Contributing to the Restoration of Israel by Healing Personal Brokenness

“What is your passion?” Orna was asked once. This question took her right into the heart of God’s calling on her life. “My passion is to see the widow Israel restored”, she tells.

And indeed, this is the vision and calling God has heavily laid on Orna Grinman’s heart. This is what Ot OoMofet (Hebrew for “A Sign and Example”), a ministry Orna started in 2003, is all about. But… a widow? How can Israel be called a widow?

The Biblical definition of a widow is far removed from the one we ascribe to it today. In the Bible, a widow is a woman, a city and even a country that lives in ruin, who has no one to manage her and no one to lean on. Widowhood today is a marital status. But in the Bible it describes a condition. Israel is called a widow, not because her Husband died, Heaven forbid, but because as a nation, we do not acknowledge Him as our Husband. Spiritually we handle ourselves as a forsaken woman who has been refused. God is gradually removing the reproach of our widowhood and becomes our Husband once again (Isa. 54:4-7). For centuries, His love towards us has been hidden from us, but it is now being changed in a glorious historical process (v. 8).

In many ways, this process is taking place through the help of Gentiles who love Israel and believe in her place in God’s plan. Which is why Orna seizes any opportunity to encourage Gentiles to take their stand as a Ruth alongside the modern Naomi, and to not become an Orpah in their relationship with Israel (meaning: walking with her a certain distance, but down the road turning their backs on her and going back to their comfort zone, and out of the narrative).

The main work of Ot OoMofet is done in Israel, mostly in the Messianic Body. By training, educating and by practical means the team helps heal those who have been broken by tragedy and crises. There are endless parallels between Israel’s brokenness, and the brokenness of weak members in God’s Body. Ot OoMofet’s various programs are designed to restore personal brokenness, and through that contribute to the restoration of Israel. These programs run throughout the country, in various programs, and have led to remarkable and lasting results through the years.

The first support group was launched in 2004, mostly with single mothers. Since then the ministry has expanded and grown, and is now offering spiritual and emotional tools not only to broken women, but to anyone who seeks wholeness and a deeper walk with God.

Their main tool is a half scaled model of the Tabernacle of Moses. This is taught in a 5 to 7 months of intense discipleship workshop, called “Woven with Gold”. During this workshop the participants learn how to enter the Narrow Gate, and how to walk all the way into the Holy of Holies. Next to each piece they learn to apply in their hearts what the priests did outwardly in the Temple. The Gospel is being preached at the Gate and assurance of salvation is achieved. Next, the participants learn to purify their hearts through Yeshua’s blood (at the Brazen altar) and wash their understanding with the Living Water (by the Laver). Lies are being exposed (at the Menorah) and are replaced with God’s Truth (at the Showbread Table). And so on, until they reach a lasting transformation at the Holy of Holies.

Brides-to-be in the "Libech" program
Brides-to-be in the “Libech” program

Libech (“your heart”) is another program Ot OoMofet leads. It focuses on the hearts of brides-to-be. The girls are taught to listen to God and to manage their negative feelings and thoughts. Orna tells, “It takes one long weekend to shift the brides’ focus from to-do lists, haircuts and make up, to the aesthetics of their hearts and the brides’ stand before God. Through applying the tools we teach, the brides cleanse their hearts from resentment and fears. Some of them even testified to a deeper love towards their fiancés, and an assurance that they were walking in God’s will, something they had not been sure of prior to the program. This assurance is obviously crucial to the success and health of their marriages.”

Orna continues, “At the end of our various programs we have a sense of touching God’s glory, or rather seeing His glory settling on a shameful area in the heart. We have seen victims of severe sexual abuse heal, to the point that intimacy ceased to be a scary and negative concept, and becomes rather something to look forward to; we also have seen marriages restored; people with psychiatric background and a shattered heart become whole; physical ailments healed, and so much more.”

Another program is called “White fields” and is designed to train workers and ministry teams. Paul teaches that it is those members of the Body which we think to be less honorable, that deserve greater honor and covering (I Cor. 12:23), while our presentable members don’t really need it (v. 24). God has composed the Body in such a brilliant manner, that He has given greater honor to those members who lack honor and glory. Why? So that we should care for one another. If one of us suffers, all the members suffer with him or her. And when one is honored, all the members can rejoice with him (v. 25-26). This commandment challenges all believers worldwide – to see the broken and needy sisters and brothers as tools for a greater honor, and not as a burden. Ot OoMofet teaches how brokenness can become a unique opportunity for God’s glory, and equips ministers with practical tools that make this truth an attainable reality.

While the main calling and ministry of Ot OoMofet is educational and spiritual, there is also room for humanitarian aid. There are practical things that we can all do to alleviate the suffering of the weaker members of our Body. They struggle with deep loneliness and shame, chronic financial needs, broken relationships, and so on. God defines “Pure and Undefiled Worship” by the attitude and practical help we give widows and orphans, who symbolize those who live in the margins of our society. Our definition of pure worship most likely focuses on what we do to exalt God through songs or prayer, pure life, etc. But James 1:27 gives an interesting definition. It states that our true worship must include visiting the needy in their time of trouble. This type of worship calls for patience, a listening ear, and a relationship with that person, otherwise how will we know what is their true need and trouble? For this reason Ot OoMofet keeps training group mentors, and holds seminars that help ministers learn how to diagnose the true need of a broken heart, and how to visit it in a way that will lead to victory and would not drain the congregation’s resources.

You can learn more about Ot OoMofet, subscribe to their blog and read some in-depth articles about their work and teaching at