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Yitro (or Jethro), Moses’ father in-law and a priest of Midian, arrives at the camp of the Israelites, bringing the wife and two sons of Moses back to him. He is then told about all of the incredible miracles of the exodus so far. After hearing these things, Yitro proclaims that the YHVH is truly greater than all other gods and makes a sacrifice to honour Him.

Yitro then observes that Moses has too great a burden, as the leader of Israel, for just one man to bear. He thus advises Moses to delegate leadership roles to honest, God-fearing men of integrity, in order to not tire himself out. Moses proceeds to appoint leaders over groups of thousands, hundreds, fifties and tens to deal with the smaller matters of the people.

The Israelites then camp at the bottom of Mount Sinai and Moses travels up the mountain to meet with YAH. After returning to the nation, Moses assembles the leaders to report to the people what YHVH has decreed. The people respond by saying “all that YHVH has spoken we will do”. After three days El Shaddai appears before the entire congregation, descending upon the mountain in an epic but harrowing display of smoke, fire and flashes of lightening, along with the devastating sound of God’s voice, the sound of a great shofar, that becomes louder and louder with each utterance. The people are commanded to stay away from the mountain lest they be destroyed by the awesome power of God.

After this magnificent and terrifying display, and the warning to the people against setting foot on the mountain, YAH delivers the ten commandments (or in Hebrew, ‘the ten words’) to His nation. Following this pronouncement from The Lord, the people demand that Moses speak to YHVH for them, as they fear that should YHVH continue to speak to them directly, they will die.

Join us this Shabbat for our teaching on YouTube, an in-depth and exciting look at how the relationship between Yitro and Moses, and the awesome events at Mount Sinai can teach us how to apply God’s Torah to our own lives today.

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3 days ago | [YT] | 71

Almond House Fellowship

Deliverance in YAH's economy always includes recompense.

"Thus they plundered the Egyptians." (Exodus 12:36).
Israel did not leave as paupers. They left with the wealth of Egypt—the very resources that had been built on their enslaved backs. This "plunder" would fund their future as a nation and the construction of the Tabernacle.

Yeshua echoed this Exodus reality in Luke 11:21-22: "When a strong man, fully armed, guards his own palace, his goods are in peace. But when a stronger than he comes upon him and overcomes him, he takes away all his armor in which he trusted, and divides his spoils."

Our "strong man," HaSatan, is overpowered by the Stronger One—Yeshua. In our deliverance, the enemy is forced to fund the future he tried to prevent. The trials, the struggles, the prisons he meant for our destruction become the very things that equip us for ministry.

Your testimony of a sinner becomes your tool to pull others from the pit.
Your season of grief equips you to comfort those who mourn.
The chains you broke become the keys you hold for others.

This is the "treasures of darkness" (Isaiah 45:3). YAH doesn't just remove us from darkness; He teaches us to extract light from it. Our captivity is transformed into our calling.

The Torah establishes this principle of restitution: "If the thief is found, he shall restore double" (Exodus 22:7). Satan is the ultimate thief (John 10:10). His trespass against us demands a double repayment. Consider Job: after his trial, "the LORD gave Job twice as much as he had before" (Job 42:10).
The Beatitudes (Matthew 5) are not passive comforts; they are covenantal reversal declarations. The poor in spirit, the mourners, the persecuted—they are promised the kingdom, comfort, and a great reward. Our persecution never disqualifies our inheritance; it confirms it and sets the stage for divine restitution.

We overcome the accuser "by the blood of the Lamb and by the word of our testimony" (Revelation 12:11). How can we have a testimony if we've never been tested? The "spoils" we divide are the proven faithfulness of God and the powerful story of our redemption.

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1 week ago | [YT] | 97

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After allowing the children of Israel to depart from Egypt, Pharaoh follows them with his chariots, in an attempt to force their return. As the Egyptian army approaches, the Israelites find themselves trapped between Pharaoh’s armies and the sea. YAH instructs Moses to raise his staff over the water and the sea becomes divided, allowing the Israelites to pass through. The Israelites cross the sea unscathed, singing songs of praise and gratitude to YAH for saving them and defeating Pharaoh.

Soon after while in the desert, the people suffer thirst and hunger, complaining to Moses and Aaron. YAH then miraculously sweetens the bitter waters of Marah to make them drinkable for the nation. Moses also brings forth water from a rock by striking it with his staff. To provide the nation with food, YAH sends down bread from heaven each morning (manna), which is not to be kept until the next morning as it decays and rots, so as to remind the Israelites that they must rely on YAH each and every day. On the day before the Shabbat they are given enough provision to last for Shabbat, as they cannot gather on the holy day and this the only time the manna would last more than one day without rotting.

Finally, we see the attack of the Amalekites and the Israelites’ victory in battle, through the sign of the cross. Israel would prevail as long as Moses’s arms were raised: each time they dropped due to exhaustion, the Amalekites would begin to overcome the Israelite soldiers, so to ensure victory, Aaron and Hur assist Moses by holding his arms up.


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1 week ago | [YT] | 80

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The Egyptians believed that one’s name was an essential part of their eternal existence. To ensure immortality, they inscribed their names in stone—especially on the doorposts and lintels of their homes, the only stone elements in otherwise mud-brick houses. When YAH told Israel to apply the lamb’s blood to these very structures, He was effectively saying: “Your eternal security is not in your name written in stone, but in the blood of the Lamb covering your name.” This is a powerful foreshadowing of the Lamb’s Book of Life, where the names of the redeemed are written by God Himself (Revelation 3:5; 13:8).

Scripture tells us that a “mixed multitude” left Egypt with Israel (Exodus 12:38). These were Egyptians and other nationalities who aligned themselves with the God of Israel. They, too, applied the blood to their doorposts. They, too, were saved.

This beautifully prefigures the inclusive call of the gospel. Salvation is not based on lineage or nationality, but on faith in the God of Abraham, Isaac, and Jacob—and in the blood of His Lamb, Yeshua. As Ruth declared, “Your people shall be my people, and your God my God” (Ruth 1:16). This is the heart of Messianic faith: Jew and Gentile, one in Messiah, saved by the same blood.

Today, we may not have stone lintels or wooden doorposts, but we have doorways in our lives: our eyes, ears, choices, and decisions. The question is: Are these entry points covered by the blood of Yeshua? Is His truth our lintel, His grace our doorpost?

Our names are either written in the world’s temporary ledgers—like Pharaoh’s stone inscriptions—or on modern day tombstones or in the Lamb’s Book of Life. The blood of Yeshua is the only ink that ensures our names remain for eternity.

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2 weeks ago | [YT] | 147

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The final three plagues are unleashed upon Egypt: a devastating swarm of locusts that devour all crops and greenery; a thick darkness, that can not only be seen but felt, smothers the land of Egypt and finally all the firstborn of the Egyptians are killed at the stroke of midnight.

Prior to the final, catastrophic strike against Egypt, the Israelites are instructed to bring a “Passover lamb”, a sacrifice that would bring their salvation. It was to be roasted, not boiled, and eaten with bitter herbs and unleavened bread, leaving nothing till morning (anything remaining burned by fire). Its blood was to be sprinkled over the door posts and lintel of their homes, a ritual to ensure that God would pass over the homes of the Israelites when death fell upon the land of Egypt.

This final plague breaks Pharaoh’s resistance. In submission he finally releases the children of Israel from their captivity. So hasty is their departure that there is no time for their dough to rise, thus the only provision they take along the way is unleavened bread. The parsha concludes with the Israelites leaving Egypt with great wealth, departing for the Promised Land.

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2 weeks ago | [YT] | 80

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“YHVH is a man of war; YHVH is His name.” (Exodus 15:3)

For those of us from gentle spiritual backgrounds—whether New Age, Eastern traditions, or even watered-down Western faith—this verse can be jarring. We prefer a God of peace, comfort, and unconditional acceptance. But Scripture does not shy away from presenting YHVH as a warrior.

Why? Because His war is not capricious violence—it is righteous zeal to liberate the oppressed. He wages war against the gods of Egypt, against Pharaoh’s dominion, against the spiritual forces that enslave humanity. He is jealous—not in the fragile, human sense—but with a covenantal jealousy that says: “You are Mine, and I will tolerate no rival.”

This jealousy is not insecurity; it is exclusivity born of love. It is the same jealousy that fuels the cross—where Yeshua fought the ultimate battle against sin, death, and ha-Satan. A righteous jealousy given by covenantal right, closest only found to a husband and wife who lawfully belong to one another.

In Exodus 6:6–7, YHVH gives four “I will” promises:

1. I will bring you out—separation from Egypt.

2. I will rescue you—liberation from bondage.

3. I will redeem you—purchase by blood (of the lamb).

4. I will take you as My people—covenantal intimacy.

These are not just ancient words. They are the stages of every believer’s exodus. Many of us can testify:

1. He brought us out of toxic relationships, destructive habits, or spiritually dead environments.

2. He rescued us from addiction, fear, and spiritual oppression.

3. He redeemed us with the blood of Yeshua, making us His own.

4. He took us as His people—not just to free us, but to marry us into the covenant (Isaiah 54:5)

The goal of the exodus was never freedom alone—it was intimacy. “Let My people go, that they may serve Me.” (Exodus 7:16) We are delivered to worship.

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3 weeks ago (edited) | [YT] | 148

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YHVH appears before Moses and for the first time reveals His divine name. He reveals how He appeared to Abraham, Isaac and Jacob as ‘El Shaddai’, which means God Almighty. Now though, He reveals His supernatural divine name of ‘YHVH’ (also transliterated as YHWH) composed of the Hebrew letters Yod, Hey, Vav, Hey, which reveals something about his eternal nature that had not been revealed previously. His character of judgment and attributes of action and recompense become apparent. YHVH thus employs the four expressions of redemption to release His covenant people from slavery and bondage. He tells Moses that He will do the following:

‘Take the Children of Israel from Egypt, deliver them from their enslavement, redeem them, and acquire them to be His own chosen people on the face of the entire earth”, bringing them to the land He promised to the Patriarchs as their eternal heritage.

Moses and Aaron are instructed to confront Pharaoh and demand the release of the Israelites. In an attempt to warn Pharaoh of his doomed fate, Aaron throws his staff to the ground and it turns to a serpent (translated as dragon, dinosaur or sea-monster). Pharaohs magicians are able to mimic this using their dark arts, however Aaron’s staff swallows up the magicians’ serpents as a show of divine strength and an insult to the image of power that Egypt submitted to. But Pharaoh remains hard-hearted.

Time after time, Pharaoh continues to refuse the request of Moses. In response, Adonai then sends a series of plagues on Egypt. Seven of the ten plagues are revealed in this parsha, each portraying a direct attack on the powerless gods of Egypt, yet even so, Pharaoh’s heart remains hard and he does not let the Hebrews go.

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3 weeks ago (edited) | [YT] | 84

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Moses’ early life is marked by hiddenness and ambiguity. He is born under a death sentence, placed in a basket, and drawn out of the water by an Egyptian princess. His name, Moshe, means “drawn out,” yet it is he who will draw Israel out of Egypt. His identity is dual—Hebrew by birth, Egyptian by adoption—a foreshadowing of the One who would be both Son of God and Son of Man.

At the burning bush, God reveals Himself to Moses as the God of Abraham, Isaac, and Jacob—the God who remembers His covenants. He calls Moses by name twice: “Moses, Moses!” This double calling signifies urgency, intimacy, and purpose. Moses responds with Hineni—“Here I am”—the same response given by Abraham, Samuel, and Isaiah. It is the posture of availability: “I am here, send me.”

Yet Moses hesitates: “Who am I that I should go to Pharaoh?” (Exodus 3:11). He feels inadequate, ill-equipped, fearful. God’s reply is not a rebuke but a reassurance: “I will be with you.” He does not call the equipped; He equips the called.

When Moses protests that he lacks eloquence, God asks him, “What is that in your hand?” (Exodus 4:2). Moses answers, “A staff.” It was a shepherd’s tool, a symbol of his ordinary life. Yet through that staff, God performed miracles—turning it into a serpent, parting the Red Sea, striking the rock for water.

The message is clear: God uses what we already have. He takes our ordinary, everyday resources—our skills, experiences, even our past—and transforms them for His glory. You may feel that you have nothing to offer, but God sees the “staff” in your hand. He can use it to bring deliverance, provision, and revelation.

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4 weeks ago (edited) | [YT] | 91

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In the first Torah portion of the book of Exodus, the children of Israel have multiplied in Egypt, making them great in number and strength. However, a Pharaoh has come to power that does not remembaer Joseph and what he had done for Egypt in the time of great famine. Feeling threatened, this wicked ruler enslaves the Israelites, treating them harshly and ultimately instructing the midwives of Israel to kill all male babies at birth. Of course, they do not comply with this horrific order, leading Pharaoh to take matters into his own hands, throwing all the male babies into the Nile.

One child is saved, the son of Yocheved and Amram of the tribe of Levi. This child is placed in a basket and then into the Nile, watched by the child’s sister Miriam. The basket finds its way to the daughter of Pharaoh, who takes the child into her care to raise as her own, naming him Moses. Miriam, who approaches her, suggests Yocheved as a nurse for the child, secretly reuniting him with his mother.

Later in life, Moses witnesses an Egyptian cruelly beating a Hebrew and kills him, forcing Moses to flee Egypt. Finding himself in Midian, he stands up for a group of women at a well and is taken back to their camp to meet their father Jethro. Marrying Tsipporah, one of the women, he becomes a shepherd of Jethro’s flocks.

One day, while tending his flock at Mount Horeb, YHVH appears to Moses in burning bush, instructing him to return to Pharaoh and demand the release of the Israelites. Aaron, his brother, is appointed as his spokesman and together they bring this good news to elders of Israel. Pharaoh refuses however and increases the suffering of the Israelites. Moses protests to YAH, but is given the promise that redemption is near.

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1 month ago (edited) | [YT] | 79

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Genesis concludes not with completion but anticipation. Jacob's body awaits transportation to the Promised Land. Israel remains in Goshen, awaiting deliverance. Promises await fulfillment.

Yet three things are secured:

1. Resurrection Hope: Joseph's resurrection foreshadows Messiah's victory over death.

2. Covenant Assurance: Joseph's oath guarantees Jacob's eventual burial in Promised Land and in turn Joseph's bones will be taken to the promised land.

3. Prophetic Community: Gathered sons receive revelation about their destiny.

This is precisely where we find ourselves as end-time believers:

1. We have resurrection hope through Yeshua

2. We have covenant assurance through His blood

3. We gather as prophetic community to hear what will befall us in last days

The final verses reveal Jacob's death and embalming, but final word belongs to Joseph: "God will surely visit you, and carry up my bones from here." Even in death, the exodus promise remains—deliverance and return to the Promised Land.

Our story ends similarly—not with death but promised resurrection. We are gathered community, prophetic assembly, covenant family awaiting God's final visitation. As we gather—on Shabbat, at feasts, in homes and congregations—we enact prophetically what will be completely realized at Messiah's return: the great ingathering from every tribe, tongue, and nation.

As Genesis ends with gathering, so history will end with gathering: "After this I looked: a great multitude from every nation, tribe, people and language, standing before the throne" (Revelation 7:9).

Until that day, we gather. We worship. We wait. And we declare with Jacob: "I wait for your salvation, O LORD."

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1 month ago (edited) | [YT] | 86