Haftorah - Parshas Yisro

Can we do תפילות prayers for:

Rabbi Dovid Siegel and torah.org?

That also through them The האור Light, רפואה The Healing and The ואהבה Love of ישועת יהוהYeshuath YHWH may come back to הארץ The Land of Israel?

Haftorah         by Rabbi Dovid Siegel
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Parshas Yisro Yeshaya 6:1 This week's haftorah reveals to us the unlimited potential of of the Jewish soul. The prophet Yeshaya shares with us his astounding vision of Hashem's throne of glory. He says, "Fiery angels stand before Hashem in service ... They call to one another and say in unison, 'Holy, Holy, Holy is Hashem the master of the legions whose glory fills the entire world'" (6:2,3) Yeshaya saw one of the loftiest visions ever to be seen by man and responded in the following manner, "Woe to me for I remained silent because I am a man of impure lips...and my eyes beheld the Divine Presence itself." (6:5) This verse displays Yeshaya's humble response to his awesome experience feeling unworthy of catching the faintest glimpse of Hashem's magnificent glory. Yet, Yeshaya was troubled by his personal silence during those lofty moments unable to participate in the angels' glorious praise. (see Radak ad loc) He attributed this to his personal imperfec tion and inadequacy. Apparently, his speech was impure and sinful and rendered him unworthy of uttering a sound in Hashem's holy presence. The vision continued and Hashem commanded one of His fiery angels to deliver Yeshaya a burning coal. Yeshaya said, "And with tongs the angel removed the coal from the altar, touched my mouth and said...'Your sin is removed and your error forgiven.'" (6:6,7) Immediately following this, Hashem asked, "Whom shall I send?" and Yeshaya responded and said, "Here I am; send me." (6:8) Yeshaya's awesome vision together with his humble response initiated him into prophecy. After this initial cleansing, he became worthy of transmitting Hashem's penetrating message to His people. In addition, Yeshaya's cleansing process allowed him to join the ranks of the angels and converse with Hashem in His actual presence. (Radak ad loc) This intriguing incident suggests the unthinkable, that man can rise to the lofty status of Heavenly beings. Although Yeshaya was privy to the inner most levels of spirituality he sensed his mortality and felt unworthy of associating with such elevated levels of holiness. Alas, he was a human being and not a spiritual entity. He identified with impurity and sin and didn't deserve to see such revelations or sing Heavenly praises. Hashem revealed Yeshaya that he had the potential and after minor refinement he would personally attain those lofty levels. Interestingly, when we reflect upon this incident we tend to side with Yeshaya. We also wonder, "What position does an impure mortal occupy amongst Heavenly angels?" How could man even consider participating in Heavenly praise? Although angels reflect Hashem's glory what can be said about man?! The answer to these is found in the essential discussion of mortality between Hashem and the angels. The Sages relate that the angels complained to Hashem when He chose to share His precious Torah with His people. They argued, "Your glory (Your Torah) should remain among the Heavenly beings. They are holy and Your Torah is holy, they are pure and Your Torah is pure and they are everlasting and Your Torah is also." Hashem responded that the Torah could not remain amongst them because they are perfect spiritual beings with no mortality, impurity or illness. Hashem's true glory would ultimately come from man plagued by impurity and mortality. (Midrash Shochar Tov 8) This response also troubles us because, in truth, we side with the angels. Isn't perfect fulfillment of Hashem's will the greatest tribute to His honor? What could be more glorious than the angels' purest praises? How could mortality and impurity serve as positive factors in Hashem's ultimate glory? The Sages' words in this week's haftorah provide deep insight into this. Rashi reflects upon the burning coal and notes that the fiery angel held it with tongs. This suggests that the coal's heat was too intense for an angel to hold. Surprisingly however, Yeshaya's lip endured direct contact with the coal without being harmed. Rashi quotes the Sages who explain a human being's potential truly surpasses the status of an angel. They support this with a verse in Yoel that says, "For His camp is massive but mightier are those who do His word." (Yoel 2:11) Chazal interpret Hashem's massive camp to refer to His angels and those who fulfill His word to refer to His prophets. This teaches us that, in truth, a devout prophet is greater than an angel. (Rashi 6:7 from Midrash Tanchuma) The upshot of this is based on man's equal ability to obey or disobey Hashem. An angel's clear perception of Hashem basically leaves no room for anything but perfect behavior. Man, on the other hand, is plagued by impurity, weakness and temptation. His perfect adherence to Hashem's will is undoubtedly true testimony to Hashem's greatness. Man's absolute negation for Hashem's sake displays the true power of His word. The spiritual ascent of a prophet proves that free thinking man can be so subservient to his master that he transcends all physical barriers. Maimonides explains that the basic qualifications of any prophet demand full control over all passions and emotions never succumbing to any physical desire. After achieving this he continues to detach himself from worldly matters totally focusing his mind on spirituality while training it never to stray into frivolity or vanity. He continues developing until his mind becomes transfixed on Hashem's innermost secrets thus deeming one worthy of Hashem's contact. During prophecy one realizes that he transcended all human barriers and joined the ranks of the angels. (see Rambam Yesodei HaTorah 7:1) This incredible accomplishment by man supersedes indeed the Heavenly angels even during their loftiest praises to Hashem. Man, unlike angel, begins far from perfect but can actually refine himself and attain the spirituality of the Heavenly hosts themselves. We now understand that the human being sings the "praise of all praises" through his enormous efforts overcoming his human imperfections. Yeshaya originally felt unworthy of participating in the Heavenly display of Hashem's glory due to his human limitations and imperfections. Hashem responded that his conscious decision to totally subject himself to Hashem's will surpassed the Heavenly praise. Once Yeshaya's personal speech was totally cleansed he was worthy of participating in the loftiest of all praises. He could now speak in Hashem's presence and even rise above the angels and display, through his total subservience, Hashem's greatest honor. This lesson has great bearing on our times. Chafetz Chaim raises the classic concern how the latest generations consider meriting the advent of Mashiach? If previous generations who were undoubtedly more pious than ours did not merit Mashiach how could our shameful generation merit him? Chafetz Chaim answers that, on the contrary, no generation ever qualified for Mashiach as much as ours. He explains that in previous times Mitzva observance was, basically, a foregone conclusion. It did not require endless self sacrifice and had therefore had relatively limited value. In our days, however, foreign influences are so rampant that even basic Mitzva observance requires tremendous devotion and sacrifice. In present times, we may add, morality has fallen so low that attaining any level of purity and self negation is a tremendous accomplishment. In this light every mitzva has such great value that we, above all, display Hashem's greatest glory. Hashem undoubtedly tells His angels , "Look at My people who manage to remain moral and pure even in their corrupt and free thinking environment." "Can anyone bring Me greater glory than them?!"     Haftorah, Copyright &copy 2011 by Rabbi Dovid Siegel and Torah.org. The author is Rosh Kollel of Kollel Toras Chaim of Kiryat Sefer, Israel. Kollel Toras Chesed 3732 West Dempster Skokie, Illinois 600 76 Phone: 847-674-7959Fax: 847-674-4023 kollel@arlin.net Questions or comments? Email feedback@torah.org. Join the Jewish Learning Revolution! Torah.org: The Judaism Site brings this and a host of other classes to you every week. Visit http://torah.org or email learn@torah.org to get your own free copy of this mailing. Permission is granted to redistribute, but please give proper attribution and copyright to the author and Torah.org. Both the author and Torah.org reserve certain rights. Email copyrights@torah.org for full information.

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Sfas Emes - Parshas Yisro

Can we do תפילות prayers for:

Nosson Chayim Leff and torah.org?

That also through them The האור Light, רפואה The Healing and The ואהבה Love of ישועת יהוהYeshuath YHWH may come back to הארץ The Land of Israel?

Sfas Emes         by Nosson Chayim Leff         Print Version
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The weekly Sfas Emes is now available in a Sefer. The Seferis called Emes Ve'emunah : A Sfas Emes Companion. This Sefer contains all of the materials in the weekly emails, plus new insights. The Sefer also contains the text in lashon hakodesh on which the Sfas Emes worked to produce his ma'amar. Accessing the the Sfas Emes via the Sefer offers advantages. You have the week's Torah without having to print the email. You have the Sfas Emes' text--which could not be sent by email. Also many people who would enjoy the Sfas Emes do not have internet. You can purchase this Sefer at your favorite bokstore, or online, at the Targum or Feldheim websites. Emes Ve'Emunah will also be available for purchase or perusal at the SOY Seform Sale, January 15-January 24. Parshas Yisro Sfas Emes, Zechuso Tagein Aleinu, Yisro 5632 The Sfas Emes begins this ma'amar with a quote from the Zohar: "Shabbos sums up the entire Torah". The Sfas Emes bolsters this point by bringing a halachic ruling in support of this Zohar. If someone does not believe in Shabbos, halacha regards him as a person who does not believe in the entire Torah. What does the Sfas Emes have in mind when he tells us that Shabbos sums up the whole Torah? I suggest that the Sfas Emes is directing our attention to a unique feature of Shabbos. Clearly, Shabbos brings to mind the fact that HaShem created the world of nature. (The Sfas Emes refers to the natural world by citing the Asara Ma'amaros -- the ten utterances with which HaShem created heaven and earth.). Likewise, Shabbos, with its rich content of hilchos Shabbos, also embodies and evokes the Torah (to which the Sfas Emes refers with the shorthand phrase of "Aseres Hadibros" -- the Ten Commandments). Thus, Shabbos highlights Torah and Creation coming together. More importantly, as the Sfas Emes emphasizes, not only are these key topics juxtaposed; they are also interdependent. In the world of creation, Nature obeys the laws of science that HaShem established to govern its behavior. But Creation and the world of nature can exist only if we obey the laws that HaShem gave us to govern our behavior -- i.e., the Torah. The Sfas Emes elaborates on this point by alluding to a comment in Gemara Shabbos (88a). The context there is Matan Torah. Chazal tell us that when HaShem offered us the the Torah, He said: "If Klal Yisroel accepts the Torah, Creation will exist.. But if Klal Yisroel do not accept the Torah, I (HaShem) will return the world to the state it was in before creation, -- i.e., to chaos". The Sfas Emes continues with this line of thought; that it is only our acceptance of the Torah that renders the natural world -- i.e., the world without Torah -- liveable. (If you think he is exaggerating, look at a newspaper and see how a world looks when people no longer accept "Aseres Hadibros".) In a final comment on the need for Torah to make the world of nature liveable, the Sfas Emes refers to another ma'amar of Chazal (Avodah Zara, 9a). The Gemara there tells us that HaShem arranged human history in a special sequence. First would come 2,000 years in which only Nature (Teva) was apparent. Chazal refer to that period as one in which the world was in a state of "tohu va'vohu" (R. Hirsch: 'confused and tangled.'). Only later was Torah introduced into the system, to clear away the confusion and tangle of lives lived in a world of nature alone. By letting people know that all life comes from HaShem, the Torah made it possible for the world "le'hischadeish " -- to begin life anew. The Sfas Emes moves on now to another line of thought. A posuk in Shir Hashirim (5: 6) says: "Nafshi ya'tzah bedabro imi." (That is, "My soul took leave of me when He spoke to me".) Chazal apply this posuk to our encounter with HaShem at Matan Torah, when He gave us the Torah.. As the Almighty proclaimed the first Dibra (Commandment), the experience was so awesome that our souls took leave of our bodies. That is, Bnei Yisroel expired. What restored life to our people? The Torah did. Thus, a posuk in Tehilim (19: 8) tells us that: "Toras HaShem temima, meshivas nafesh". (That is, "HaShem's Torah ... restores life".) You may say: "A nice thought; but how did this process actually work -- in the real world? " How did the Torah revive our people? The Sfas Emes explains that the Torah has this restorative effect because the Torah is the vehicle through which HaShem chose to make His Presence manifest in the physical world. Thus, by adhering to the Torah we are connecting to HaShem. This is what the posuk means when it says that the Torah restored our souls. The Torah enabled us to re-establish our intertwined relationship with HaShem. Note the chiddush (innovation)that the Sfas Emes has introduced here. (I say "note" because the Sfas Emes does not tell us that he is construing the posuk in a radically new way.). The simple, conventional understanding of the phrase "meshivas nofesh" is: ["When our souls took leave of our bodies at Matan Torah"] the Torah returned our souls to our bodies.. However the Sfas Emes is reading "meshivas nafesh" as: "returned our nefashos to their previous close relation with HaShem". Mention of the words "meSHiVas nefesh" leads the Sfas Emes to thoughts about SHaBBoS. TheSfas Emes reminds us that our soul has three parts: nefesh, ruach, and neshama.. Of these three, "nefesh" is the closest to our physical reality, and hence, easiest to engage and repair. In fact, a properly spent Shabbos can restore a person's nefesh.. Note, further, another connection between Shabbos and nefesh. The posuk in Shemos (31,17) tells us that on Shabbos the Almighty: "shavas. va'yiNaFaSH". R'. Hirsch translates this phrase as: "... (He) ceased to create on the seventh day and withdrew into His own essence". I suggest that "His own essence" is ruchniyus (spirituality). So, too, on Shabbos our nefashos can be raised, bringing us closer to HaShem. Why? How? Because our expanded Avoda on Shabbos gives HaShem nachas ruach (joy). And HaShem's joy, in turn, gives our nefashos new life. Thus, HaShem's "Va'yinafash" on Shabbos has an impact on a person's nefesh. The Sfas Emes takes us even further. He emphasizes that closer contact with our source (HaShem) on Shabbos permits the vibrancy of Torah to reach the workaday world as well. The possibility of reaching a higher state of ruchniyus on Shabbos should not be taken for granted; for it is truly a remarkable phenomenon. Accordingly, the Sfas Emes devotes more effort to explaining it . The Torah (Shemos, 20:11) tells us: "Va'yanach bayom hashevi'. Al kein beirach..." ("He ceased to create on the seventh day.. For this reason, HaShem blessed the seventh day ..."). The Sfas Emes understands this pasuk as providing further explanation of the remarkable phenomenon just mentioned.. We can return to a closer relation with HaShem on Shabbos because HaShem invested Shabbos with a special beracha (blessing). The Sfas Emes sees this beracha in the posuk just cited , specifically in the word "Va'yanach." Mainstream Hebrew grammar reads this verb as a construction in binyan kal.. That construction gives us "Va'yanach" as: "He rested (ceased to create) on the seventh day." By contrast, the Sfas Emes reads "Va'yanach" as formed in hif'il -- the causative construction. This gives us: He caused (enabled) to rest. The Sfas Emes's non-pshat reading of "Va'yanach" permits him to show us two special dimensions of the beracha that HaShem has given us with Shabbos. One is: a feature that we have already noted. That is: HaShem has granted us the possibility of achieving menucha (repose) to come closer to Him on Shabbos. The second beracha that the Sfas Emes shows us may come as more of a surprise, He says: "Va'yanach ... nitan zeh ha'ko'ach le'ham'shich m'imekor ha'berachos le'chol ha'olam". That is: HaShem has given us the capability to extend this blessing to the entire world.     Comments? Reactions ? Questions? Suggestions? Email them to to Dr. Leff at: leffjud@earthlink.net Selections based on the book Emes VeEmunah: A Sfas Emes Companion, by Nosson Chayim Leff, with permission from Targum Press. Available at www.targum.com. If you like the Sfas Emes emails, you'll love the Sfas Emes sefer. To subscribe to the Sfas Emes Weekly Email, send an email message to: sfas-emes-subscribe@torah.org. Questions or comments? Email feedback@torah.org. Join the Jewish Learning Revolution! Torah.org: The Judaism Site brings this and a host of other classes to you every week. Visit http://torah.org or email learn@torah.org to get your own free copy of this mailing. Permission is granted to redistribute, but please give proper attribution and copyright to the author and Torah.org. Both the author and Torah.org reserve certain rights. Email copyrights@torah.org for full information.

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Especially For our Many UK Friends!!

Can we do תפילות prayers for:

CFOIC Heartland and Rabbi Tuly?

That also through them The האור Light, רפואה The Healing and The ואהבה Love of ישועת יהוהYeshuath YHWH may come back to הארץ The Land of Israel?

Due to MANY requests from our friends in Europe, Rabbi Tuly has graciously agreed to re-teach the Torah Class.  He will once again be teaching LIVE on Tuesday January 18, 2011 at 2:30 pm EST. (7:30 PM Greenwich British Time) Live from Columbus OH! ISRAEL - Land of Promise A Unique Bible Study Opportunity

Join LIVE Torah Class Online! Tuesday Jan 18, 2011 at 2:30 PM EST Dear,  Allow me to introduce myself and thank you for supporting the biblical heartland through Christian Friends of Israeli Communities. As the rabbi of the Beth Jacob Congregation here in Columbus OH, I am excited to invite you to study Torah with me. We will discuss and explore the text of the Torah to gain a deeper appreciation of the significance of the Land of Israel. These four classes will be filmed in my synagogue and will be broadcast online. Looking forward to studying Torah together!      Rabbi Tuly  Rabbi Naphtali Weisz Beth Jacob Congregation 1223 College Avenue Columbus, OH 43209 614-237-8641  Join LIVE Torah Class Online! Tuesday Jan 18, 2011 at 7:30 pm Greenwich British Time If you enjoy the Torah teaching please make a donation to help us continue the work of CFOIC Heartland! Donate to CFOIC Heartland! You may also donate by mailing a personal check in Pound Sterling or Euro to: CFOIC Heartland PO Box 752 Ginot Shomron, ISRAEL Christian Friends of Israeli Communities is proud to present a live online class which will uncover the Biblical roots of the Land of Israel. Led by Rabbi Naphtali Weisz, an Orthodox rabbi in Columbus, Ohio, this 4 part series will capture your heart and imagination as you study what the Bible says about the Holy Land. Christians are needed more than ever to stand in solidarity with Israel and this class will not only bring the past to life, it will help you make sense out of the present as well. Live classes will be held at Beth Jacob Congregation, 1223 College Avenue, Columbus OH 43209. A minimal donation to CFOIC of £15 for all 4 classes is requested.  Online classes will be live-streamed via the Internet during the actual class times.  Classes will be held on Tuesday afternoons, January 18, 25, February 1, & 8, 2011 at 2:30 pm EST. (7:30 PM Greenwich British Time)   Join us today for this unique Bible class with your very own Rabbi! Part 1:  The Genesis of it all - Examine the covenant G-d made with Abraham and what that means for us today.  We will follow the footsteps of the Patriarchs and Matriarchs to explore the cities of Bethlehem and Hebron, understand the role of Ishmael, and come to a better appreciation of the undeniably Jewish State of Israel. Part 2:  Joshua led the Israelites across the Jordan River and established the first "settlement" in the area we now refer to as Judea and Samaria.  Once you understand the origins as outlined in the books of Joshua and Judges, you will see that Judea and Samaria is not an obstacle to peace but the heartland of Biblical Israel. Part 3:  Since King David established his capital in Jerusalem 3,000 years ago, the holy city has been the apple of the world's eye.  We will survey the millenia of Jewish connection to the City of David, focusing on the destruction of the Temple in the year 70 to the rebuilding of Jerusalem before our very eyes. Part 4:  On the Wings of Eagles - Ancient Biblical prophets predicted the return of the Jewish people to her land which will be demonstrated in their ability to make the desert bloom.  Studying the words of Jeremiah and Isaiah will illustrate how the struggles and successes of modern day Israel is the fulfillment of Biblical prophesy and nothing short of a great miracle in our own generation.

"Thus says the LORD of hosts: 'In those days ten men from every language of the nations shall grasp the sleeve of a Jewish man, saying, "Let us go with you, for we have heard that God is with you."  - Zechariah 8:23

For more information contact Kim Troup at 800-551-3207 or Rabbi Tuly Weisz at 614-506-8144

 

Legacy - Parshas Yisro

Can we do תפילות prayers for:

Rabbi Naftali Reich and torah.org?

That also through them The האור Light, רפואה The Healing and The ואהבה Love of ישועת יהוהYeshuath YHWH may come back to הארץ The Land of Israel?

Legacy         by Rabbi Naftali Reich         Print Version
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Parshas Yisro Last But Not Least The mountain smoldered and quaked. Thunder and lightning rent the skies. The Jewish people in their great multitudes stood transfixed at the foot of the mountain, awestruck by the spectacle of the revelation of the Divine Presence on the mountaintop and the knowledge that they were about to receive the divine Torah. But what did they actually receive at Mount Sinai? In fact, it was only a small percentage of the entire Torah - the Ten Commandments. These were the instructions Hashem chose to pronounce on that unforgettable occasion. These were the instructions He chose to inscribe on the Tablets that Moses carried down from the mountaintop. Clearly, these ten pronouncements are the most fundamental of all the Torah’s commandments, the very bedrock of Judaism. They define the relationship of the Jewish people to the Creator and to their fellow man. Have faith in Hashem. Do not worship idols. Do not blaspheme. Keep the Sabbath. Honor your father and mother. Do not commit murder. Do not commit adultery. Do not rob. Do not bear false witness. Do not covet another’s property or wife. Do not covet? How did this commandment find its way into this august group? Is coveting in the secrecy of one’s heart an abomination against Hashem or society comparable to the other commandments? The commentators explain that the tenth commandment is actually the key to all the others. Let us reflect for a moment. How can we control a feeling? How can a wretched person see his neighbor’s prosperity without yearning for the same good fortune? Isn’t it only natural for him to be overcome by a strong desire to enjoy those gifts of life that have been denied to him? How then does the Torah command him not to covet? What is he supposed to do? The answer lies in our total acceptance of Hashem’s will and a profound faith in His absolute and total goodness. The world is one vast interconnected organism, and every single person, every tree, every blade of grass has its designated role in the grand scheme of things. In guiding this great caldron with pure benevolence, Hashem pays meticulous care to even the minutest element so that all together the purpose of creation will be fulfilled. He assigns each of us a specific role in life that will help our purpose become a reality, a personalized mission for each of us to accomplish. If we acknowledge these truths, if we realize there can be no greater fulfillment in life than accomplishing this divine mission, all else becomes trivial. If a wretched person truly believes his mission in life is to shine in his state of wretchedness, he will not covet another person’s good fortune. The tenth commandment enjoins us to bow to the divine wisdom, to accept His guidance in eve ry aspect of our lives and not to covet that which Hashem has chosen not to give us. This then is the most fundamental of all the commandments, and the extent to which we fulfill it colors and characterizes our fulfillment of all the others. Why do we refrain from idolatry, murder and robbery? Why do we honor our parents and observe the Sabbath? Is it mere obedience, the grudging submission to the powerful Being who has commanded us to do so? Or is it something that resonates in the very depths of our hearts? If we have learned not to covet, if we are focused on our divinely ordained mission in life, then we will undoubtedly view the fulfillment of all the commandments as a joyous privilege that will help us reach the transcendent goals towards which we strive. A mother returned home with her son from a visit to the optician. The boy wore a new pair of glasses with shiny, stylish gold frames, which he proudly showed off to all his siblings. A short while later, the mother found one her younger sons sulking in his room. “What’s the matter?” she asked. “Why are you so glum? Has anyone done anything to hurt you?” “Yes,” the boy declared. “You did! You bought him glasses, but you didn’t buy any for me.” The mother was taken aback for a moment, then she gather her little boy in her arms. “Do you know why he got glasses?” she said. “Because he doesn’t see well. Without those glasses, he can’t see the blackboard. But you are so lucky. You have such sharp vision, you can read the smallest letters from far away. Why would I get you glasses?” In our own lives, we are all too familiar with the pressures of living in a materialistic society where the quality of life is often measured by the possessions we accumulate. The tenth commandment offers us the means by which to rise above this myopic vision. If we connect to the universal will of the Creator and direct ourselves towards the accomplishment of our mission in life, we will find a serenity and fulfillment that will enrich us far more than the gratification of any of our covetous desires.     Legacy, Copyright &copy 2011 by Rabbi Naftali Reich and Torah.org. Rabbi Reich is on the faculty of the Ohr Somayach Tanenbaum Education Center. Questions or comments? Email feedback@torah.org. Join the Jewish Learning Revolution! Torah.org: The Judaism Site brings this and a host of other classes to you every week. Visit http://torah.org or email learn@torah.org to get your own free copy of this mailing. Permission is granted to redistribute, but please give proper attribution and copyright to the author and Torah.org. Both the author and Torah.org reserve certain rights. Email copyrights@torah.org for full information.

Torah.org: The Judaism Site Project Genesis, Inc. 122 Slade Avenue, Suite 250 Baltimore, MD 21208 http://www.torah.org/ learn@torah.org (410) 602-1350 FAX: (410) 510-1053

 

The Real Armor of Yahweh

Can we do תפילות prayers for:

Torah Life Ministries?

That also through them The האור Light, רפואה The Healing and The ואהבה Love of ישועת יהוהYeshuath YHWH may come back to הארץ The Land of Israel?

Thehealthwatchman | January 17, 2011 

http://www.torahlifeministries.org Today we have one of my favorite Bible teachers, Mark Biltz of El Shaddai Ministries. He talks about replacement theology and the real suit of armor according to Scripture.

 

 

Prophetic Regathering of TV! - How to Celebrate Hanukah Part IV

Can we do תפילות prayers for:

Messianic Temple Beth El?

That also through them The האור Light, רפואה The Healing and The ואהבה Love of ישועת יהוהYeshuath YHWH may come back to הארץ The Land of Israel?

  

January 16, 2011 / Shevat 11, 5771       Multicultural Spirit-Filled Nazarene Synagogue proclaiming the restoration of the 12 Tribes of Yisra'El: Beit Yehudah/House of Judah and Beit Ephraim/House of Ephraim.   We welcome Jewish people and non-Jews to worship Yahshua HaMashiach, the Messiah of Yisra'El with us.   Our Weekly Schedule:   Shabbat Service: 10:30 am on Saturday      Yeshiva Classes: Shabbat/Saturday 9:00 am  Wednesday 7:30 pm  Warriors for Yisra'El intercessory warfare group: Monday 7:30 pm For members only   We minister Deliverance and Spiritual Warfare. We are Shomer Shabbat/ Shabbat keepers and we observe all HaMoedim/Feasts of Yahweh. Please refer to our website for the dress code.     YouTube             Facebook   Start following  messianictemple on facebook!          Prophetic Re-Gathering Of Israel TV     Watch our program on Internet Streaming TV. Click the BCAT logo above  then Launch BCAT 2, Tuesday at 7pm (EST)   Contacts   Website: www.messianictemple.org Email: messianictemplebethel@gmail.com     Phone: 1-718-621-7399   Directions   Messianic Temple Beth El 1641 76th St (corner of 76th Street & New Utrecht Avenue) Brooklyn, NY 11214  USA       By Car: Take the Belt Parkway to exit 5, which is Bay Parkway. Stay on Bay Parkway to 76th St.Turn left onto 76th St. Keep straight to New Utrecht Ave. The Temple is on the corner.   By Train: Take the D train to 79th St. and walk to 76th St.         By Bus: Take the B4 to New Utrecht Ave  and walk to 76th St.     Prophetic Regathering of Israel TV!     This is a program about the Regathering of all 12 Tribes of Israel first in the spirit realm back to YAHWEH ELOHIM OF ISRAEL, and then in the physical realm making Aliyah. Aliyah means the returning of the Israelites back from the exile to Eretz Yisrael - Land of Israel. This program will teach you about the Messiah of Israel and how to be a part of the Messianic Nation governed by King Yahshua.        Hostess:   Rabbi Hadassah Ryklin     Program: How to Celebrate Hanukah, Part IV Time:       Tuesday, January 18th, 2011, 7 pm (EST)    Description of the Program       Still having doubts that Hanukah is for you?  In this episode Rabbi Hadassah shows us in Brit Hadasha/New Covenant where Yahshua, the Light of the World, observed the Festival of Lights.         Hanukah represents the ultimate dedication you can have for Yahshua HaMashiach in laying down your life for His kingdom.  Becoming obedient unto death is Messianic Martyrdom.    Watch our program on Internet Streaming TV.     Click the BCAT TV logo above, then Launch BCAT 2, Tuesday at 7 pm (EST)                                                              ©Copyright 2011/5771 All Rights Reserved Messianic Temple Beth El