Can we do תפילות prayers for:
Rav Dani Isaac, Rosh Hayeshiva and Beit Orot?
So that through them The האור Light, רפואה The Healing and The ואהבה Love of ישועת יהוה Yeshuath YHWH may come back to הארץ The Land of Israel?
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The Irving Moskowitz Yeshiva & Campus
Yeshivat Beit Orot - The Hesder Yeshiva on Har Hazeitim in Yerushalayim
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OROT HAPARSHA
Parshat Re'eh
From the teachings of Rav Dani Isaac, Rosh Hayeshiva
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Yeshivat Beit Orot - The Hesder Yeshiva on Har Hazeitim in Yerushalayim
------------------------------
OROT HAPARSHA
Parshat Re'eh
From the teachings of Rav Dani Isaac, Rosh Hayeshiva
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Eretz Yisrael cannot abide
division in the nation. The destruction of the Second Bet Mikdash and
the long exile that followed in its wake were caused by the baseless
hatred [sin'at chinam] of the period. The unique qualities of the land
connect the sections of the nation into a single, complete unit. Avraham
was commanded, "Go for yourself from your land...to the land that I
will show you. And I will make you a great nation..." (Breisheet, xii,
1-2); when you go to Eretz Yisrael you will become a nation because it
cannot be otherwise, and if we do not become a nation there we will not
stay in the land. Yet the very conquest of the land and its settlement
can cause a severance between the various segments of the nation, as
well as internal dismemberment.
As long as we were in the wilderness we
all encamped in one place around the Mishkan, and we naturally all
accepted Moshe Rabeinu's leadership. When we became scattered all over
the land, each tribe built up its own private inheritance and thus the
communal feeling gradually diminished. The sickness of the community
increased until it reached its climax at the end of the Book of Shoftim
with the episode of the Concubine in Giv'ah, where tens of thousands
were killed in a civil war: "And the men of Israel swore in Mitzpah
saying, No man of us shall give his daughter to [the tribe of] Binyamin
for a wife" (Shoftim xxi, 1). This terrible situation shocked Israel
deeply: "And the people came to Bet El and they sat there until evening
before G-d, and they raised their voices and cried a great weeping" (2).
They looked for ways to
provide wives for the Benjamites until finally they commanded them,
"...go and hide in the vineyards, and you shall watch, and behold, if
the daughters of Shilo come out to dance their dance, you shall come out
of the vineyard and you shall grab for yourselves each man his wife
from the daughters of Shilo" (xxi, 22). This division leads to a deep
sense of the lack of a single leadership for the nation, as the
conclusion of the Book of Shoftim indicates: "Those days there was no
king in Israel, each man did as was right in his own eyes" (25). From
this low point the kingship of Israel slowly grew, first in the form of
Shaul's temporary reign, followed by the Davidic reign, out of which
Mashiach ben David will sprout, G-d willing. (We find ourselves at the
height of a struggle between various factions of the nation. There are
those who have despaired of unity, as the other side cynically utilizes
our Ahavat Yisrael and allows itself to act in an extreme manner,
knowing that we would never go over the limit. Such claims are due to
shortsightedness and despair. Eretz Yisrael demands unity of us, and
only through the strength of the entire nation will we succeed, G-d
willing, to settle the land in its entirety. The internal nature of the
nation will demand the unity and love of all its sections, and will
reject any system or leader that will try to place brothers in
opposition to one another. We do not know how long the process will take
but we are sure that we will merit the sprouting of the son of David,
may he speedily arrive.)
In our parsha we find a
number of subjects that teach us about the obligation to have the nation
internally unified. "And it will be when Hashem your G-d will bring you
to the land, that you are going there to inherit, and you shall place
the blessing on mount Gerizim and the curse on mount Eival" (xi, 29).
Upon their entry into the land, before they scattered, each man to his
inheritance, Am Yisrael are commanded to hold a special ceremony at
which they express their faith in Hakadosh Baruch Hu and His Torah. This
most impressive ceremony implants in the souls of those standing there
and in the souls of their descendants that we are Hashem's people and
that blessings and curses depend on our following the path of Hashem.
The individual, when he leaves to claim his private inheritance, is
unable to shake off the general Divine guidance of the entire nation.
The pasuk we quoted earlier ("And it will be when Hashem your G-d will
bring you") deploys the singular, and it can be explained in two ways.
First, Hakadosh Baruch Hu does not bring individuals into the land, but
rather the entire nation as a single body, and therefore it is
considered as an individual. No private person inherits the land, but
rather the nation as a whole. Second, the Torah addresses the private
individual who enters the land and prepares to claim his private
inheritance. The Torah obligates that person to connect to the wonderful
ceremony of the blessings and the curses on mount Gerizim and mount
Eival. Through this he will never stray from the path of the entire
nation.
Later in the parsha it states, "You shall not do so to Hashem your G-d. But rather to the place that Hashem your G-d will choose from all your tribes to place His name there...you shall bring there your burnt offerings, your sacrifices and your tithes, and the terumah of your hands" (xii, 4, 6). The Torah obligates us to offer sacrifices in a single central location, not in any place that we choose. Thus Rashi explains: "'You shall not do so' - to offer up to Heaven in any place, but rather in the place that He shall choose." The Torah emphasizes on additional occasions the obligation to bring the sacrifices to the Mikdash: "Guard yourself, lest you offer your burnt offerings in any place that you see, but rather in the place that Hashem will choose in one of your tribes, there you shall offer your burnt offerings..." (13-14). Again: "You may not eat in your gates the tithe of your produce, your wine or oil, or the firstlings of your cattle or flock...but rather you shall eat it before Hashem your G-d in the place that Hashem your G-d shall choose." The true service of Hashem is the one that comes from the strength of the communal and we can therefore only rise up to true and pure spiritual heights in the Mikdash. When private ideologies and theories are raised, they lower our lives. The Gemara in Shabbat (83b) states, "We have learnt: 'And they placed for themselves Ba'al Brit for a god' (Shoftim viii, 33) - this is Zevuv [a fly], idol of Ekron. This teaches that each and every one of them made an image of their god and placed it in their pocket, when he recalled it he would take it out of his pocket and caress and kiss it." Private and personal thought is likened to a special pocket for each individual. The initial feeling is a wonderful one as at each moment he remembers his "god" he can hug and kiss it and find spiritual satisfaction. The feeling is a spiritual one, as the god is a fly that can fly off and rise up, but the truth is that it is all a lie, like that small and despised fly. Although satisfaction arrives quickly, as it is degenerate it leads to an emptiness that causes great spiritual crises. Then it becomes clear that there is no other way but the great and pure service of Hashem at the summit of the mount of Hashem in Yerushalayim.
Later in the parsha it states, "You shall not do so to Hashem your G-d. But rather to the place that Hashem your G-d will choose from all your tribes to place His name there...you shall bring there your burnt offerings, your sacrifices and your tithes, and the terumah of your hands" (xii, 4, 6). The Torah obligates us to offer sacrifices in a single central location, not in any place that we choose. Thus Rashi explains: "'You shall not do so' - to offer up to Heaven in any place, but rather in the place that He shall choose." The Torah emphasizes on additional occasions the obligation to bring the sacrifices to the Mikdash: "Guard yourself, lest you offer your burnt offerings in any place that you see, but rather in the place that Hashem will choose in one of your tribes, there you shall offer your burnt offerings..." (13-14). Again: "You may not eat in your gates the tithe of your produce, your wine or oil, or the firstlings of your cattle or flock...but rather you shall eat it before Hashem your G-d in the place that Hashem your G-d shall choose." The true service of Hashem is the one that comes from the strength of the communal and we can therefore only rise up to true and pure spiritual heights in the Mikdash. When private ideologies and theories are raised, they lower our lives. The Gemara in Shabbat (83b) states, "We have learnt: 'And they placed for themselves Ba'al Brit for a god' (Shoftim viii, 33) - this is Zevuv [a fly], idol of Ekron. This teaches that each and every one of them made an image of their god and placed it in their pocket, when he recalled it he would take it out of his pocket and caress and kiss it." Private and personal thought is likened to a special pocket for each individual. The initial feeling is a wonderful one as at each moment he remembers his "god" he can hug and kiss it and find spiritual satisfaction. The feeling is a spiritual one, as the god is a fly that can fly off and rise up, but the truth is that it is all a lie, like that small and despised fly. Although satisfaction arrives quickly, as it is degenerate it leads to an emptiness that causes great spiritual crises. Then it becomes clear that there is no other way but the great and pure service of Hashem at the summit of the mount of Hashem in Yerushalayim.
In chapter xiv (1) it
states: "You are children to Hashem your G-d; you shall not cut
[titgodedu] yourselves nor make nay baldness between your eyes for the
dead." The plain meaning of the pasuk is, "You shall not make a cut or
scratch in your flesh for the dead as the Emorites do" (Rashi). Yet the
Gemara in Yevamot (13b) learns from here that "you should not separate
into different groups [agudot]," and Rashi explains that it makes it
appear as if we observe two Torahs. The Torah obligates us to preserve
the unity of the nation, which is the unity of the Torah. Many have
queried the relevance of the prohibition against separating into
different groups to the plain explanation of the pasuk "You are
children... you shall not cut." When a person reflects from the
external, minor viewpoint of life, he sees separate bodies, each one of
which stands by itself, and each one of which possesses personal and
private desires, which often stand against the desires of the other.
Such an outlook causes one to think that when a person dies all is over,
and this leads him to express his opinion by scratching his own body.
We are Hashem's children, however, and the essence of a person is his
Divine soul, and death, therefore, is a passage from one life to
another. This inner understanding serves to remove the body's external
barriers and provides insight on the Divine foundation, and we thus see
the communal point which forms the true foundation of each and every
individual. From this the prohibition against forming separate groups in
the nation follows naturally, as they divide up the people due to this
superficial and external outlook.
At the conclusion of the parsha we have the mitzvah of Aliyah La'regel [pilgrimage to the Mikdash]: "Three times a year all your males shall appear before Hashem your G-d in the place that He shall choose..." (xvii, 17). We already learnt above about the obligation to bring vows and tithes to Yerushalayim, to the one place that connects us all into one nation. But one who does not vow and has no tithes, how does he connect to the general service? The Torah comes and obligates every man of Israel to make a thrice-yearly pilgrimage to the Mikdash of Hashem. Undoubtedly in order that a person will ascend to Yerushalayim with joy despite his leaving his home, appropriate preparation must be taken. This preparation is a deep and internal spiritual one, so that when he will be in Yerushalayim he will be able to merit to absorb the holiness of Yerushalayim and the Mikdash. After a person has truly prepared himself and merited sanctification he must save this wonderful impression in his soul, and even when he returns to his home he will take this holiness with him to his place. And this is what the Torah means by the words: "And you shall turn in the morning and go to your tents" (xvii, 7) - "all the turns that you turn from the Mikdash when you come to it shall only be in the morning" (Rambam, Hilkhot Bikkurim, 14:3). After you have visited the House of Hashem do not go immediately to your home, but instead stay another night in Yerushalayim. Absorb the holiness of the Mikdash internally, and then return to your home and live a holy and pure life in all times and places.
We have explained that the private person who makes a pilgrimage must prepare himself so he can absorb the holiness of the Mikdash. Certainly it is the case that in order that we may merit the building of the third Mikdash we must raise ourselves up to a life of holiness and purity. Yet the Mikdash can only be built from the strength of all of Klal Yisrael, and therefore we are obligated to raise ourselves up together with all sections of the nation, out of love, brotherhood, peace and friendship.
At the conclusion of the parsha we have the mitzvah of Aliyah La'regel [pilgrimage to the Mikdash]: "Three times a year all your males shall appear before Hashem your G-d in the place that He shall choose..." (xvii, 17). We already learnt above about the obligation to bring vows and tithes to Yerushalayim, to the one place that connects us all into one nation. But one who does not vow and has no tithes, how does he connect to the general service? The Torah comes and obligates every man of Israel to make a thrice-yearly pilgrimage to the Mikdash of Hashem. Undoubtedly in order that a person will ascend to Yerushalayim with joy despite his leaving his home, appropriate preparation must be taken. This preparation is a deep and internal spiritual one, so that when he will be in Yerushalayim he will be able to merit to absorb the holiness of Yerushalayim and the Mikdash. After a person has truly prepared himself and merited sanctification he must save this wonderful impression in his soul, and even when he returns to his home he will take this holiness with him to his place. And this is what the Torah means by the words: "And you shall turn in the morning and go to your tents" (xvii, 7) - "all the turns that you turn from the Mikdash when you come to it shall only be in the morning" (Rambam, Hilkhot Bikkurim, 14:3). After you have visited the House of Hashem do not go immediately to your home, but instead stay another night in Yerushalayim. Absorb the holiness of the Mikdash internally, and then return to your home and live a holy and pure life in all times and places.
We have explained that the private person who makes a pilgrimage must prepare himself so he can absorb the holiness of the Mikdash. Certainly it is the case that in order that we may merit the building of the third Mikdash we must raise ourselves up to a life of holiness and purity. Yet the Mikdash can only be built from the strength of all of Klal Yisrael, and therefore we are obligated to raise ourselves up together with all sections of the nation, out of love, brotherhood, peace and friendship.
Beit Orot
"Building & Reclaiming Yerushalayim"
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On the Web: www.beitorot.org
E-Mail: info@beitorot.org
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In Israel:
The Irving Moskowitz Yeshiva & Campus
Beit Orot
1 Shmuel Ben Adaya Street
The Mount of Olives
Jerusalem 97400
Tel: 972-2-628-4155
Fax: 972-2-627-6673
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In the United States:
American Friends of Beit Orot
162 Cedar Lane
Teaneck, NJ 07666
Tel: 1-201-530-0210
Fax: 1-201-353-2335
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Please Say Yes to Abba Yahweh and His Laws.
It is written
in the Koran:
‘1. Surah Al-Fatihah:
‘1. Surah Al-Fatihah:
1. In the
Name of Allah, the Most Beneficent, the Most Merciful.
2. All the praises and thanks are to Allah, the Lord of the 'Alamin (mankind, jinns and all that exists).
3. The Most Beneficent, the Most Merciful.
4. The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection)
5. You (Alone) we worship, and You (Alone) we ask for help (for each and everything).
6. Guide us to the Straight Way
7. The Way of those on whom You have bestowed Your Grace, not (the way) of those who earned Your Anger (such as the Jews), nor of those who went astray (such as the Christians).
This is the 'start' in the Koran......
2. All the praises and thanks are to Allah, the Lord of the 'Alamin (mankind, jinns and all that exists).
3. The Most Beneficent, the Most Merciful.
4. The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection)
5. You (Alone) we worship, and You (Alone) we ask for help (for each and everything).
6. Guide us to the Straight Way
7. The Way of those on whom You have bestowed Your Grace, not (the way) of those who earned Your Anger (such as the Jews), nor of those who went astray (such as the Christians).
This is the 'start' in the Koran......
For
more, what the Koran is teaching about: ‘Muslims Hate Jews, Christians all other faiths’ ‘Their
Guide Book says to kill, behead and burn all non-believers’ click:
Index of The Quran (Satanic Verses of violence to us)
Index of The Quran (Satanic Verses of violence to us)
For more information about the development of these
‘Chaldean’ in our days go to our News-Blog: http://thewatchmenfromisraelnews.blogspot.co.il/
Please read the Mitzvoth go to: Positive Commandments and the Negative Commandments), easy to read. It is very important to know them. I don’t ask you this to become a good Jew! But to learn who you really are. That you can find your real identity. In a good understanding of the rest of The Scriptures. And that you understand that Rabbi Shaul is talking to a real Israel,
1Co 10:1 I do not want you to be without da'as (knowledge), Achim (brothers) b(in) 'Moshiach, that Avoteinu (our fore Fathers, you Yehudah and Ephraim! Nobody else.) all were under the anan (cloud),
(‘Achim (brothers) b(in)Moshiach are Yehudah and Ephraim who were all under the anan (cloud). The seed (literal) of Abraham, Yitzhak and Ya’acob) read it for yourself :)
Exo 13:21 And Yahweh went before them (Yehudah and Ephraim -Israel) by day in an ammud anan (‘Pillar of a cloud), to guide them haderech (the Way); and by lailah (night) in an ammud eish (‘Pillar of fire), to give them ohr (light); so they could travel yomam valailah (day or night);
Exo 13:22 He
took not away the amud heanan (‘Pillar of a cloud) by day, nor the ammud haeish
(‘Pillar of fire) by night, from before HaAm (the people, Yehudah and Ephraim)
and passed through the sea.
Exo 14:22 And the Bnei Yisroel (Yehudah and Ephraim) then went into the middle of the yam (sea) upon the yabashah (dry land); and the mayim (waters) were a chomah (wall) unto them on their right, and on their left.
Exo 14:22 And the Bnei Yisroel (Yehudah and Ephraim) then went into the middle of the yam (sea) upon the yabashah (dry land); and the mayim (waters) were a chomah (wall) unto them on their right, and on their left.
Exo 14:23 And
the Egyptians pursued, and went in after them into the middle of the yam (sea),
even kol sus (all horses) Pharaoh, his chariots, and his parash (rider).
Exo 14:24 So it
came to pass, that when came the watch of the boker (morning), Yahweh looked
down on the machaneh Mitzrayim (camp of Egypt) through the ammud eish (pillar
of fire) and of the anan (cloud), and caused confusion over the machaneh
Mitzrayim (camp of Egypt),
Exo 14:25 And
turned awry their chariot wheels, that they drove them with difficulty; so that
the Egyptians said, Let us flee from the presence of Yisroel (really when Yehudah
and Ephraim where together, not like today); because Yahweh fighting for them
against the Egyptians,
So let we further listen what Rabbi Shaul has really to say:)
So let we further listen what Rabbi Shaul has really to say:)
1Co 10:2 And all into Moshe Rabbenu were given tevilah
(a ‘mikwah’ immersed) in the anan (cloud) and in the sea,
1Co 10:3 And all of the same spiritual okhel (food)
ate [SHEMOT 16:4,35; DEVARIM 8:3; TEHILLIM 78:24-29],
1Co 10:4 And all of the same spiritual drink drank,
for they were drinking from a spiritual TZUR (Rock) following them [SHEMOT
17:6; BAMIDBAR 20:11; TEHILLIM 78:15; 105:41], and that TZUR was Moshiach
(Yeshuah – Yeshuah Yahweh).
And now one of our neviim:
And now one of our neviim:
Hab 2:3 For the chazon (vision) is yet for a mo’ed (an appointed time); it speaks of HaKetz (the End), and does not lie; though it tarry, wait for him
Moshiach— see: Sanhedrin 97b, ‘It has been taught; R. Nathan said: This verse pierces and descends to the very abyss:11 For the Vision is yet for an appointed time, but at the end it shall speak, and not lie: though he tarry, wait for him (Moshiach); because it will surely come, it will not tarry.12]; because he (Moshiach) will surely come, and will not tarry.
(11) Just as the bottom of an abyss cannot be reached, so is it impossible to grasp the full purport of this verse (Rashi).
(12) Hab. II, 3.
Believe…..
Hab 2:4
Hinei (behold), his nashamah (soul) which is puffed up is not upright in him;
but the tzaddik (righteous) shall live by his emunah (believe).
Through Moshiach, Yeshuah from Yahweh who give you emunah (believe)…..
Gen 15:6 And he believed in Yahweh; and He credited emunah (faith)] to him as tzedakah (righteousness).
Please read the whole book of HaNavi Habakuk?
The Koran teaches us that you have to die…….
Through Moshiach, Yeshuah from Yahweh who give you emunah (believe)…..
Gen 15:6 And he believed in Yahweh; and He credited emunah (faith)] to him as tzedakah (righteousness).
Please read the whole book of HaNavi Habakuk?
The Koran teaches us that you have to die…….
But, please Yudah (Jews) and Ephraim (most Christians) Listen to His Voice:
Hab 1:12 Art thou not
mikedem
(‘everlasting’
also said of Moshiach, indicating Moshiach’s eternal divine nature: Dan 7:14 And there was given Him (Moshiach) dominion,
and honor, and sovereignty, that all people, Goyim, tongues, should
pey-lammed-chet. [1] (worship as deity) (see Dan 3:12, serve, reverence as
deity Him (Moshiach). His dominion is an everlasting dominion, which shall not
pass away, and His (Messianic) Kingdom that which shall not be destroyed.] see Michah
5:1[2];)
Yahweh Elohai (my Elohim) Kedoshi (my
Holy One)? We shall not die. Yahweh, Thou hast appointed them (these Chaldean)
for mishpat (ordinance); O Tzur (Rock), Thou hast ordained them (these
Chaldean) for reproof.
Maran
Rabbeinu Yeshuah and Rabbeinu Shaul are teaching that you, Yehudah and Ephraim
all Israel, come together to the same point as where you were when you said:
Deu 5:27 Go thou near, and hear all that Yahweh Eloheinu (our Elohim) shall say; and speak thou unto us all that Yahweh Eloheinu shall speak unto thee; and we will hear it, and do it.
But don’t ‘make’ from one of them Rabbeinu Yeshuah, Rabbeinu Shaul or Rabbeinu Mosheh another ‘mighty one’ but accept them in your live for what they really are….
Deu 5:27 Go thou near, and hear all that Yahweh Eloheinu (our Elohim) shall say; and speak thou unto us all that Yahweh Eloheinu shall speak unto thee; and we will hear it, and do it.
But don’t ‘make’ from one of them Rabbeinu Yeshuah, Rabbeinu Shaul or Rabbeinu Mosheh another ‘mighty one’ but accept them in your live for what they really are….
Please take it serious what Abba Yahweh is telling us in:
Deu 18:15 Yahweh Eloheicha (your Elohim) will raise up unto thee a Navi (prophet) from among thee, of thy achim (bretheren), kamoni (like me.....
Exo
32:30 The next day Moshe said to the people,
"You have committed a terrible sin. Now I will go up to Yahweh; maybe I
will be able to atone for your sin."); unto him ye must listen;
Deu 18:16
According to all that thou desired of Yahweh Eloheicha (your Elohimin) Chorev
(to be burnt dried up, ruined, wasted) in the Yom HaKahal (day of the
congregation), saying, Let me not hear again the voice of Yahweh Elohav (your
Elohim), neither let me see this eish hagedolah (‘great fire’) any more, that I
die not.
Deu 18:17 And
Yahweh said unto me, They have well-spoken that which they have spoken.
Deu 18:18 I will
raise them up a Navi (prophet) from among their achim (brethren), like unto
thee, and will put My words in his mouth; and he shall speak unto them all that
I shall command him.
Joh
10:18
No one takes it from me, but I lay it down of my own accord. I have samchut
(authority) to lay it down, and I have samchut to receive it again. This
mitzvah I received from HaAv (the Father).
Deu 18:19 And it
shall come to pass, that whosoever will not listen unto My words which he shall
speak Bishmi (in My Name), I will require it of him.
Joh 8:28 Therefore, Rebbe,
Melech HaMoshiach said to them, When you perform the hagbah (lifting
up) of the Ben HaAdam, you will have da'as (knowledge) that Ani Hu
[YESHAYAH 41:4; SHEMOT 3:14-16], and from myself I do nothing, but as HaAv (the
Father) of me taught me, these things I speak.
Rebbe, Melech HaMoshiah Yeshuah – is Yeshuah Yahweh. Like it is said in:
Gen_49:18 I have waited for Thy Yeshuah (Salvation), Yahweh.
Rebbe, Melech HaMoshiah Yeshuah – is Yeshuah Yahweh. Like it is said in:
Gen_49:18 I have waited for Thy Yeshuah (Salvation), Yahweh.
Exo_15:2 Yahweh
is my oz and zimrah (song of praise), and He is become to me Yeshuah (salvation); He
is Eli (my Elohim), and I will praise Him; Elohei Avi (the Elohim of my
Father), and I will exalt Him.
And not a half-god, or another mighty-one who came between HaShem and us! (Not, ‘It Suph’!) I believe many of us (Jews and Ephraimites!) have to learn that!
And not a half-god, or another mighty-one who came between HaShem and us! (Not, ‘It Suph’!) I believe many of us (Jews and Ephraimites!) have to learn that!
[1] Dictionary of the Talmud. M. Jastrow p. 1178 פלח
Please let us come together in Prayer
(by singing/praying The Song of Moshe and The Song of The Lamb) and Teshuvah in
the Love of Yeshuath YHWH. Yehudah, Ephraim and all 'the called out ones',
Until comes in fulfillment,
Zec 12:10 And I will pour upon the house of David (The whole House of Israel, Jews and Ephraim), and upon the inhabitants of Yerushalayim, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourned for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn.
Isa 11:13 And the envy of Ephrayim shall turn aside, and the adversaries of Yehudah be cut off. Ephrayim shall not envy Yehudah, and Yehudah not trouble Ephrayim.
If you have a Prayer Request for yourself, family, friends, kehilah or the State of Israel. It can be brought to the Feet of The Mountain of Yahweh. (For Free) Click: Prayer Request
Until comes in fulfillment,
Zec 12:10 And I will pour upon the house of David (The whole House of Israel, Jews and Ephraim), and upon the inhabitants of Yerushalayim, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourned for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn.
Isa 11:13 And the envy of Ephrayim shall turn aside, and the adversaries of Yehudah be cut off. Ephrayim shall not envy Yehudah, and Yehudah not trouble Ephrayim.
If you have a Prayer Request for yourself, family, friends, kehilah or the State of Israel. It can be brought to the Feet of The Mountain of Yahweh. (For Free) Click: Prayer Request
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