die gesprek klaar was, het die Mishpat (oordeel) in werking getree, en die Tzaddik (regverdige) het teruggekeer na sy aangewese pos. Hy hoef nie die oordeel te aanskou nie. Dit leer ons dat ware gebed nie gaan oor om ons sin te kry nie, maar om ons wil in lyn te bring met die volmaakte Mishpat van יהוה — om te weet ons het ons deel in Tefillah (gebed) gedoen.

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Aliyah 3

Shalom, friends of The Way Derech Ha Yashar!

May יהוה open your eyes to discern righteousness in an age that blinds itself to truth and may the mercy that spared Lot guide you to lead others out of darkness.

Aliyah 3 – Bereshit/Genesis 19:1–20

Two malakhim (messengers) arrive in Sodom in the evening. Lot, sitting at the gate, welcomes them into his home, offering protection and a meal. But the men of Sodom surround the house, demanding the visitors for abuse. Lot refuses, pleading for righteousness’ sake. The malakhim strike the mob with blindness and warn Lot to flee with his family before judgment falls. As dawn approaches, they urge, “Escape for your life — do not look back!” Lot hesitates, but יהוה’s mercy seizes him and his household, leading them toward refuge.

1. Why are the malakhim described as men and not as heavenly beings?
💭Torah often shows divine messengers in human form to test human discernment (binah). Lot’s welcome contrasts with Sodom’s violence — a moral test of sight versus blindness. To see יהוה’s messengers, one must already walk in righteousness; Sodom’s blindness is spiritual before it becomes physical.

2. Lot insisted that the Malakim (Angels/Messengers) enter his house immediately. Was this Hachnasat Orchim (hospitality) a true act of Tzedek (righteousness), or was it the remnant of Abraham’s teachings guiding a compromised man?
💭Lot clearly remembered the Halakha (way of walking) of his uncle Abraham, who prioritized the welcoming of the stranger. Lot’s actions show a flicker of the righteous Mitzvah (commandment), even though he lived among the wicked. However, his choice to live in Sodom demonstrates his spiritual compromise. His fleeting Hachnasat Orchim was just enough to trigger יהוה’s intervention for his safety, showing that even small acts of Chesed (loving-kindness) can have a great impact in the hour of Mishpat (Judgment).

3. Why blindness? Why not instant destruction?
💭The physical blindness is a mirror of the spiritual state of the Sodomites. Blindness exposes what sin already causes — loss of moral vision. The physical blindness of the men mirrors their inner darkness. יהוה’s judgment often begins by letting people walk in the blindness they’ve chosen. Still, even judgment holds mercy — they are struck, not slain. (Brit Chadashah example: Yocḥanan 9 “If you were blind, you would have no sin)

4. As Lot and his family are being led out, why does he hesitate when told to flee?
💭This is a core Halakha for spiritual deliverance. When יהוה offers Ge'ulah (redemption) from a life of Risha, the escape must be absolute and without reservation. Looking back symbolizes the heart's longing for the familiarity and comfort of the past, even if it is corrupt. The command is to run forward, without any hesitation or nostalgia for the very place יהוה is destroying. True Teshuvah demands a complete clean break with the past.

5. Lot pleads with the Malakim to be allowed to escape to a tiny town called Zoar, saying, “I cannot escape to the mountain, lest evil overtake me.” What does this final act reveal about the limitations of his Emunah?
💭Even while being miraculously saved, Lot’s Emunah is weak. He fears יהוה’s judgment and doubts יהוה’s ability to protect him in the desolate Midbar (wilderness). He begs for a small, safe compromise (Zoar). This teaches that a life of compromise (living near Sodom) weakens the soul, leaving it unable to trust יהוה’s complete provision fully. Ge'ulah requires radical trust, but Lot was only capable of limited trust.

TheWayDHY comment: True friends communicate with each other. Please share your thoughts on the relevant Aliyah here on Facebook.

Shalom, vriende van The Way Derech Ha Yashar!

Mag יהוה jou oë oopmaak om geregtigheid te onderskei in ’n tyd waar mense hulself blind maak vir waarheid, en mag die barmhartigheid wat Lot gespaar het, jou lei om ander uit die duisternis te bring.

Aliyah 3 – Bereshit /Genesis 19:1–20

Twee malakhim(boodskappers) arriveer teen aand in Sodom. Lot, wat by die stadspoort sit, verwelkom hulle in sy huis, bied beskerming en ’n ete aan. Maar die manne van Sodom omsingel die huis en eis die besoekers vir misbruik. Lot weier en pleit om die onskuldiges te beskerm. Die malakhim tref die skare met blindheid en waarsku Lot om saam met sy gesin te vlug voordat oordeel neerdaal. Met dagbreek dring hulle aan: “Vlug vir jou lewe — moenie omkyk nie!” Lot huiwer, maar יהוה se barmhartigheid gryp hom en sy huisgesin aan en lei hulle na veiligheid.

1. Waarom word die malakhim as mans beskryf en nie as hemelse wesens nie?
💭Die Torah wys dikwels dat Goddelike boodskappers in menslike vorm verskyn om menslike onderskeidingsvermoë (binah) te toets. Lot se gasvryheid staan in skerp kontras met Sodom se geweld — ’n morele toets tussen sig en blindheid. Om יהוה se boodskappers raak te sien, moet mens reeds in geregtigheid wandel; Sodom se blindheid was geestelik lank voordat dit fisies geword het.

2. Lot dring daarop aan dat die malakhim onmiddellik sy huis betree. Was hierdie Hachnasat Orchim (gasvryheid) ’n ware daad van Tzedek (geregtigheid), of net die oorblyfsel van Avraham se leer wat ’n gekompromitteerde Lot nog gedra het?
💭Lot het duidelik die Halakha(lewenswandel) van sy oom Avraham onthou, wat die verwelkoming van vreemdelinge as ’n afgesonderde plig gesien het. Sy dade toon nog ’n flikker van die regverdige Mitzvah (gebod), selfs al woon hy tussen die goddeloses. Tog wys sy keuse om in Sodom te woon op geestelike kompromie. Sy kortstondige Hachnasat Orchim was net genoeg om יהוה se ingryping te aktiveer — ’n herinnering dat selfs klein dade van Chesed(liefdevolle goedhartigheid) groot invloed het in die uur van Mishpat(oordeel).

3. Waarom blindheid? Waarom nie onmiddellike vernietiging nie?
💭Die fisiese blindheid weerspieël die geestelike toestand van die Sodomiete. Blindheid ontbloot wat sonde reeds doen — die verlies aan morele visie. Die manne se blindheid is ’n beeld van hul innerlike duisternis. יהוה se oordeel begin dikwels deur mense toe te laat om te “stap” in die blindheid wat hulle self gekies het. Tog bevat selfs oordeel genade — hulle is getref, nie vernietig nie. (Brit Chadashah-voorbeeld: Yochanan 9 — “As julle blind was, sou julle geen sonde hê nie.”)

4. Toe Lot en sy gesin uitgelei word, waarom huiwer hy toe hy beveel word om te vlug?
💭Dit is ’n kernbeginsel van Halakhavir geestelike verlossing. Wanneer יהוה Ge’ulah (verlossing) bied uit ’n lewe van Risha(boosheid), moet die ontsnapping volkome wees — sonder voorbehoud. Om terug te kyk simboliseer die hart se verlange na die bekendheid en gemak van die ou, korrupte lewe. Die opdrag is om vorentoe te hardloop, sonder huiwering of nostalgie vir dit wat יהוה self besig is om te vernietig. Ware Teshuvah vra ’n volkome en skoon breuk met die verlede.

5. Lot pleit by die malakhim om na ’n klein dorpie, Zoar, te vlug en sê: “Ek kan nie na die berg ontsnap nie, anders sal onheil my oorval.” Wat openbaar hierdie laaste daad oor die beperkings van sy Emunah (geloof)?
💭Selfs terwyl hy wonderbaarlik gered word, bly Lot se Emunah swak. Hy vrees יהוה se oordeel en twyfel aan Sy vermoë om hom in die Midbar (woestyn) te beskerm. Hy smeek vir ’n klein kompromie — Zoar — ’n “veiliger” opsie. Dit leer dat ’n lewe van kompromie (om naby Sodom te woon) die siel verswak, sodat dit nie volkome op יהוה se voorsiening kan vertrou nie. Ware Ge’ulah vra radikale vertroue, maar Lot kon slegs beperkte geloof hanteer.