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Does the Bible Say Not to Eat a Rare Steak?

Does Leviticus 17 say it's a sin to eat rare meat?

“It is impossible to remove all blood from your food. Microscopic traces will remain. Unless you eat your steaks well done, to remove all the blood… Sorry, still some left in there.” -Anti-Torah Guy

Anti-Torah Guy is right that it is impossible to remove all of the blood from an animal. I don’t care how thorough your butcher is or how many times you soak, salt, and wash that steak, there will still be trace amounts of blood.

On the other hand, he’s wrong about cooking it well done. Unless you’re prepared to incinerate it, no amount of cooking will remove all the blood. It will just be cooked blood.

So, what do we do with commands like this one?

For the life of every creature is its blood: its blood is its life. Therefore I have said to the people of Israel, You shall not eat the blood of any creature, for the life of every creature is its blood. Whoever eats it shall be cut off.
Leviticus 17:14

In addition to all of these: Genesis 9:4, Leviticus 3:17, 7:26, 19:26, Deuteronomy 12:16, 12:23, 15:23. Not to mention Acts 15:20 and 21:25.

God really, really does not like his people eating blood, and no matter what Anti-Torah Guy and his compatriots might say, the Apostles clearly reiterated that commandment for all believers in Yeshua, Jew and Gentile. They considered abstaining from blood to be the absolute bottom rung of acceptable behavior for gentile converts, right beside idolatry and sexual immorality.

For it has seemed good to the Holy Spirit and to us to lay on you no greater burden than these requirements: that you abstain from what has been sacrificed to idols, and from blood, and from what has been strangled, and from sexual immorality. If you keep yourselves from these, you will do well.
Acts 15:28-29

[Read more on this passage in Acts 15 here.]

If it’s impossible to remove every drop of blood from meat and God hates it when people eat blood, does that mean it’s impossible to obey God in this matter? Definitely not! God wouldn’t command us to do something that we were completely unable to do. He told Israel that obedience was not too hard for them (Deuteronomy 30:11), so unless God was lying to them, it is not impossible to obey the command not to eat blood. All you have to do is ask him how.

Ta-da! Asked and answered.

Leviticus 17:13 “Any one also of the people of Israel, or of the strangers who sojourn among them, who takes in hunting any beast or bird that may be eaten shall pour out its blood and cover it with earth.”

Well….that’s just another iteration of the command not to eat blood. How does that tell us how to keep the commandment?

Draining the blood from an animal that was shot with an arrow or pierced with a spear–the primary ways that animals were hunted at the time Leviticus was written–will never remove every drop of blood from the tissue. A butcher will cut the animal’s throat and let the still-beating heart pump the blood out, but you can’t do that with an animal that has been hunted. Of course, it will still lose a significant amount of blood–must hunted animals die from blood-loss, after all–but the process will never be as thorough.

In both cases–the butcher and the hunter–draining the blood from the animal will only remove blood from arteries and veins, mostly the former. Draining the blood will never remove blood from capillaries and other tissues.

Yet, God still said we may eat an animal that was hunted as long as it is drained before the blood has a chance to coagulate.

The only possible conclusion is that God never expected anyone to get every drop of blood out of an animal’s tissues. He only expects us to remove the blood that can be drained by opening the major blood vessels!

As long as the animal was bled properly, most of the red fluid that oozes from a fresh cut of meat is myoglobin, not hemoglobin, which is what gives blood its red color. They are chemically similar, hence the similar color. A rare, bloody steak isn’t actually so bloody at all.

Bleeding the animal either at the time of death or immediately after is sufficient to remove the blood for the purposes of the commandment, and almost all animals butchered commercially in the United States meet that requirement. If there is still some blood in the animal after bleeding it–as there always will be–and other fluids that resemble blood, then that is God’s problem to deal with. Your job is to obey his instructions. It’s his job to deal with the consequences of that obedience. Anything more than that is a tradition of man, not a commandment of God, so don’t be afraid to take your steak off the grill before it’s shoe leather, because that’s another kind of sin in itself.

(The production of a healthy product fit for human consumption and the humane treatment of animals are important issues too, but beyond the scope of this article.)

Matthew 9:14-17 and the Three Fasting Parables

Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not? And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast. No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse. Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved. Matthew 9:14-17

Yeshua was frequently confronted by members of the leading, Jewish, religious groups of the day, but the conversation in Matthew 9:14-17 wasn’t one of those times. In this passage, it wasn’t the Pharisees or the Sadducees, but the disciples of John the Baptist.

Then the disciples of John came to him, saying, “Why do we and the Pharisees fast, but your disciples do not fast?” And Jesus said to them, “Can the wedding guests mourn as long as the bridegroom is with them? The days will come when the bridegroom is taken away from them, and then they will fast. No one puts a piece of unshrunk cloth on an old garment, for the patch tears away from the garment, and a worse tear is made. Neither is new wine put into old wineskins. If it is, the skins burst and the wine is spilled and the skins are destroyed. But new wine is put into fresh wineskins, and so both are preserved.”
Matthew 9:14-17

Fasting has has been an integral part of religious practice in almost every religion throughout history. There’s a place for it in every theological system. Even atheists fast for the positive effects on mental and physical health. Religious Jews in the first century fasted at least one day each week, and religious Christians followed their example. But…back to John and his disciples…

Frequently, when the Pharisees asked Yeshua a question, he didn’t answer them directly. He gave them a roundabout answer, or he challenged them back, or he answered some other question that they didn’t ask. But these weren’t Pharisees and they weren’t trying to trap Yeshua with their question. They were sincere believers who really wanted to understand why they fasted frequently, while Yeshua and his disciples didn’t. So, Yeshua answered plainly through the use of three analogies: one about a wedding and the groom, one about patching an old garment, and one about putting wine into wineskins.

The Limits of Analogies

Whenever you’re dealing with analogies, you always have to be careful that you’re not taking the analogy further than the author intended. If an analogy was perfect, it wouldn’t be an analogy anymore. It would be the very thing that you’re analogizing.

Let me take an example from another Gospel passage.

Yeshua used another analogy when he was speaking with Nicodemus.

The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.
John 3:8

The Spirit is like the wind in that you can’t see it directly, even though you can see its effects. The Spirit doesn’t behave like a gas, expanding to fill the available physical space. It doesn’t behave like matter, effected by gravitational forces, inertia, temperatures, etc. If the Spirit was exactly like the wind in every respect, then it would quite literally be the wind. At some point, every analogy breaks down, so if you try to carry it further than the author intended, you’ll also come to all kinds of unwarranted conclusions.

Matthew, Mark, and Luke all talk about this conversation and all three accounts include all three analogies together, so we can be certain that they are all part of the answer to the original question about fasting. I think understanding the meaning depends on keeping each analogy within the context of why Yeshua’s disciples didn’t fast.

The Bridegroom and His Friends

Can the wedding guests mourn as long as the bridegroom is with them? The days will come when the bridegroom is taken away from them, and then they will fast.
Matthew 9:15

The wedding analogy seems fairly obvious. Weddings are festive occasions with food, drinks, and dancing. In today’s terms, if you were invited to a bachelor party or a wedding rehearsal dinner, would it be appropriate to fast at the event? Of course, not. It would be rude.

Consider the wedding at Cana in John 2. It was such a big party that the bridegroom ran out of wine! It would have been a social disaster for him, if Mary had not convinced Yeshua to work a miracle, turning six jars of water into the finest wine. It might seem like a minor thing to you and me, but in that culture, the host’s honor could have suffered severe damage. And just as it would be dishonorable for a wedding host to fail to provide sufficient food and wine for his guests, it would also be dishonorable for a wedding guest to refuse his hospitality.

Weddings and the preliminary festivities just aren’t the right time for fasting, and in this analogy, Yeshua’s disciples are like bridegroom’s friends celebrating his imminent marriage.

It’s tempting to push the analogy further and make comparisons to the church being the bride of Christ, and maybe that’s why Yeshua chose that particular analogy, but it wasn’t the point Yeshua was trying to make at the time. Remember that he was answering a question about fasting, not about eternal salvation, the messiah, or the end times.

The Patched Garment

No one puts a piece of unshrunk cloth on an old garment, for the patch tears away from the garment, and a worse tear is made.
Matthew 9:16

The connection between fasting and patching a garment is less obvious, but set aside all the sermons and Sunday school lessons that you’ve heard about this “parable”, and focus on what it actually says.

In ancient cultures, cloth was expensive. The average person might own a total of two sets of clothes, frequently only one. When a garment began to wear out, they didn’t throw it away and buy a new one. They patched it and patched it and patched it again. There is no reason to suppose that the person in this analogy would do any differently. The goal is to preserve the old garment, not replace it.

I’m sure you know that new clothes–especially ones made of natural fibers, and there was no other kind in the first century–can shrink significantly when you first wash them and sometimes continue to shrink for a few subsequent washes. If you were to take a piece of brand new cloth and sew it onto an older, cotton shirt, the patch will shrink the first time you wash it, and cause the shirt fabric around it to bunch up or possibly tear even worse than before. The right way to patch an older garment is with cloth made of the same material and then shrunk to the same degree. That way, when you wash it, the patch won’t shrink again.

Likewise, if you have a brand new garment that needs to be patched, you can either patch it with a matching, brand new piece of cloth, or you can wash the new garment until it is fully shrunk and use a pre-shrunk patch.

Just as there is a time to fast and a time not to fast, there is a kind of cloth to use as a patch on an old garment and another kind to use on a new garment. If you don’t patch a cloth correctly, you could do more harm than good.

Wine and Wineskins

Neither is new wine put into old wineskins. If it is, the skins burst and the wine is spilled and the skins are destroyed. But new wine is put into fresh wineskins, and so both are preserved.
Matthew 9:17

Keep reminding yourself that the point of all three analogies is to answer the question of why Yeshua’s disciples didn’t fast. There is nothing wrong with either the new wine or the old wine, the new wineskins or the old wineskins.

Think of the wedding at Cana again. When Yeshua turned the water into wine, the master of the feast remarked that the best wine is always served first, and the lesser wine served after everyone is at least a little intoxicated. The best wine in this context is the oldest, most fermented wine. In Luke’s account of Yeshua’s conversation with John’s disciples, Yeshua makes this point explicit:

No man also having drunk old wine straightway desireth new: for he saith, The old is better.
Luke 5:39 KJV

Clearly there’s no fault in the wine, whether new or old. The goal in this story is to preserve all the wine and all the wineskins.

As wine ferments, it releases gases. The vessel needs to be able to expand or release the gas. In this case, skins were the normal method of storing. New wine would be put into new pliable wineskins. The wineskin expands and eventually hardens as the wine matures. Once the skin has aged in this way, you can’t use it for new wine again, because the expanding gases will burst the wineskin. That doesn’t mean there’s anything wrong with the old wineskin. It’s still perfectly suitable for storing old wine, water, or any number of other substances.

New wine goes into new wineskins. Old wine goes into old wineskins. If you swap those around, you’re liable to break something.

For Everything There Is a Season

Yeshua frequently taught using parables, simple stories used to illustrate a theological idea. Recall the parables of the sower, the prodigal son, and the lost coin.

Luke 5:36 calls the analogies of the garments and wineskins “a parable”, and that’s technically correct since the Greek word really only means “metaphor”. However, although these analogies certainly illustrate an idea, there’s no real story in them. They aren’t a parable in the way we normally think of that term. They are simple analogies.

It’s tempting to ascribe deep meanings to every tiny element of a parable, but we can get ourselves into all kinds of unnecessary theological complications by doing so. The point of all three of the analogies in Matthew 9:14-17 (and Mark 2:18-22 and Luke 5:33-39) is really very simple: There is a time and place for everything, including fasting.

You fast in times of sorrow, when you’re troubled, when you’ve got a big decision to make, and you need some spiritual focus and insight. A king might fast when he’s deciding whether or not to go to war, but he stops fasting once the troops are on the march. They all need their strength for the hard work ahead. A man might fast when he’s deciding whether or not to marry a woman, but once the decision is made and the marriage arranged, the fasting ends and the celebrating begins.

It’s not appropriate to fast at a party, sew a new cloth patch onto an old garment, or put new wine into old wineskins. Fasting is good and celebrating is good. You just don’t mix the two, or you risk ruining both.

Parsha Acharei Mot – Apostolic Readings, Commentary, and Videos

Torah study for Christians. Acharei Mot, Leviticus 16-18, with New Testament readings and related commentary and videos.

Readings

  • Leviticus 16
    • Matthew 17:1-5
    • Hebrews 9:3-7
    • Hebrews 10
    • Revelation 8:3-5
  • Leviticus 17
    • John 6:52-59
    • Acts 15:1-29
    • 1 Corinthians 10:14-22
  • Leviticus 18
    • Matthew 14:1-12
    • Mark 6:17-20
    • Romans 1:18-2:11

Additional Reading

Videos Related to Parsha Acharei Mot

  • Matthew 9:14-17 and the Three Fasting Parables – What do garments and wineskins have to do with fasting? What did Yeshua mean by these parables? The key to understanding this passage is realizing that it contains no parables at all. The bridegroom, the garment, and the wineskins are analogies, not parables, and it’s important not to take an analogy further than the author intended.
  • When the Righteous Hide – Today’s cancel culture is an in-your-face example of Proverbs 28:28. The wicked dominate every institution, every industry, and every branch of government. If you dare to stand up and speak the truths that are glaringly obvious to every rational person, you risk being canceled from everything.
  • Four Lessons from Herod and Herodias in Matthew 14:1-12 – Herod had taken his brother’s wife, Herodias, contrary to God’s commandments in Leviticus 18:16 and 20:21. John the Baptist called him out for it, so Herod put him in prison. Herodias then got her daughter to ask Herod to behead John. There are four lessons I’d like to draw from this story…

What Happens When You Die?

What happens when you die? Do you go straight to Heaven? Or somewhere else?

Please refer to A Dictionary of Death, Resurrection, and Judgment for terms that might not be clear, and to A Timeline of Resurrection and Judgment for an overall perspective of related events since Yeshua’s crucifixion.


Faces blur, lights fade, and darkness closes in.

But there’s another light. Just a pinpoint at first, but it grows brighter and brighter, larger and larger, until it rushes in like an oncoming train, and suddenly you find yourself… someplace else, but where?

Whether we admit it openly or spend much time thinking about it, everyone wants to know what happens when you die.

We’ve all heard stories about it: a bright light, a tunnel, meeting God, etc., or else somewhere dark and hot, where you meet someone else entirely. We’ve also heard sermons and Sunday School lessons–not to mention Internet memes and Hollywood productions–about going to Heaven or Hell. And who hasn’t heard someone say, “I just know my [insert loved one here] is looking down from Heaven.”

Recently, someone in our local community expressed her frustration to me over the conflicting messages from church, friends, and Scripture. Some talk about soul-sleep, others about Purgatory, and still others say we go to be with Jesus in Heaven immediately upon death. They all claim Scriptural support for their beliefs, but all three are mutually exclusive, so only one of them can be right. Or none of them.

I had a pretty good idea of what the Bible said about life after death, but I didn’t want to give her a hasty answer. I needed to check a few things and get back to her. Those few things turned into a few more things, and then there was COVID…but that’s another story, at least for me. It didn’t take me long to realize that the topic was more complicated than I thought. In order to really understand what happens immediately after death, I needed a better picture of the entirety of the afterlife. Not just now, but the resurrections of Revelation, the final judgment, and beyond.

After a couple of months of searching the Scriptures and consulting the apocrypha, Early Church Fathers, and modern Bible commentaries, here’s what I can say for certain: not a whole lot. Much of the popular imagery of Heaven and Hell comes from European mythology, fiction, and conjecture, not from the Bible or even Jewish tradition. Some of what I was taught in church when I was young–or at least what I think I remember being taught in church–was wrong or at least unfounded. The Bible just doesn’t give a lot of specific details.

With that disclaimer out of the way, let me tell you about my current beliefs…

Sheol, Hades, and the Grave

Sheol is the Hebrew word for Hades, also often referred to euphemistically as “the grave”. Ancient Jewish beliefs on the afterlife were about as divided as modern Christian beliefs are. According to the Book of Enoch1 (Michael A. Knibb translation, chapter 22), Sheol is divided into four areas, great “hollow places” in the earth, two for the righteous and two for the wicked. This is similar to the picture given by Yeshua in the parable of Lazarus and the rich man in Luke 16, in which the spirits of the righteous went to Abraham’s side (aka Abraham’s Bosom), while the spirits of the wicked went to another place of extreme thirst, but close enough to be able to see and interact with the righteous dead.

I don’t believe these depictions were meant to be literally true. However, they might still describe something about an incomprehensible reality in terms that we can understand. Sheol is a spiritual place, not a physical one, so descriptions such as found in Luke 16 and Enoch are necessarily allegorical. The righteous and the wicked are separated by the spiritual equivalent of a chasm, rather than an actual crack in the ground (Luke) or walls carved out of a mountainside (Enoch). The dead have no bodies, and so they don’t see, hear, or experience physical sensations in the same way that the living do, let alone thirst for water. The side of the chasm reserved for the wicked isn’t actually uncomfortably dry, but the dead who are there experience some sensation analogous to extreme thirst.

Don’t dismiss the “parable” of Lazarus and the rich man as a mere parable. Yeshua might (or might not!) have chosen specific terms and imagery in order to align with the cultural beliefs of the day, but this is the only parable in which he gave one of the characters a name. I believe this unusual bit indicates that the essence of the story is true, even if Yeshua changed some details to make the setting more comprehensible to a flesh and blood audience.

What Is Sheol Really Like?

The Bible doesn’t give a lot of specific information about life…or, um, death…in Sheol, but it does give us some glimpses into how the ancient Hebrews, including the Patriarchs and Prophets thought of it. I have listed below some points that can be gleaned from Scripture, but keep in mind that some of the source texts are poetry, and therefore laden with hyperbole and allegory. The Scriptural references aren’t exhaustive, but should be sufficiently representative.

  • Everyone goes to Sheol. Genesis 37:35, 42:38, etc; Numbers 16:30,33; 2 Samuel 22:6; Job 21:13; Psalm 18:5, 89:48; Isaiah 5:14; Luke 16:19-31
  • The righteous go to a pleasant side of Sheol, a paradise. Luke 16:19-31; Luke 23:43
  • The wicked go to an unpleasant side of Sheol. Job 26:6, Luke 16:19-31
  • Some fallen angels or antediluvian villains have been imprisoned in Sheol. 2 Peter 2:4, Jude 1:7
  • The physical body decomposes and returns to the earth, while the spirit lives on. Psalm 141:7, 146:4; Ecclesiastes 3:20, 12:7; 1 Corinthians 15:35-57; James 2:26
  • The dead still exist in some way in the present and do not skip across time to the final judgment. Genesis 37:9-10 (his mother died years earlier); Matthew 22:32; Mark 12:27; Luke 20:37-38
  • The dead can’t return from Sheol of their own volition, but can be called up against God’s Law. 1 Samuel 28:11-12; Job 7:9; Isaiah 38:10-11
  • The dead are in a sleep-like state or at least have limited awareness. Psalm 6:5, 49:19, & 115:17; Ecclesiastes 9:5,10; Daniel 12:1-3; Matthew 27:52; 1 Corinthians 15:20,35-37

Everyone’s spirit goes to Sheol after death, while their body stays behind and decays into nothing. Once there, they don’t come back unless resurrected or temporarily brought back by a necromancer. (I wouldn’t count on any spirits called up by a necromancer to be who they claim to be, though. Satan is the master of every necromancer and spiritist, and he is a consummate liar!) The minds of the dead are dulled nearly to the extent of sleep, but the dead do experience some kinds of sensations analogous to physical pleasure and pain. Existence there is more pleasant for the righteous than for the wicked, although we don’t know exactly what that means.

Do the Dead Still Go to Sheol?

It is commonly taught in Christian churches that Yeshua went to Sheol (aka Hades) during the three days he was dead and preached the Gospel to the spirits imprisoned there. Those who believed him and repented (What does it mean for the dead to repent?), he released and took up to Heaven with him. I have seen three verses from Ephesians and 1 Peter used to support this idea:

A Host of Captives

Therefore it says, “When he ascended on high he led a host of captives, and he gave gifts to men.” In saying, “He ascended,” what does it mean but that he had also descended into the lower regions, the earth? He who descended is the one who also ascended far above all the heavens, that he might fill all things.
Ephesians 4:8-10

In this passage, Paul quotes Psalm 68:18, which is about God liberating Israel from oppression and sin and elevating them through worship and obedience. In Ephesians 4, Paul is using it in a very similar manner. When he says Yeshua descended to the “lower regions”, he means the earth, not the grave. We, not the dead in Hades, are the captives that have been set free and elevated by repentance from sin and adoption into the House of God. The gifts he gave to men are “the apostles, prophets, evangelists, shepherds and teachers to equip the saints for the work of ministry, for building up the body of Christ.”

The Spirits in Prison

For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit, in which he went and proclaimed to the spirits in prison, because they formerly did not obey, when God’s patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water.
1 Peter 3:18-20

Peter and Jude both wrote about some of the events described in the Book of Enoch. They don’t appear to have quoted it directly, but they and their intended audiences were clearly very familiar with its contents. In this passage, “the spirits in prison” does not refer to all men who died before Yeshua’s crucifixion. Rather, it refers to the extraordinarily wicked people who were destroyed in Noah’s Flood, or else the “hosts of Azazel” which led men into their wickedness.

In either case, he surely did not go there in order to preach the Gospel one more time to those who heard and rejected it from Noah for one hundred years! Should he give the worst of the worst a second chance after death while abandoning the vast multitudes who lived and died in lesser sins after the Flood? Peter also wrote nothing about releasing these prisoners or taking anyone to Heaven.

Yeshua did not go to Sheol to convert those already condemned. He went there to show them the glory predicted by Enoch and Noah and which they forfeited by their hard-headed rebellion. Those prisoners who heard Yeshua’s proclamations over those three days are still there today and will only be released in order to be judged and transferred to the Lake of Fire at the End.

The Gospel Was Preached to the Dead

For this is why the gospel was preached even to those who are dead, that though judged in the flesh the way people are, they might live in the spirit the way God does.
1 Peter 4:6

I believe that “those who are dead” in this verse refers to living people who are spiritually dead, as described in v3, “living in sensuality, passions,” etc.. Peter’s hope was that, in preaching the truth of God’s judgment and forgiveness to the wicked, he might rescue some of them from their sins, converting those who are dead in the flesh into spiritually living sons of God.

It’s possible that he really did mean that Yeshua (or someone) preached to the dead in Sheol in order to convert them, but he still gives no hint that anyone who is there might be released prior to the Final Judgment. The only way to get that out of the text is to insert it first. Nobody could read 1 Peter and get the idea that any of the dead had been released from Sheol unless they already believed that before reading it.

Do We Go Straight to Heaven or Hell When We Die?

Most Christians seem to believe that, after Yeshua’s resurrection, Sheol (if they are aware of it at all) has been closed and locked, so that the righteous dead now go immediately to Heaven while the wicked go immediately to Hell. Certainly before the crucifixion, nobody went directly to Heaven when they died. In John 3:13, Yeshua told Nicodemus that no man other than Yeshua himself had ascended to Heaven. As I’ve shown above, I don’t believe there is any reason in Scripture to believe that the dead who were in Sheol at that time aren’t still there now, but what about people who died after that?

There is only one passage in all of Scripture (that I know of!) that can be reasonably interpreted to mean that the dead go straight to Heaven:

And [Yeshua] said to [the thief on the cross], “Truly, I say to you, today you will be with me in paradise.”
Luke 23:43

Ancient Greek, like ancient Hebrew, had no real punctuation, so translators need to exercise some license and discretion in deciding how to punctuate the English. Some believe that the comma should be moved from after “you” to after “today”, changing the meaning to something like “I say to you right now, that you will be with me in paradise someday.” I’m not an expert in Biblical Greek, but I have heard from those who are that this would have been a very unusual way to speak, so this theory probably is not correct.

I think the word “paradise” is much more open to interpretation. Literally, it refers to a manicured garden or a park. The word was often used to refer to any pleasant, peaceful place, even to the righteous side of Sheol.

We know that Yeshua did not go to Heaven immediately after he died, so how could the thief be with him in Heaven? If “today you will be with me in paradise” was literally true, then “paradise” can only refer to the pleasant place in Sheol that King James Version readers have come to know as “Abraham’s Bosom”. In other words, Yeshua was telling the humble thief that his faith would be rewarded by allowing him to wait out the final resurrection and judgment with Abraham and Lazarus rather than in torment with the rich man and the prideful thief who mocked Yeshua.

The short answer is, no, we do not go straight to Heaven or Hell when we die. Rather we go to Sheol, just as did wicked Korah and righteous Moses.

How Long Will We Remain in the Grave?

Not forever!

It is impossible to say how time passes for the dead. Since their conscious processes are severely limited, I suspect that their perception of time is probably very different from ours. None-the-less, they do have a long wait in store before they will be resurrected for the White Throne Judgment at the end. How long is known only to God, but it will be at least another thousand years for most (or all) of us alive today.

Why a thousand years? And what happens then? You will have to wait for a later article in this series to learn why that is so.

The question of “What happens when you die?” in the immediate sense is never addressed directly in Scripture. We can only work with hints and their implications, but those hints aren’t insignificant either. The Prophets and Apostles pointed us in the right general direction, but gave very little detail. That very lack of detail also tells us something: What happens to our spirits between death and resurrection isn’t nearly as important as what happens before and after.


1 The Book of Enoch might contain some remnants of prophetic writings of Enoch, the great grandfather of Noah, but any intact copies of his own work (if they ever existed) are long lost. The bulk of the book was probably written only a few hundred years Before Christ at the earliest. While it contains a lot of truth and much of it aligns with the words of Yeshua and the Apostles, some of it does not. The Book of Enoch is much more likely to have taken ideas–possibly even direct quotes of other works–that would have been familiar to many Jews of the time, and incorporated them into a work that is entirely allegorical. According to Ryan White, Enoch was probably intended to be a veiled commentary on current events, not to be taken as the actual writings of the antediluvian prophet. Whether or not that is correct, it is full of allegory, and the nature of the text itself indicates that almost nothing in it should be taken strictly literally.

Obelisks, Pyramids, and Stars of David

The Return 2020

Some people were very upset that Rabbi Jonathan Cahn and many Torah-observant believers participated in a large prayer event at the National Mall in D.C. on September 26, 2020. The event, called The Return, featured a number of other speakers including preachers, media personalities, politicians, and generals.

Why were they upset? Because it took place near the Washington Monument.

Why does the Washington Monument bother them? Because it’s an obelisk patterned after those of ancient Egypt.

Nothing Unclean in Itself

In Romans 14:14, Paul wrote, “I know and am persuaded in the Lord Yeshua that nothing is unclean in itself, but it is unclean for anyone who thinks it unclean.”

We know that he referred to man-made rules, those “fences around fences” designed to keep us from even getting close to sin, such as not eating with gentiles and not eating meat purchased at the market because it might have been sacrificed to an idol. He wasn’t referring to God’s instructions concerning which animals are acceptable as food and which aren’t.

For example, according to Moses, Paul, and Yeshua beef is perfectly acceptable as food no matter who slaughtered it or what prayers they might have said when they killed it. Just make sure the blood was drained and that you aren’t participating in the religious ritual. Pigs are great animals with a divinely appointed purpose. They should be given the same respect that we give the rest of Creation. Just don’t eat them.

Geometric Shapes Are Not Idols

Using the same principle, I believe that no geometric shapes are unclean or idolatrous in themselves. There is nothing sinful in having, making, or employing the shape of a pentagram, hexagram, pyramid, pillar, cross, or any other shape so long as you aren’t using it as an object of worship, as an aid in witchcraft, in a religious ritual adopted from paganism, etc.

Geometric shapes have only such meaning as people ascribe to them. If you believe that a spiral is a representation of pagan goddess and you think of that connection every time you see one, then you shouldn’t decorate your home with spirals. Just don’t go around telling other people that they are sinning because they really like spirals and ascribe some other meaning to them or no meaning at all. [Now insert any other shape you want where I wrote “spirals”.]

Rabbi Cahn didn’t build the Washington Monument, and–unlike the ancient Egyptians–I don’t even think that anyone involved in its construction believed it would help ensure George Washington’s place in the afterlife, even if they (and Washington, himself) harbored inappropriate levels of admiration for and attachment to Egypt’s paganism. It’s just a massive structure intended to inspire awe and remind observers of the man’s great stature among America’s founders. Nobody there was praying or bowing to the Monument.

Progress, Not Perfection

It’s no more a sin to pray to the One True God at the National Mall then it would be to pray in the midst of the pyramids of Giza or in the Parthenon of Athens. Instead of being upset that the organizers of this event didn’t get everything exactly right, praise God that they organized such a massive event in order to worship Him and call the nation to repentance! If you believe that the location or their admiration for George Washington or his Monument is misguided, then encourage them to do better next year without condemning them for this year’s imperfection.

For some of you, this might seem like a strange thing to worry about. “Of course, they’re just shapes with no meaning in themselves,” you might think. Great! However, please be aware that this is a much bigger deal in the minds of some other people and give them the respect and kindness owed to a fellow bearer of the image of our mutual Creator.