Guy Cohen

Guy Cohen Guy Cohen is congregational leader a Rabbi and Shaferd of a local Messianic congregation in the city of Acco,Israel.

Where jewish and gentile are one In Yeshua.

31/05/2026

Who Has Despised the Day of Small Things?

The verse, “For who has despised the day of small things?” (Zechariah 4:10), teaches us a profound truth about the way people see others compared to the way God sees them. Human beings tend to be impressed by status, power, wealth, and outward appearance. God, however, repeatedly chooses those who are rejected, overlooked, or considered insignificant. Many times we become so occupied with our own lives, plans, and concerns that we fail to notice children, the weak, the rejected, and those in need. Yet throughout the Scriptures we see that God does not overlook them. On the contrary, He often accomplishes His purposes through those whom society ignores.

This was true of King David. When Samuel came to the house of Jesse to anoint the next king of Israel, all of David’s older and more impressive brothers were presented before him. David was not even invited. He remained in the field tending the sheep. In his father’s eyes, he was not the obvious candidate for kingship. Only after Samuel asked whether there was another son was David brought in from the pasture. That young shepherd boy, whom no one considered important at that moment, was chosen by God to become the greatest king in Israel’s history. David himself expressed the pain of rejection when he wrote, “Though my father and mother forsake me, the Lord will receive me” (Psalm 27:10). Whether this reflected a literal experience or a cry from a lonely heart, David understood what it meant to feel overlooked. Yet when people fail to see us, God still does.

Gideon also considered himself insignificant. When the angel of the Lord called him to deliver Israel from the Midianites, he responded, “My clan is the weakest in Manasseh, and I am the least in my father’s house.” He saw himself as a small man from a small and insignificant family. But God saw a mighty warrior and a leader. The same was true of Jephthah the Gileadite, who was rejected by his brothers and driven from his father’s house because he was the son of another woman. Society marked him as someone unworthy of belonging. Yet when Israel faced a national crisis, it was to Jephthah that they turned for help. The man rejected by everyone became a leader and a deliverer.

Samson teaches us a similar lesson. Many remember his failures and weaknesses but forget that God continued to work through him. People often define others by their mistakes, but God sees beyond failure. He sees potential, the heart, and the possibility of redemption. Many times the person who appears broken and hopeless in our eyes is precisely the one God still desires to use.

The clearest expression of this principle is found in Isaiah chapter 53. From a Messianic perspective, this chapter describes the Messiah who would be rejected by His generation. The prophet writes, “He was despised and rejected by men, a man of sorrows and acquainted with grief... He was despised, and we esteemed Him not.” It is the picture of a man who receives no honor, from whom people hide their faces, and whose true worth is not recognized. Society fails to understand who He is and why He came. Because He does not fit human expectations, He is rejected.

Messianic believers see this prophecy fulfilled in Yeshua the Messiah. He did not come as a political ruler clothed in earthly power and glory. He was born in humble circumstances, raised in Nazareth, and preached repentance, grace, forgiveness, and the Kingdom of God. Many expected a Messiah who would immediately bring national and military deliverance. Because Yeshua did not fit those expectations, many rejected Him. In the Messianic understanding, this fulfilled Isaiah’s words: “He was despised, and we esteemed Him not.”

This rejection did not come only from religious leaders or strangers. Even Yeshua’s own brothers did not believe in Him at first. They did not understand His mission and viewed Him with skepticism. Yet after His resurrection, a remarkable transformation took place. James, the brother of Yeshua, became one of the leading figures in the congregation in Jerusalem. When he wrote the epistle that bears his name, he did not introduce himself as “the brother of Yeshua,” although that title could have brought him honor. Instead, he simply wrote, “James, a servant of God and of the Lord Yeshua the Messiah.” The one who once struggled to believe came to acknowledge Yeshua’s lordship and Messiahship.

The parable of the Good Samaritan also teaches us about the danger of failing to see another human being. A man was attacked by robbers, beaten, and left wounded by the side of the road. A priest passed by and saw him, yet continued on his way. A Levite also saw him and did not stop. Both men held respected spiritual positions, yet the wounded man remained invisible to them. Then a Samaritan arrived. In those days, Samaritans were looked down upon by many Jews. Yet this Samaritan saw the wounded man, approached him, cared for him, and provided for his needs. The difference was not in what their eyes saw, but in what their hearts perceived. The wounded man was invisible to the priest and the Levite, but precious and worthy of compassion in the eyes of the Samaritan.

The message for us, both within the congregation and beyond, is clear. Even today we are surrounded by people who can become invisible in our eyes. Children longing for attention, young people struggling with loneliness, elderly individuals who need someone to listen, the poor, the sick, those facing emotional or mental challenges, ordinary workers whose contributions go unnoticed, and people living on the margins of society. It is easy to pass them by while we are consumed with our own concerns. It is easy to see without truly looking. It is easy to hear without truly listening.

At times we become so busy with our ministry, work, family responsibilities, studies, or even spiritual activities that we fail to notice the person sitting right beside us. There is a child longing for a kind word, yet no one notices. There is a young man or woman carrying pain in their heart, waiting for someone to ask how they are doing. There is an elderly person who feels invisible in a fast-moving world. There is a newcomer who comes into the congregation and leaves without anyone greeting them. There are people who smile on the outside while inwardly battling loneliness, fear, and despair.

Often we do not ignore others out of cruelty but simply because of the pressures of life. Sometimes the person who needs us is not looking for a grand solution but merely a glance, a listening ear, a visit, a prayer, a phone call, or a single word of encouragement.

Yeshua saw those whom others overlooked. He stopped for the blind man sitting by the roadside. He touched lepers whom no one else would approach. He spoke with people whom society had rejected. He welcomed children whom others tried to keep away from Him. He saw the lonely individual hidden within the crowd and the soul behind the labels and prejudices.

If we desire to walk in His footsteps, we must ask God for eyes that truly see and a heart that truly notices. Not only the obvious and visible needs, but also the silent pain. Not only the influential and well-known, but also those sitting quietly in the corner. For many times the person who appears small in the eyes of the world is deeply precious in the eyes of God. Often it is through such people that He teaches us love, compassion, and grace.

Even today this principle remains relevant. We, the Jewish Messianic community in Israel, often find ourselves on the margins of society. Many people know little about us, others hold prejudices against us, and some of us experience rejection, discrimination, and at times even quiet persecution because of our faith. For many of us, this means living between worlds. On the one hand, we are an inseparable part of the people of Israel and the State of Israel. On the other hand, we do not always receive understanding, recognition, or equal treatment from parts of society and the religious establishment.

Yet biblical history teaches us that God often works through what appears small, weak, and insignificant in human eyes. David was a forgotten shepherd boy. Gideon saw himself as the least. Jephthah was an outcast. The Messiah Himself was “despised and rejected.” Yet God fulfilled His purposes through each one of them.

Therefore, our hope does not rest in political influence, public recognition, or social acceptance. Our hope rests in the faithfulness of God to His promises. We believe that we will yet see the salvation of Israel, just as the prophets foretold and as the God of Israel has promised. We believe that a day will come when hearts will be opened, barriers will fall, and prejudice will give way to understanding, respect, and love. We pray for the day when many among our people will recognize the Messiah of Israel and when the promises of Scripture concerning redemption and the turning of hearts back to God will be fulfilled.

Until that day, the call remains the same. Do not despise the day of small things. Do not belittle the rejected person. Do not ignore the child whom no one sees, the weak person whom no one hears, or the individual whom society has pushed to the margins. For it is often in the lowly and hidden places that God begins His greatest work. Whoever despises the day of small things may discover that he has despised something that God Himself is doing. But whoever learns to see the world through God’s eyes will discover that every person carries value, hope, and purpose, even when no one else notices.

**“For who has despised the day of small things?” (Zechariah 4:10)**

26/05/2026

From Written Words to the Life Giving Spirit
The Spirit of God is the One who turns truth into life. A person can study Scripture, learn doctrines, listen to sermons, and possess great knowledge, yet without the work of the Holy Spirit, truth remains external. It stays in the mind but does not transform the heart. That is why Paul writes, “The letter kills, but the Spirit gives life” (2 Corinthians 3:6). This does not mean that the Law or truth is bad, but that knowledge without the Spirit can become dry, heavy, and even prideful. Only the Spirit of God can take truth and make it living reality within a person.

Throughout Scripture we see that God desires not merely to give information, but to form a new person. In Jeremiah 31, God promises: “I will put My law within them, and write it on their hearts.” In other words, the Word of God was never meant to remain only on tablets of stone or on the pages of a book, but to be engraved within the human heart itself. This is the work of the Spirit: to bring truth down from the mind into the heart.

Ezekiel also speaks of this when he prophesies: “I will give you a new heart and put a new spirit within you” (Ezekiel 36:26). True spiritual transformation is not merely outward behavior, but inward transformation. The Spirit changes desires, cleanses the heart, softens the hardness within us, and creates in us a new ability to walk in the ways of God.

Jesus Himself said, “The Spirit gives life” (John 6:63). This means that spiritual life cannot be produced by human effort alone. A person may try to change by their own strength, but without the work of the Spirit they will remain exhausted and frustrated. The Holy Spirit is the One who takes the Word of God and makes it an inward living reality. Suddenly the verse is no longer merely text; it becomes light, strength, comfort, and direction.

This is also why Jesus speaks about “living water” flowing out from within the believer (John 7:38). When the Spirit of God works within a person, life does not remain trapped inside them. Truth begins to flow outward in love, peace, wisdom, forgiveness, and mercy. A person once filled with fear or anger begins to change from within. Not simply because they learned new ideas, but because the Spirit of God is actively working in them.

Paul describes this as the “fruit of the Spirit” in Galatians 5: love, joy, peace, patience, kindness, and self control. The fruit is the evidence that truth has become life. Just as a living tree is recognized by its fruit, so a person filled with the Spirit is recognized by the quality of life flowing out of them.

Therefore, the spiritual life is not merely the accumulation of knowledge, but a daily walk with the Holy Spirit. We are called not only to learn truth, but to allow the Spirit to implant it deeply within us until it transforms us from the inside out. Because in the end, it is not information that changes a person, but the Spirit of God working through truth within the heart.

21/01/2026

As we approach Tu Bishvat the festival of trees I felt drawn to teach about a tree that stands from generation to generation from kingdom to kingdom. Not a tree of one season or one empire but a tree that remains while borders change rulers rise and fall and cultures come and go. For those from the nations who have come to faith in the Messiah this season invites reflection not only on nature but on roots. The olive tree does not hurry to prove its worth. It simply stays rooted in the land witnessing history without trying to control it. In a world of constant change the olive tree offers a different kind of testimony continuity rather than conquest faithfulness rather than force and life that persists quietly across centuries.

The olive tree is far more than a fruit tree. It carries character. A quiet and resilient character that is not measured by speed or force but by the ability to sustain time meaning and identity. The olive tree does not impress at first glance. Its trunk is cracked its leaves are small and its fruit is bitter. Yet precisely from this modest appearance emerges one of the deepest connections between nature faith and leadership a connection that appears both in the Hebrew Scriptures and in the New Testament.

The olive tree moves at a different pace. It is often planted by hands that will never see its fruit yet it continues to yield for generations after. It is a tree of continuity. It teaches a view of life that is not measured only by personal achievement but by long term faithfulness. When a person plants an olive tree he declares that he is part of a story larger than himself.

Even when the olive tree is damaged it does not disappear. Its trunk may crack twist or even become hollow but from the root new shoots will grow. Identity is preserved even when form changes. The olive tree does not cling to the past yet it does not detach from it. It renews itself from the root not instead of it.

This quality stands at the heart of Jotham’s parable in the Book of Judges chapter 9. The trees seek to appoint a king and their first appeal is to the olive tree. Not to the thorn bush not to a useless shrub but to the one that gives oil light and benefit. Yet the olive tree refuses. It says that it will not cease producing its rich oil by which God and people are honored in order to go and rule over the trees. This refusal is profound not merely political but ethical. The olive tree does not reject leadership because it is unworthy but because it understands that true leadership is not necessarily rule.

The message is sharp. One who seeks power is not necessarily fit to lead. And one who gives life light and healing to others is not always available for struggles over authority. Jotham’s parable presents the olive tree as a model of influence that does not pursue control. It influences through purpose not through position.

That same olive tree appears again in a different yet complementary context in Romans chapter 11. Here Paul the apostle uses the olive tree as a model for understanding the relationship between Israel and the nations within faith in the Messiah. The olive tree is described as a cultivated tree with an ancient root. Some of its branches were broken off and wild olive branches were grafted in their place. Yet Paul emphasizes a principle that cannot be misunderstood. The branches do not support the root. The root supports the branches.

This is a parable that neither cancels Israel nor replaces one identity with another. On the contrary it establishes that Messianic faith is rooted in the covenants the patriarchs the Torah and the prophets. The nations do not begin a new story but are joined to an existing one. Grafting is not ownership but grace.

Paul also warns against spiritual arrogance. A grafted branch can also be cut off if it becomes disconnected from the root. Faith does not exist in a detached spiritual vacuum but within a historical story a people a language and time.

Here the depth of the olive tree as a shared symbol is revealed. In Jotham’s parable the olive tree refuses to rule because it is faithful to its purpose. In Romans 11 the olive tree refuses to be replaced. In both cases the olive tree teaches humility. It does not exalt itself does not claim ownership and does not erase the other. It simply stands gives and holds the root.

It is a tree that teaches that true leadership is not domination and true identity is not erasure. In faith as in nature there is one root yet there can be many branches. Diversity is not a threat as long as it remains connected to the source of life.

From the olive tree oil is produced and oil does not emerge without pressure. Yet this pressure is measured wise and gradual. Not violence but process. From the crushed fruit comes light. In the ancient world olive oil was light food medicine and holiness. The same substance lit a lamp healed a wound and nourished a household.

Here lies another virtue of the olive tree. The ability to transform difficulty into light. Not a blinding light but a steady one. The olive tree teaches that breaking is not necessarily destruction. Sometimes it is a stage on the way to meaning.

In the story of the flood the dove returns with an olive leaf in its beak. Not a large branch not a dramatic declaration but a small sign that life can return. The olive tree symbolizes peace that is not naive. Peace that acknowledges destruction yet does not surrender to it. Peace that is built gradually.

The olive tree connects past and future identity and renewal root and branch. It does not ask who came first but who is connected. It reminds us that faith like the tree is not tested in moments of peak experience but in quiet faithfulness over time.

In the end the olive tree does not demand attention. It simply teaches. Those who are willing to observe it discover that it is possible to live differently. To be rooted rather than loud. To influence without controlling. And to be part of a greater story without trying to replace the root from which all life flows.
Blessings
Guy Cohen

21/11/2025

When History Whispers:
What Vienna Teaches Us About New York Today

While traveling across the United States I was repeatedly asked about the new candidate for mayor of New York City. I was asked before he was elected, on the day he won, and even more afterward. It seemed that every public conversation in Jewish communities, evangelical Christian circles, and Messianic groups across the country eventually led to Zohran Mamdani. Through casual encounters at community events, conversations with Israelis in different cities, and discussions with Americans who know New York’s social landscape well, I realized how powerfully the public senses change long before it actually sees it. This is the moment when history sends a signal, and sometimes it is worth pausing to listen.

There are moments when history stands before us and holds up a mirror, and it is not always pleasant to look. Vienna at the end of the nineteenth century is precisely such a mirror. A modern, vibrant, cultured European city became a stage where populism, xenophobia, and the blaming of Jews fused into a strong political force. Karl Lueger, the charismatic mayor of the time, knew how to harness the power of the masses at the point where fear and need intersect. Emperor Franz Joseph recognized the danger and tried three times to block Lueger’s appointment, but in the end the public pushed and he was forced to accept it. History has shown how quickly rhetoric can become reality.

In this atmosphere wandered a directionless young man named Adolf Hi**er. In October 1908 he failed once again to pass the entrance exams for the Academy of Fine Arts, in part because he hardly prepared. The city was filled with antisemitic pamphlets, racist magazines, and extremist figures promoting ideas of racial superiority. Hi**er found in Lueger a role model. From him he learned something simple and dangerous: how to turn hatred into political power. From there history spiraled into some of its darkest chapters.

This story is not merely a historical account. It is a warning. It reminds us not to overlook subtle changes in tone, mood, or public conversation. These are the moments when the wheels of time begin turning in a familiar direction, as if the world repeatedly returns to patterns we have seen before.

And so we arrive at New York in 2025. A very different city and a very different era, with a new figure at the center. Zohran Mamdani, elected on a wave of social hope, speaks about justice, about confronting concentrated wealth, about repairing society. Some see this as a positive development. Others feel uncertainty, especially within the Jewish community. The problem is not criticism of Israeli policy, which is legitimate. The problem begins when such criticism becomes emotionally charged, when it mixes with rhetoric about large economic forces, and when political dialogue starts dividing the world into groups of us and them. In such moments history has already shown that Jews may find themselves in a vulnerable place even without being named directly.

This is not an abstract idea. It is a feeling that is growing. Israelis and Jews in New York describe a subtle but clear shift. Some are considering moving to other cities. Some families are seeking quieter and more secure communities. Some now say openly what was once whispered: perhaps the time has come to return to Israel. Perhaps, within this uncertainty, the word aliyah is becoming relevant again, not as fear but as recognition that the idea of home can change.

The mirror held up by Vienna in 1908 is not meant to frighten but to clarify. The patterns of populism, resentment toward wealth, and political use of identity are not new. They simply appear again in new forms. Every Jewish community has the responsibility to recognize the moment when the atmosphere begins to shift. These are the wheels of time and they do not stop turning.

This is New York in 2025. It is not Vienna in 1897. But the distance between them seems shorter than we would like to admit.

14/11/2025

Who carries whom

Recently I was asked about the large Haredi demonstration in Jerusalem and how I view the situation. The question itself reflects the growing unease within Israeli society, which is torn between deep ideological commitments and an urgent civic reality demanding answers. At the center of this debate stands an ancient question in modern form: How does a people who see themselves as bearers of a spiritual and moral mission confront a reality that requires shared responsibility, civic partnership, and participation in the national burden.

From biblical times through the voices of the prophets, the tension between religious devotion and social responsibility has been a constant challenge. The prophets warned that relying on external holiness while ignoring basic morality empties the Torah of its essence. This critique echoes in the words attributed to Jesus, who sought to bring religious life back to its moral center. He warned his contemporaries that they had come to say that one who swears by the Temple is exempt, but one who swears by the gold of the Temple is obligated. In doing so he exposed a mindset in which material value outweighed sacred meaning. He added that they clean the outside of the cup and the dish but inside they are full of injustice and excess. These statements are not a rejection of the Temple or the Torah, but a reminder that when outer form replaces inner truth, the core message is lost. It is the same moral critique voiced by Isaiah, Jeremiah and Amos.

This tension reappears today in the public debate about Haredi participation in military and national service. To understand the depth of this issue, one must recognize a worldview present in parts of the Haredi community. According to this view, the Jewish people consist of a group of Torah scholars who carry the spiritual mission of the nation, and a broader public that carries the practical reality of the state including economy, security and civic systems. In certain internal conversations the general public is described as bearing the material load so that Torah scholars may devote themselves entirely to study. For those who hold this view, it is a natural division of roles rather than a devaluation of the general public.

However, when this outlook becomes rooted in institutions and public policy, its consequences become difficult to ignore. Instead of a nation functioning as one body in which each part helps carry the burden of the other, a structure develops in which one group feels exempt from the shared responsibilities of national life while another is expected to carry most of the weight. The fear of harm to Haredi identity is understandable and legitimate, but when that fear evolves into a broad exemption from civic responsibility, something deeper shifts. What is secondary becomes primary, and what is primary begins to fade. Values such as responsibility, mutual obligation and shared destiny lose their force.

This is not a sweeping accusation against an entire community, but an attempt to situate the discussion within the wider moral tradition of the Jewish people. The prophets addressed all sectors of society with the same demand. No group can claim spiritual privilege while distancing itself from the hardships faced by the nation. Holiness demands justice. Torah study that does not lead to social responsibility loses part of its meaning. The command do not stand idly by your neighbor’s blood is not directed at one sector but at all of Israel.

This is why the argument over military service is only one expression of a much deeper question. What kind of society are we trying to build. Will holiness be understood as withdrawal from reality or as courageous engagement with it. Will the Torah remain distant from the public sphere or become a driving force for commitment and mutual responsibility. The prophetic tradition together with the critique expressed by Jesus against empty religious externalism offers a clear answer. Spiritual truth is measured by the willingness to share the weight of communal life, not by avoiding it. When responsibility, justice and shared destiny return to the center of the public conversation, the Torah does not grow weaker. It shines more brightly and offers deeper guidance to the entire Israeli society.

Heavy rain in the north of Israel creating huge floods in the cities.
02/11/2024

Heavy rain in the north of Israel creating huge floods in the cities.

15/10/2024

800 meters underground: IDF forces located and raided the underground headquarters of the Radwan Force unit in southern Lebanon
From day to day we realised that Oct 7th was miracles, if Hezbulla was attacking this day ….

08/09/2024

Sources in the USA:
the northern scenario will soon be completed, in Israel they want to return the north and values ​​for an inevitable war with Iran, Syria and Lebanon at the same time Sources in the US claim that Israel will soon complete all operational preparations, Israel will simultaneously be required to operate in distant circles against Iran, which will fire from its territory not only from Iranian soil but also from other areas, Syria and Lebanon
In Israel, preparations are being made based on a limited amount of time in the vital need to shorten the duration of the campaign and to create a hierarchy of threats and the order of the ways in which shortening the duration of the campaign, which is defined in the IDF strategy as a permanent imperative for the standing army.
It also included the security system in the highest vigilance of cyber systems, covert operations and legal and psychological warfare in reaching the required achievement. Where this is possible, these methods of action will replace overt military action, in order to focus on building the force for real purposes and to optimize as much as possible the exploitation of all resources.

The IDF has intelligence, air and fire capabilities that are many times greater than those of the enemy in all circles. Israel has also developed primary systems in the world of passive and active defense, air defense for forces and disruption of the enemy's means, as well as advanced unmanned means in the air at sea and on land.

This explanation from PM can help you understand the situation in Philadelphy border south Gaza.Amazing that the word Ph...
07/09/2024

This explanation from PM can help you understand the situation in Philadelphy border south Gaza.
Amazing that the word Philadelphia is meaning love .
Let’s pray the love of our Lord will come to this area, and the war and pain will end.

WATCH LIVE: Prime Minister Benjamin Netanyahu holds a press conference for the foreign media.Video: GPO

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