Biblical Symbols

Twins at the Mountain

Posted on May 27, 2025 by K. Gallagher

A Sivan & Shavuot Reflection

The Twins of Sivan—Gemini, or Teomim—are more than a celestial sign. They mirror a mystical reality: the divided, dynamic inner life of every human soul. In

Scripture, the most iconic twins are Jacob and Esau—born of the same womb, struggling from the moment of conception.

In the womb, they wrestled. At birth, they emerged distinct—Esau red and hairy, Jacob grasping his heel. Esau becomes the hunter, the man of the field, of this world; Jacob, the tent-dweller, the man of inward pursuit and divine destiny. These twins symbolize more than two brothers — they represent the inward duality within every soul:

Esau: Earthly, impulsive, sensual, flesh-driven
Jacob: Heavenly, thoughtful, prophetic, spirit-led (but not perfect!)

Esau reflects untamed strength, raw desire, and worldly instinct. Jacob reflects the yearning for righteousness, the pursuit of intimacy with God—but also fear and manipulation. One is not evil and the other good. Each represents a force that must be transformed. This dynamic is vividly described by Paul in Romans 7:

“I see a different law in my members, waging war against the law of my mind… Wretched man that I am! Who will rescue me from this body of death?” (Rom. 7:23–24)

During the Omer Count, this war is brought to the surface — not to shame us, but to integrate us. Unlike Passover (Nisan 14) or Sukkot (Tishrei 15), Shavuot is not fixed by a date—but by a journey to the mountain. The name of the feast—“Weeks”— is about TIME, because time is the medium through which God heals the fracture between Spirit and Flesh, Jacob and Esau, Law and Spirit.

Revelation does not arrive hastily; it waits for the completion of the 7×7 journey—a journey that exposes our inner dualities and awakens our deep need for both divine instruction and spiritual empowerment.

Time allows the fracture to be felt—so it can be healed not through striving, but through surrender in covenant. Jacob needs truth to stay on the narrow path. Esau needs grace to come to the table. But neither can grow without time—sacred, repeated, transforming time. Dr. Henry Cloud frames this as the triad of healing: grace + truth + time.

This is exactly what the 7×7 count provides (this is true of all appointed times):

Grace isn’t received once—it is practiced across many moments.
Truth isn’t absorbed overnight—it is tested and confirmed over time.
Wholeness doesn’t arrive all at once—it comes through the accumulation of consistent transformation.

This mirrors how trauma and brokenness are often layered. God responds not with haste but with patient and holy repetition—because you are being re-patterned into His likeness, not just patched up with a bandaid. He doesn’t leave scars behind. During Sivan, we reach the mountain of God on Shavuot. This is the divine answer to our inward war:

The Torah clarifies the path: “This is the way, walk in it.” It appeals to our Jacob.
The Ruach (Spirit) empowers the walk: “Not by might nor by power, but by My Spirit.” It sanctifies the Esau within.
The Covenant creates time and space for transformation: “We will do, and then we will understand.” (Ex. 24:7)

This triad—Torah, Spirit, Covenant—mirrors grace, truth, and time in action. Rather than rejecting Esau or idealizing Jacob, Sivan invites us to transform the

Esau within — not by suppressing him, but by redeeming him. Just as Jacob eventually embraces Esau, so we must learn to embrace and integrate the parts of us that were once in rebellion. In Jewish terms, this is the process of birur — sifting or clarifying, separating light from darkness. But the goal is not permanent separation. Birur refines, but doesn’t discard. This process gives clarity that leads to unity and restoration (tikkun). Jacob cannot be whole until he reconciles with Esau (mystically speaking). Spirit cannot truly reign unless the flesh has been submitted, not annihilated.

Thus, the Teomim of Sivan teach:

The inward war is not failure — it is the birth canal of transformation.
Conflict leads to covenant, when placed under divine instruction.
Spirit and flesh are not equals, but they are both part of the process of becoming whole.

Thus, the danger has never been having a “twin” nature — the danger is division/separation without direction/godly counsel. The spiritual journey is not to choose between Jacob and Esau but to become Israel — the one who wrestles, is transformed, and walks with God.

Yeshua is the ultimate Te’om — the twin-natured Redeemer who showed us the Way. He unites all opposites within Himself. And He invites us into that same integration:

“The glory which You have given Me I have given to them, that they may be one, just as We are one; I in them and You in Me, that they may be perfected in unity, so that the world may know that You sent Me, and loved them, even as You have loved Me.” (John 17:22–23, NAS95)

Through Him, the tension within us can become a holy marriage, a joyful harmony, or a glorious dance. If you are wondering how Yeshua’s followers could be “with one mind in the same place” on Pentecost when we can’t even agree on the “date” of Shavuot, this is the answer. It was never about a “date,” but an accounting and a journey. Perhaps that’s why Sivan’s sense is “walking.” Walking requires two like but opposite things to work together, to be balanced. Without the harmony of two becoming one, we are paralyzed, stripped of the ability to move forward in the Way.

Reflection Questions

What does my “Esau” look like — where do I wrestle with earthly desires, impulses, or instincts?
In what ways am I reaching out, like Jacob, for higher things — but struggling in the process?
How is God inviting me into a deeper union of Torah (instruction) and Spirit (power)?
Where in my life do opposites feel irreconcilable — and how can covenant bring them together?
What part of me have I condemned or ignored, rather than inviting into covenant transformation?

Categories: Biblical Symbols, Moedim, new moon | Tags: Inward War, Pentecost, revelation, Shavuot, Sivan, Third Month, transformation, unity | 4 Comments

A Voice is Heard in Ramah Part I

Posted on October 26, 2023 by K. Gallagher

Thus says Adonai: “A voice is heard in Ramah—lamentation and bitter weeping—Rachel weeping for her children, refusing to be comforted for her children, because they are no more.” (Jeremiah 31:15, TLV)

Today, Cheshvan 11^th, is the yahrtzeit (remembrance of the day of one’s passing) of the matriarch Rachel. Whether or not Rachel actually passed on this date, the prophetic significance that Rachel represents is deeply tied into the themes of the eighth month, often dubbed the Month for Messiah. The eighth month is the only one that doesn’t have any Biblical or traditional holidays, but the new beginning significance of the number eight alludes to a future time when Messiah will inaugurate the third Temple. The first Temple was completed in the eighth month (1 Kings 6:38), but King Solomon waited almost an entire year later to dedicate it in the seventh month alongside the festival of Sukkot (1 Kings 8).

The Tabernacle and the Temple represent the indwelling Presence of Adonai, His people, and the Messiah – God tabernacling among, with, and in His people.[1] Jewish commentators glean this truth from Exodus 25:8,“And let them make a sanctuary for Me, that I may dwell in their midst. (LITV)” They see the eighth month as being reserved for the time of Messiah and His dedication of the third Temple. The exile will finally be over when Mashiach returns and restores all things (Acts 3:21). But what does any of this have to do with Rachel?

Joseph is arguably the most notable son of Jacob, as he was chosen to save the entire family (and future) of Israel, which prophetically figured the future salvation work of Yeshua. In fact, there numerous parallels between the lives of Joseph and Yeshua. Because of this, there is a common belief in Judaism that there is a Messiah ben (son of) Joseph and a Messiah ben David, the former coming as a suffering servant, and the latter as a conquering king. Christians have a similar understanding in the first and second coming of Messiah.

Rachel’s first born son Joseph was mockingly called the Ba’al HaChalomot, Master of Dreams, by his brothers. And due to their jealous animosity, Joseph became the first exile of Israel. This little nugget is important to remember. When Joseph was a young man, God gave him two dreams foretelling how in the future, he would rule over his brothers. In the first dream, Joseph and his brothers were symbolized by sheaves of wheat. When Joseph recounted the dream to his brothers, it ticked them off because they understood clearly what the dream meant. In his second dream, the sun, moon, and eleven stars bowed down to Joseph. Jacob understood that he was the sun, Rachel was the moon, and Joseph’s brothers were the stars. These dreams were part of the reason his brothers were envious of him. Soon afterwards, Jacob sent Joseph to check on his brothers while they were out shepherding sheep, and this is when they conspired at first to kill Joseph, but ended up putting him into a pit. Jacob, upon seeing the bloodied coat of Joseph that his brother’s used to deceive him, went into great mourning.

Jacob tore his clothing and put on sackcloth and mourned for his son many days. All his sons got up along with all his daughters to console him, but he refused to be comforted. He said, “For I will go down to Sheol to my son, mourning.” So his father kept weeping for him.” (Genesis 37:34-35, TLV)

Notice how the prophet Jeremiah sees Rachel doing the same thing, but not just for Joseph. She laments and weeps for his many descendants who had also been sent into exile.

Thus says Adonai: “A voice is heard in Ramah—lamentation and bitter weeping—Rachel weeping for her children, refusing to be comforted for her children, because they are no more.” (Jeremiah 31:15, TLV)

But there is a promise and exhortation that Adonai gives to Rachel.

Thus says Adonai: “Restrain your voice from weeping and your eyes from tears. For your work will be rewarded”—it is declaration of Adonai—“when they will return from the land of the enemy. So there is hope for your future”—it is declaration of Adonai—“when your children will return to their own territory.” (Jeremiah 31:16-17, TLV)

In Judaism, Cheshvan 11^th has become a type of Jewish Mother’s Day. In a sense, all mother’s suffer pain and toil to birth and raise children. But, I find this Jewish Mother’s Day especially poignant, since there are so many grieving mothers in Israel due to the atrocious attacks of Hamas. Grace in Torah firmly stands with Israel and grieves with the many that have lost family and friends. I was in the Land on Simchat Torah when war broke out (more on that in Part II). I have a tiny inkling of what our Jewish brothers and sisters endure as they protect and fight for their inheritance. And whether Christians realize it or not, the Land IS one of the promises of the New Covenant, which goes back to the Covenant with Abraham.[2]

Mother Rachel’s Tears

Macedonian Encyclopedia, MANU, 2009, p., Public domain, via Wikimedia Commons

Unlike the other matriarchs and patriarchs, Rachel was not buried in Hebron at Machpelah. She is separated or exiled from Hebron and Machpelah (Cave of the Couples) despite it not being far from where she died. Why? If Rachel was the wife Jacob had intended to marry from the beginning, and she was the one he loved the most, why would she be buried on the side of road and not in the family grave site? Does this seem unnatural to you? In Jewish tradition, caring for the dead is the highest form of chesed, lovingkindness, because a dead person has no capability of returning the favor or paying one back. Caring for their body is a completely selfless act. If Jacob loved her so much, we must ask why she was buried where she was.

Perhaps Jacob knew something that we don’t easily see. God certainly chose Rachel, even after her death, to symbolize his mourning and deep desire for His wayward children to return to Him. Maybe Adonai allowed Jacob to see a glimpse of this, or maybe through Jacob’s grief He ensured that Rachel’s burial would be different. Rachel experienced “hard labor” and died giving birth to the final son of Jacob, Benjamin, on the Way to Ephrath (fruitfulness) near Bethlehem, the House of Bread. She called him Ben-oni, Son of My Sorrows, and Jacob changed his name to Ben-yamim, Son of my Right Hand. When Israel was finally able to enter the Promised Land, it occurred in the territory of Benjamin, who was the only son of Israel born in the Land.

Ema Rachel was “separated by her burial.” Why was she not “gathered to her people”? One might conclude that her incident of hiding her father’s idols under her saddle and saying she was on her “moon” cycle earned her death and separation, even in burial. If that is the case, Adonai still chose her to prophetically represent His deep longing for His wayward children to come home – children who had forsaken Him for the idols of their neighbors. Through the mouth of Jeremiah, Adonai proclaimed:

“Set up for yourself roadmarks, place for yourself guideposts; direct your mind to the highway, the way by which you went. Return, O virgin of Israel, return to these your cities. How long will you go here and there, O faithless daughter? For the LORD has created a new thing in the earth—A woman will encompass a man.” (Jeremiah 31:21-22, NASB)

Jeremiah spoke to people who were about to experience the judgment of Adonai that would result in their exile. Rachel’s tomb marks the place where the Babylonians marched the captives from the Land. But it is also the path one must take upon returning home. Separation, then gathering, renewal, and new life.

If one counts from the first day of the year (Tishrei 1) or Rosh Hashanah to Cheshvan 11, it equals forty-one. Forty-one is also the numerical value of אם (Em), which means “mother.” In Jeremiah, Mother Rachel prophetically weeps for her children who are “no more.” We also read this account in the haftarah portion on the second day of Rosh Hashanah (Jeremiah 31:1-19).

“At that time,” declares the LORD, “I will be the God of all the families of Israel, and they shall be My people.” (Jeremiah 31:1, NASB)

“With weeping they will come, and by supplication I will lead them; I will make them walk by streams of waters, on a straight path in which they will not stumble; for I am a father to Israel, and Ephraim is My firstborn.” (Jeremiah 31:9, NASB)

Weeping and mourning turning to laughter and rejoicing prophetically figures the restoration of all things. This is the theme of Jeremiah 31, which contains the prophecy of the new covenant. The Shabbat and festival Psalm read during the Birkat haMazon (Blessing After Meals) is Psalm 126. When you are full and satisfied (Dt. 8:10), remember that your work, toil, and pain will be rewarded. He is faithful. Returning exiles are “like dreamers,” who weep like mama Rachel, carrying their bags of seed. But they will return carrying their sheaves with them. They will rejoice in Simchat Torah. And the sheaves of Joseph’s dream will bow down to their Savior, but they won’t be alone. The first fruits guarantee that the whole field, the full harvest, is absolutely complete (Ezekiel 37:15-28, John 3:16, Romans 11).

Psalms 126:1-6 (NASB)

1 A Song of Ascents. When the LORD brought back the captive ones of Zion, we were like those who dream.

2 Then our mouth was filled with laughter and our tongue with joyful shouting; then they said among the nations, “The LORD has done great things for them.”

3 The LORD has done great things for us; we are glad.

4 Restore our captivity, O LORD, as the streams in the South.

5 Those who sow in tears shall reap with joyful shouting.

6 He who goes to and fro weeping, carrying his bag of seed, shall indeed come again with a shout of joy, bringing his sheaves with him.

The pattern of our complete redemption has been spoken from the Beginning. It will involve sorrow and trouble and hard birth pangs, but it will result with a celebration of the Son of the Right Hand, and great JOY.

Kever Rachel – Rachel’s Tomb

Dreamstime ID 277986163

In 2018, I had the opportunity to visit Kever Rachel (Rachel’s Tomb) near Bethlehem. Rachel means a “ewe,” a sheep, and yet she was the FIRST woman shepherdess mentioned in the Bible. Shepherds guard, protect, lead, water, and feed the flock – something the resurrected Messiah said was expected from those that love Him (John 21).

Prophetically, Rachel symbolizes the Shekinah, the Divine Indwelling Presence[3], the Holy Spirit, Who, as Lady Wisdom, calls out to the wayward, lost, exiled, and bound children of Adonai. His desire is to release the prisoners, set the captives free, and bind up the broken hearted (Is. 61). And like a Mother Bird, He longs to gather them under His Wings. Rachel’s irregular burial “on the Way,” and her great pain, toil, and even death resulted with the last son, the Son of the Right Hand, who completed the House of Israel. This pattern points the Way back from the exile and to the restoration of all things (Acts 3:19-21).

Through the imagery of Rachel, God shows us labor pain, birth, death, wailing, mourning, and also great hope for the future. This is life in a nutshell. Rachel weeps, but she will be restored. Rather than being a symbol for death and separation, she pictures new life, repentance, reconciliation, and restoration. She is also connected to dreams and dreamers, the Bat Kol, Voice of God, the future, great joy, seeds growing into sheaves, laughter, prophecy, and Messiah. Most succinctly, she figures exile, redemption, and restoration. This story is told over and over through her life and in the lives of her children.

Rachel’s Tomb is considered the third most holy site in Israel. It once looked more like the first image in the photos below. Today, there is a winding paved road flanked by 50 foot concrete walls, dotted with IDF guard stations, that leads to the structure. These measures are in place to protect pilgrims from terror attacks from nearby Bethlehem, now an Arab city in the “West Bank.” The only indication that Rachel’s tomb looks anything like it did in the past, before all the security
measures were built, is the interior limestone floors, walls, and domed ceiling.

The winding drive was depressing and the entrance looked more prison like than a “holy” space. As we approached the entrance, the oppression was thick and heavy. It wasn’t what I expected. As I walked through the door, my sunglasses broke and fell off my face. I caught them in my hand as I crossed the threshold. Later, I would find that to be the perfect metaphor for my experience. Sometimes, we must remove the artificial lenses we have placed over our eyes because it is dimming our vision and blocking “the light.”

When I looked around, I was disappointed that there was nothing overtly “spiritual” about the place. Adonai had built Rachel up so strongly in my heart that I expected her to (figuratively) meet me there. But alas, all I sensed was heaviness, like the concrete barriers that surrounded everything around us. The men and women were separated, as is normal in Orthodox Jewish spaces. Both sides had many there praying, some very loudly, with wails reminiscent of Rachel weeping for her children. I wondered how many were there because they had lost children due to terror attacks, war, or some other tragedy, or who were dealing with the pain of barrenness. I took some photos and then prayed through my disappointment. “Abba, please show me what is here. I want to see.”

As I opened my eyes after praying, I felt the Holy Spirit, and looked again. While in the natural everything was the same, I began to see the space with new eyes. The Holy Spirit had removed my natural lenses. The ancient limestone walls, shelves lined with prayer books, and the people remained. But, as I listened to the din of prayer by all those visiting, I noticed something that I failed to see before.

Suddenly, it was all very apparent. First, there were so many women! So many PREGNANT women! Large bellies full of life, and the laughter and cries of little children echoing against the golden limestone walls. Whispered prayers, chanted prayers, and even loud wailing pleas clouded the air and created an incense that I couldn’t smell with my natural senses. It all coalesced into a spirit-filled cacophony that I was ashamed that I couldn’t detect previously.

I scanned the room and noticed pews filled with old women, long past child rearing years, who sat there praying for their children, grandchildren, and great grandchildren. Their plain clothes, covered heads, and wrinkled faces were like the epitome of every storybook old woman I’ve ever read about. Generations were represented in that place, and they all knew what and WHO “Rachel” represented. But, I was just opening my eyes like one of the newborns.

One particular old lady sat in the back. My mentor slowly walked towards me at that point and said, “If you give her some shekels, she will bless you.” I have no idea how she knew this would be the case, but already in awe of seeing with new eyes, I did what she suggested. I carefully made my way to the old woman while riffling through my pocket for coins. I reached out to the old Jewess and handed her some shekels. She looked up at me, not with contempt, judgment, or confusion (I am obviously of gentile descent), but with the tenderness of a loving mother or grandmother. She gently grabbed my hand and gave me a blessing in Hebrew. Though I could only make out a few words, my spirit resonated with them and I knew I had received a great honor. Then to my surprise, that old Jewess kissed the back of my hand with the softest lips I’ve ever felt. It was as if ema Rachel had kissed me herself. I was undone.

Overwhelmed, I slowly walked away, choked up by the flood of feeling and images that raced through my mind. I whispered to Adonai, “I get it! I see!”

Rachel is barren wombs who are now full of fruit.[4] She is idol worshipers turned and transformed into the image of Messiah.[5] She represents sacrifice and intercessory prayer. New life. Old life. Just LIFE. Cries, wails, despair and prayers, are exchanged for laughter and shouts of joy that echo throughout the centuries. Rachel died on the Way to Ephrat, fruitfulness. She is very near to the House of Bread – Bethlehem, the place the True Bread from Heaven was born. There is a reason she is not resting in Machpelah with the other patriarchs and matriarchs. She remains with her children in the exile, in their punishment and throughout their separation, calling loudly to them, crying for them to return.

Rachel exudes the love of our Father, whose holiness and righteousness requires justice; but like any good parent, hates to see us suffer all the same. And all the while, despite our treachery, unfaithfulness, and disrespect, His plan is to bring Israel back into His Bosom. And not just Israel, but the nations with them.[6] The prophets all proclaim this. The guilty will not go unpunished, and yet the chesed and mercy of Adonai abounds towards His people (Ex 34, Is. 54:8).

One night, before visiting Rachel’s Tomb, I had a very lucid dream about her. She was gripping metal birthing bars and was in the throes of labor. There were a few of us there who were like midwives and support. As her pains grew more intense, great drops of sweat ran down her face, thoroughly soaking her dark hair and clothing. As she screamed and pushed, her face would change. With one contraction she would be a woman, then the face of man, then the face of child. Many, many faces of all races and ages rippled to life as she travailed. Finally, she gave birth to a son, and he was half grown, the age of 7 or 8.

The dream was so real and graphic that I woke up in shock. It was later that I realized that Rachel is still giving birth, because that is what the Holy Spirit does, He grants us the spirit of repentance so we can accept Yeshua as our Messiah and Savior. Like Joseph’s multicolored tunic, they are from all walks of life and of all ages. He is the Savior of the whole world and He travails for us. And like her, we are meant to travail for the Kingdom too. Paul said, “My little children, for whom I am again in the pain of childbirth until Christ is formed in you,” (Galatians 4:19, NRSV)

The “faces” are those who have grown from seeds scattered in exile among the nations. Our Father’s Word comes to pass even in our punishment for disobedience.[7] The harvest is ready, sheaves are being bound (for the LORD), and they will all bow down to him, and every tongue will confess. Some see the bloodied tunic and assume Joseph is “no more,” that the wild beasts of the world have torn him to pieces. They refuse to be comforted like Jacob and Rachel. They are wrong. He lives, even in Egypt, a place of exile.

If you want to visit Rachel, know that the Way is narrow. It’s a tight place. A protected, restricted, and guarded path. It’s not easy to get there. Yet, Her birth pangs are steadily coming. Contraction after contraction. Wave after wave. Great streams of sweat and tears mar her face. But her work WILL be rewarded! And so will yours, son or daughter of Rachel!

In 2016, before my first trip to Israel, I “just so happened” to receive the following audio teaching from The Land of Israel (more about them and Arugot Farm in Part II). When Rabbi Katz sang the song that returning exiles, (Jews making Aliyah), are taught, I ugly cried, but it was a cry of joy and wonderment. I hope you will take the time to listen to this short message.

Can you hear Rachel calling for you to come home? Do you have ears to hear? She’s not in Hebron. She is not in Machpelah. She is on the Way waiting for you… Keep your eyes from weeping. Ask for new lenses. Adonai will provide them, even in the gloom and darkness of judgment and war.

Part II

PRAYER

Join me in prayer for Israel, Jerusalem, and all the men, women, and children who are standing firm set on protecting their inheritance from Adonai. For all those lost in the darkness of exile, bondage, captivity, spiritual darkness, and confusion. For all of our children, both physical and spiritual, and for prodigals to return home. Pray for blind eyes to be pierced by the light of Messiah, the suffering Servant, like Joseph, Who gave everything, even His life for the sheep. For all those entrenched in idol worship, like Laban, and the ancient House of Israel (Ephraim). Pray for our enemies near and far who are entrapped by fear and strong delusion making them sell themselves and their children to corrupt governments believing they are free when they are shackled to false ideologies. Pray for the lives of the unborn and all babies that are destroyed to satisfy the desires of greed, selfishness, hatred, and fear for the future. Pray for those who are sick and suffering, in pain, or who are isolated, estranged, or rejected.

May Adonai heal our land and restore our captivity. May He unify us in His love. May we cry so loudly that the Egyptians hear it when Joseph reveals himself and reunites the family of God.

For all these we pray. We wail and weep and cry out to the Most High, and He hears our prayers.

[1] Psalm 27:4, John 2:21, Romans 8:9, 1 Corinthians 3:16-17; 6:19-20, 2 Corinthians 6:16, Ephesians 2:20-22, Revelation 21-22.

[2] Genesis 12:1-9; 15:1-21, Jeremiah 31:31-40, Ezekiel 11:16-21; 36:24-38.

[3] While the word Shekinah does not appear in the Bible, the concept of the (in)Dwelling Presence of God certainly is. The verbal root of shekinah is sha-khan (H7931) meaning to abide, dwell, tabernacle, and lodge. It has always been the desire and will of Adonai to dwell with and in His people. Yeshua told His followers “to abide” in Him, the True Vine (John 15). Shakhan is also the root of the word Tabernacle, Miskhan, the place where the Presence of Adonai dwelled among His people in the wilderness, and later in the Temple. “And let them make a sanctuary for Me, that I may dwell in their midst.” (Exodus 25:8, LITV) Like Christians, Jews understand that the Tabernacle and Temple mystically figures God’s people (1 Cor. 3:16-17). What dwells in the Tabernacle or Temple? The Spirit of Adonai. In Hebrew, Ruach (Spirit) is a feminine word. When personified, the Spirit is expressed in the feminine form. A Biblical example is Woman/Lady Wisdom in the Book of Proverbs, Who was with God at the Creation. Shekinah is a feminine noun meaning, the “Abiding/Dwelling One.” Dr. Ben Gigi, a Jewish Believer and Hebrew teacher, explains Shekinah here: https://hebrew.jerusalemprayerteam.org/shekinah-divine-presence/

[4] “Shout for joy, O barren one, you who have borne no child; break forth into joyful shouting and cry aloud, you who have not travailed; for the sons of the desolate one will be more numerous than the sons of the married woman,” says the LORD. “Enlarge the place of your tent; stretch out the curtains of your dwellings, spare not; lengthen your cords and strengthen your pegs. For you will spread abroad to the right and to the left. And your descendants will possess nations and will resettle the desolate cities.” (Isaiah 54:1-3, NASB)

[5] “Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor homosexuals, nor thieves, nor the covetous, nor drunkards, nor revilers, nor swindlers, will inherit the kingdom of God. Such were some of you; but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ and in the Spirit of our God.” (1 Corinthians 6:9-11, NASB)

[6] Genesis 17:6,16; 35:10-12 Psalm 67; 86:9, Isaiah 2:2-5; 11:10; 19:16-25; 49:6; 60:1-22, Jeremiah 16:19-21, Micah 4:1-5, Zechariah 8:20-23, Romans 11:25-36, Ephesians 3:1-13, Revelation 5:9; 14:6-7, etc.

[7] Isaiah 55:9-11 (NASB) “For as the heavens are higher than the earth, So are My ways higher than your ways And My thoughts than your thoughts.

10 “For as the rain and the snow come down from heaven, And do not return there without watering the earth And making it bear and sprout, And furnishing seed to the sower and bread to the eater;

11 So will My word be which goes forth from My mouth; It will not return to Me empty, Without accomplishing what I desire, And without succeeding in the matter for which I sent it.

Categories: Biblical Symbols, Messianic Issues, new moon, Women | Tags: Benjamin, Cheshvan, Ehpraim, Eighth Month, Exile, Joseph, New Covenant, Rachel, Redemption, restoration, return, Tears, weeping | 4 Comments

The Seven Ushpizin of Sukkot

Posted on September 26, 2023 by K. Gallagher

Chag Sameach dear Readers! Last year, after the Feast of Tabernacles, I wrote about the passing of a dear friend and my experience in Israel. I promised an article on the seven ushpizin (figurative guests/visitors) of one’s sukkah because a large part of what was so awesome, was:

“The Seven Shepherds” Painting by Kisha Gallagher 2018

how the Father tied this traditional theme with my sister to bring me comfort in a time of grief. Because of its length, I have chosen to post it in PDF format. Though it is lengthy, it is not meant to be read all at once. Start with the intro and the first day and then go from there. This article is designed to help with introspection as we sit in our sukkah and commune with the Father. I did not have time to include photos or graphics, as I am now on way back up to Jerusalem for the Feast.

I dedicate this devotional to the memory of my beloved friend, Landra Kerekes, on her Yahrzeit (anniversary of death). I love and miss you, and I know you are rejoicing with our King in Jerusalem above!

The Seven Ushpizin (PDF)

Categories: Biblical Symbols, Devotional, Moedim | Tags: Booths, Sefirot, seven, Sukkot, Tabernacles, Ushpizin | 2 Comments

Miriam, Looking For a Well

Posted on October 24, 2022 by K. Gallagher

In memory of Landra Kerekes June 13th, 1972 – October 9th, 2022

This post contains a lot of photographs, so my writing might appear oddly broken up by them on mobile devices.

This year, I had the pleasure of being in the Land of Israel during Sukkot (2022). But for the first time, my heart was torn about going. This was especially surprising since Covid had prevented me from traveling since my last trip in 2019. I felt a great deal of guilt about my heart not being completely elated at the great blessing and opportunity of taking my feet to Jerusalem during the feast.

There were two reasons for my apprehension. The first was due to the fact that I would have to miss my son’s turning blue ceremony in the Army. Though I was able to briefly see him in July when he turned green, I do not know when I will be able to see him again. It was difficult on my momma’s heart to miss this occasion. The second is the reason for this post. One of my dearest friends was in her last weeks of life, and after seeing her during the Days of Awe the Shabbat morning before Yom Kippur, I knew she would likely pass while I was away and I would miss any opportunities to see her in this life again.

But I had made a commitment in service to Adonai and His people. Mercifully, I was able to speak with my son before my flight took off, and I rested knowing that my husband, other son, and my mother in love were there to support him. Our first full day in the Holy Land was on Shabbat. We were in Jerusalem and spent the day in the Old City. I brought all of my anguish to Adonai at the Kotel. As usual, I imagined the Holy One looking through the lattice of the Wall at the many gathered there to worship Him to be as close as possible to where the Temple once stood. I knew somehow, He would soothe my heart and give me grace to find the joy I should have at the feast.

“My beloved is like a gazelle or a young stag. Behold, he is standing behind our wall, He is looking through the windows, He is peering through the lattice. My beloved responded and said to me, ‘Arise, my darling, my beautiful one, and come along.” (Song of Solomon 2:9-10, NASB)

That night, our group arrived at Biblical Tamar Park (Ir Ovot), our home base for tours, located in the Aravah desert in the region of the Wilderness of Zin, also not far from the Dead Sea. Tamar is an archeology site in Ir Ovot with seven periods of history being represented there. It is one of the forty-two stations the Israelite’s camped at during their wilderness wanderings. (Num. 21:10-11) It was in this fascinating place that we entered into the first day of Sukkot. Tamar has a huge year round sukkah, one of my favorite features of the park.

Views from Tamar

On the first Yom Tov of the feast, we didn’t have touring on the agenda, only celebrating the first festival Shabbat of Sukkot. After breakfast, I received word that my dear friend, Landra Kerekes, had crossed over from this life to the next. If you knew her, she would have whooped and shouted in praise that she was given such an awesome Yahrzeit.[1] And if anyone ever deserved such a great honor, it would have been her. She was completely sold out to our King, and would willingly go and do whatever He asked of her with great joy. I could tell you many stories about how Adonai used this woman, and after hearing them, you would be inspired to go and do the same. Her love knew no bounds, and to know her was to know the Messiah she served. Our women’s group was profoundly affected and changed forever by her example, and she will be missed greatly.

The Sukkah at Tamar

So on the day when I should have been joyous, I was heartbroken. I tried to set my tears aside, but they freely flowed every time her memory came to my thoughts. I was thankful that I was able to retreat to my room when the grief was especially heavy. Dr. Alewine graciously said Kaddish for her while we were in the sukkah that morning. That afternoon, she taught a lesson in the airconditioned dining hall. I sat in the very back, knowing my focus was lacking. One of the things we teach our tour groups is the Song of the Aravah from Isaiah 35:1-2, of which the curator of Biblical Tamar Park gets its name: Blossoming Rose.

“The wilderness and the solitary place shall be glad for them; and the desert shall rejoice, and blossom as the rose. It shall blossom abundantly, and rejoice even with joy and singing: the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon, they shall see the glory of the LORD, and the excellency of our God.” (Isaiah 35:1-2, KJV)

We had just finished practicing the song, and Dr. Alewine was wrapping up her message, when one of the tourists tapped me on the shoulder. She said, “There is a woman here looking for the family with five children.” I got up and went outside to meet her and take her to the park manager. I knew of the family she spoke of, but they had traveled to Jerusalem before we arrived. I offered to walk her to the office to find the park manager. Along the way, the woman asked me what we were doing in the dining hall. No doubt she had heard us singing. I told her we were a tour group from the US and Canada celebrating the feast of Sukkot, and that our teacher had just given a lesson.

She asked me if we believed in Yeshua. I said, “Yes!” She said, “Me too. And, I am also here for the feast.” Her accent was heavy, and I couldn’t quite place it at first. She said, “But, we do not have a sukkah.” I exclaimed, “We have a sukkah, come and see. You are welcome to join us in our sukkah.” She entered the grand sukkah and commented on how lovely it was. We continued toward where I thought the manager would be, but she wasn’t there. The Park is large, and the manager could have been anywhere on property where she was needed.

Well Replica at Tamar

I offered to walk the woman to the other side of the archeology site, where we might find the manager. But, my eyes were swollen and tired from tears, so I asked her if she minded if I returned to the dining hall to get my sunglasses. She obliged, and I offered to fill her water bottle. Afterwards, we headed back outside. As we walked, the woman asked me if the well on property was dry. I told her that I didn’t believe it was. Then, she asked me my name. In turn, I asked for hers. I had trouble with the pronunciation. She said, “It’s a French version of Mary. Just call me Miriam.”

Ancient Well at Tamar

Miriam again asked me about the wells on property. “Are they dry?” she asked. I wasn’t sure if she was referring to the ancient well at Tamar – historically, it was an oasis along the old spice route in the desert – or something more modern. I asked for clarification, and she indeed meant the ancient well. Again, she asked, “Is the well dry?” I had never seen water come from the well, but knew that water still flowed underneath the Park. I told her so.

Landra Kerekes Teaching on Tu B’Shevat 2020

She then tells me that she arrived at the Park by hitchhiking. I looked her up and down. She didn’t look like a hitchhiker. She was well dressed, with sunflowers on her shirt/vest. She saw my look of surprise and laughed. Then, she began to tell me several stories about her adventures of witnessing of Yeshua. Hitchhiking was one of her favorite ways to do so. She had just been with a twenty year old Jewish man that works at the salt plant on the Dead Sea. She said, “He was so hungry for the Lord that he didn’t want me to get out of the car.” I thought, how brave and bold this woman is! And then, tears began to stream down my face from behind my sunglasses. I was profoundly struck by the notion that she was an odd Swedish/German Hebrew speaking version of my dear friend, Landra! She didn’t look or sound like Landra, but her living faith and actions were definitely like her.

I apologized for my tears and explained their cause. She reached up and wiped the tears from my face with her hand. She told me they were beautiful and that my friend was now with God having the best Sukkot ever. (This only made me want to cry more.) After realizing that we could not find the Park manager, I asked her if we could give her a ride somewhere. She pointed toward Scorpion’s Ascent and Miriam’s Spring (the area where Miriam died in the wilderness) and said that God would provide her a car.

I knew the area she pointed toward was hardly traveled and that the sun would be setting soon. I asked her again, and she laughed at me. “Don’t you

Ancient Ruins of Tamar

know that God provides everything we need in the desert? But first, I will go up on the Tel and see if I can find the well,” she said. (This is also something my friend Landra would remind me of.)

“Miriam, it was a pleasure meeting you. You have brought some comfort to my grieving heart today,” I replied. “Are you sure we can’t give you a ride?”

She said, “No thank you. Have a blessed Sukkot, Kisha.”

With that, she turned and began ascending the Tel at Tamar (Ir Ovot), and I began walking back to the dining hall. As soon as she was out of my presence, the oddity of the whole encounter hit me like a ton of bricks. Who was that woman? Miriam looking for a well? Really? I was awestruck by the thought that I had just entertained an angel unaware. When she was with me, nothing seemed unusual, but the minute I walked away, my mind began to race. I looked back, but I didn’t see her.

Whether she was a heavenly or earthly messenger, I know not. What I do know is that she was meant to bring me comfort in the midst of grief, and the fortitude to push forward for the sake of our tourists and the holy festival. Later, I asked if anyone had seen the woman come down from the Tel or leave the Park. Not one of the forty had seen her leave, even though the class had finished and many were outside. Also, the Park manager was suddenly exactly where I thought she would be. Miriam, who had reminded me of my friend Landra, and who had asked me three times if the well was dry, was gone.

As I pondered the encounter, many things became obvious (after the fact). Landra had a women’s ministry called “Mayim,” waters. When Biblical Miriam died, the congregation lacked for water. (Num 20:1-2) But in Landra’s case, the ancient wells of the Torah that she re-dug are still freely flowing with mayim chayim, living waters. If I could see Miriam again, I would tell her that the well is definitely NOT dry!

Song of the Well

Numbers 21:10-20 (CJB) The people of Isra’el traveled on and camped at Ovot. 11 From Ovot they traveled and camped at `Iyei-Ha`avarim, in the desert fronting Mo’av on the east. 12 From there they traveled and camped in Vadi Zered. 13 From there they traveled and camped on the other side of the Arnon, in the desert; this river comes out of the territory of the Emori; for the Arnon is the boundary between Mo’av and the Emori. 14 This is why it says, in the Book of the Wars of Adonai, “. . . Vahev at Sufah, the vadis of Arnon, 15 and the slope of the vadis extending as far as the site of `Ar, which lie next to the territory of Mo’av.” 16 From there they went on to Be’er [well]; that is the well about which Adonai said to Moshe, “Assemble the people, and I will give them water.” 17 Then Isra’el sang this song: “Spring up, oh well! Sing to the well 18 sunk by the princes, dug by the people’s leaders with the scepter, with their staffs!” From the desert they went to Mattanah, 19 from Mattanah to Nachali’el, from Nachali’el to Bamot, 20 and from Bamot to the valley by the plain of Mo’av at the start of the Pisgah range, where it overlooks the desert.

I expect Miriam already knows the well she asked about isn’t dry. Toward the end of Sukkot, I asked our bus driver to drive us down the road so the tourists could see Scorpion’s Ascent (Ma’ Ale Akrabim) and nearby Miriam’s Spring. He said, “You can’t go that way. The road is closed. Didn’t you see the signs?” No. Apparently, I had missed them every single time we came in and out of Tamar Park.

I was flabbergasted. The way “Miriam” was headed is currently impassable by car or bus due to flooding tearing up the road. Where did Miriam go? She was dropped off right where the signs say the road is closed. Not coincidentally, each night of Sukkot, I gave a mini teaching on the seven Ushpizin or guests of the sukkah. (I will post about this before Sukkot next year on Grace in Torah.) Sometimes the Ushpizin are called the Seven Shepherds. (Micah 5:4-5) Essentially, these guests or shepherds represent seven particular attributes of God.[2] There is a patriarch and matriarch associated with each trait and they are said to inspect one’s sukkah (heart) as we graciously invite them in to do so. Obviously, this an object lesson. They are parables of the unseen Holy Spirit of God doing this work in our hearts.

Just a couple hours after Miriam left the Park, the second night of Sukkot began. The shepherds for night two are Isaac and Miriam, both associated with water and wells. Without realizing it, I had invited “Miriam” into our sukkah and I gave her water to drink. She was a guest of the Park, and we gave her hospitality. As I sat that evening and pondered these things, I was in awe of the Holy One.

At last, my heart was settled. I felt like I had been given grace to suspend my grief for a little while. But, the minute I got on the plane to return home, the tears returned. I am so grateful for the many lovely women in my midst that have allowed me to cry on their figurative shoulders since returning home. Many of us first met Landra because a friend invited her to one of our new moon gatherings. We plan to remember Landra as we celebrate the eighth month tomorrow evening. Looking back through photos, I just realized today that I knew her for a glorious seven years, a full Shemittah cycle. What a gift, Abba!

Original Artwork by Landra Kerekes
Notice the Water Imagery

I am still in awe that before the close of the first day of Sukkot, the King of the Universe sent me a comforter, a guest to entertain, and a reminder that the wells that Landra dug will continue to flow with living waters. She might be gone, but her wells are NOT dry. She lived like a Renewed man, like resurrected flesh, because she really had died to the old Landra. I can’t tell you how much I learned from this woman, not just her words (which were never lashon hara), but most especially through her actions. Her ministry lives on because Yeshua lives. Landra was a blossom in the desert, a rose, or perhaps a sunflower like Miriam wore. God chose to pick that beautiful bloom, but we still have her blessed memory and legacy until we meet again in the Olam Haba. As I recounted this story to our Shabbat fellowship this weekend, someone pointed out how sunflowers always have their faces pointed toward the sun. Hallelujah! That was my sister, my friend. Her face never ceased from focusing on The Son. Thank you, Miriam, for wearing this beautiful bloom.

I found mayim in the desert this year, a well that I can sing to. May it spring up in all of us. “Spring up, oh well! Sing to the well sunk by the princes, dug by the people’s leaders with the scepter, with their staffs!” (Num 21:17) Thank you for being the best earthly counselor, Landra (a.k.a. Etsah). I will strive to lead the flock to the wells of salvation in the same spirit of love and honor you showed each little ewe. Blessed are You, O Adonai our God, dayan ha’emet – the True Judge.

The following video was recorded by Landra in May of 2020. The Tempest series of videos involve insights she gleaned while dealing with her diagnosis. This is one of my favorites. As I rewatched it for this post, I couldn’t help but to be dumbfounded by our experience on the first night in the sukkah this year at Tamar. The wind was up, and we were literally being sandblasted by the dust and sand blowing around. The whole group was made of those who persevere – and we stayed in the sukkah and fellowshipped despite this great irritant to our flesh. I have NO doubt that Landra would have cheered us on, exclaiming, “Take it all, Lord!” (Referring to Him stripping away our flesh.) Your memory is a blessing, dear sister!

[1] Yahrzeit is the anniversary of one’s death.

[2] Many of the seven are found in the following blessing of David: 1 Chronicles 29:10-13 (TLV) David blessed Adonai before the whole congregation saying, “Blessed are You, Adonai, God of Israel our father, from eternity to eternity! 11 Yours, Adonai, is the greatness, the power (Gevurah) and the splendor (Tiferet), and the (Hod) and the majesty, indeed everything in heaven and earth. Yours is the kingdom (Malchut), Adonai and You are exalted above all. 12 Both riches and honor come from You. You rule over everything. In Your hand is power and might, in Your hand, to magnify and give strength to all. 13 Now, our God, we give you thanks and praise Your glorious Name.”

The other traits are Chesed (Lovingkindness), Netzach (eternity/victory), Yesod (Foundation). For each trait, there is a patriarch and matriarch that lived out that trait in some manner for us to learn from by example. Look for a post in the fall of 2023 for a complete explanation.

Categories: Biblical Symbols, Moedim, Mussar, Women | Tags: Biblical Tamar Park, Etsah, Landra, Miriam, Sukkot, Ushpizin, well, Wells | 15 Comments

Biblical Symbols