Can we do תפילות prayers for:
Beit Orot and Rav Dani Isaac, Rosh Hayeshiva?
So that through them The האור Light, The רפואה Healing and The אהבה 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 Lech Lecha
From the teachings of Rav Dani Isaac, Rosh Hayeshiva
------------------------------
And
Hashem said to Avram, get yourself out, from your country, and from
your birthplace, and from your father's house, to the land that I will
show you." This is one of the ten tests with which Hakadosh Baruch Hu
tested Avraham.
There would appear to be a difficulty here, for Hakadosh Baruch Hu promised him, "And I will make you a great nation, and I will bless you and I will make your name great, and you will be a blessing" (Beraishit xii, 2), and Rashi explains: "Since travel causes three things - it reduces childbearing, reduces one's money and reduces one's fame - he therefore needed these three blessings, and he was promised regarding children, money and fame." If that is the case, then any person, even the most simple, would agree to leave his house and travel to a distant land in order to merit children after so many years of longing for a son, as "Avram was seventy five years old when he left Charan."
To resolve this difficulty we will examine the conduct of Avraham Aveinu, as opposed to that of Lot.
The first time Terach leaves Charan he takes "Avram his son and Lot the son of Haran, his son's son, and Sarai his daughter-in-law, the wife of Avram his son..." (xi, 31), whereas Nachor, son of Terach does not leave with them for the land of Cana'an. Thus Lot is a part of this traveling, one that shows an intuitive inner connection to the land of Cana'an.
Later Avram is commanded to go to the land, "and Lot went with him." The Torah continues: "And Avram took Sarai his wife and Lot the son of his brother, and all the possessions they acquired and the souls they obtained in Charan..." (xii, 5). The Torah describes the family relations between Lot and Avraham, and from this we can understand that Lot will be Avraham's successor (at least in the meantime, as long as he has no child of his own). The expression "And he went with him," also indicates that he traveled with a true connection to Avraham. After this, Avraham is tested again - "And there was a famine in the land, and Avram went down to Egypt to sojourn there, for the famine was oppressive in the land" (xii, 10). Rashi explains: "'A famine in the land' - in that land alone, to test him, whether he would doubt Hakadosh Baruch Hu's words, who told him to go to the land of Cana'an and now is causing him to leave it."
Clearly the descent to Egypt is not a test for Lot, as Hakadosh Baruch Hu did not command him to go to the land of Cana'an, yet it can be assumed that these questions occurred to Lot, as he knows about Hashem's promise to Avraham, that He would bless him in the land of Cana'an, and that this promise is not being fulfilled. We do not know if Lot continues to stick to Avraham and his ways full-heartedly or if he has his doubts. It is interesting that the Torah does not mention at all that Lot went down with Avraham and Sarah to Egypt, and only after all the incidents that occur to Avraham and Sarah and their being sent away from Egypt does the Torah add: "And Lot, who traveled with Avraham, also had flocks and herds and tents" (xiii, 5). It can perhaps be suggested that the Torah hides Lot's traveling with Avraham to Egypt to teach us that Lot's relationship with the latter stood at a crossroads, whether he would continue to travel with him, with all his heart and through an identification with Avraham's spiritual path, or whether he did not possess the inner strength to continue Avraham's path and that his walking was alongside him, i.e. as an equal who is going on his own independent path rather than as a subordinate.
The first time Terach leaves Charan he takes "Avram his son and Lot the son of Haran, his son's son, and Sarai his daughter-in-law, the wife of Avram his son..." (xi, 31), whereas Nachor, son of Terach does not leave with them for the land of Cana'an. Thus Lot is a part of this traveling, one that shows an intuitive inner connection to the land of Cana'an.
Later Avram is commanded to go to the land, "and Lot went with him." The Torah continues: "And Avram took Sarai his wife and Lot the son of his brother, and all the possessions they acquired and the souls they obtained in Charan..." (xii, 5). The Torah describes the family relations between Lot and Avraham, and from this we can understand that Lot will be Avraham's successor (at least in the meantime, as long as he has no child of his own). The expression "And he went with him," also indicates that he traveled with a true connection to Avraham. After this, Avraham is tested again - "And there was a famine in the land, and Avram went down to Egypt to sojourn there, for the famine was oppressive in the land" (xii, 10). Rashi explains: "'A famine in the land' - in that land alone, to test him, whether he would doubt Hakadosh Baruch Hu's words, who told him to go to the land of Cana'an and now is causing him to leave it."
Clearly the descent to Egypt is not a test for Lot, as Hakadosh Baruch Hu did not command him to go to the land of Cana'an, yet it can be assumed that these questions occurred to Lot, as he knows about Hashem's promise to Avraham, that He would bless him in the land of Cana'an, and that this promise is not being fulfilled. We do not know if Lot continues to stick to Avraham and his ways full-heartedly or if he has his doubts. It is interesting that the Torah does not mention at all that Lot went down with Avraham and Sarah to Egypt, and only after all the incidents that occur to Avraham and Sarah and their being sent away from Egypt does the Torah add: "And Lot, who traveled with Avraham, also had flocks and herds and tents" (xiii, 5). It can perhaps be suggested that the Torah hides Lot's traveling with Avraham to Egypt to teach us that Lot's relationship with the latter stood at a crossroads, whether he would continue to travel with him, with all his heart and through an identification with Avraham's spiritual path, or whether he did not possess the inner strength to continue Avraham's path and that his walking was alongside him, i.e. as an equal who is going on his own independent path rather than as a subordinate.
Thus the Torah does not
describe Lot's traveling with Avraham to Egypt. Yet it appears that in
Egypt the process of separation between Avraham and Lot began, one that
would end when they returned to the land of Cana'an, when "and Lot
traveled from the east [me'kedem] (Rashi: 'A Midrash Aggadah [states]:
He took himself away from the Ancient One [kadmon] of the world,
saying, "I have no interest, neither in Avraham nor in his G-d') and
each man separated from his brother" (xiii, 11).
Up until this point we have
not heard of any property belonging independently to Lot, and only now
when they return from Egypt do we learn that Lot possesses "flocks and
herds and tents," implying that when Paroh dealt well with Avraham he
also dealt well with Lot, and therefore the latter now owns his own
property. As well as possessions, he also has "tents." The tent
expresses a person's independent and unique path, as we learnt in
Parshat Noach: "May G-d widen Yefet and may he dwell in the tents of
Shem" (ix, 27), meaning that the external beauty will enter in and
connect to the tent of Shem, that the lofty and Divine path of Shem,
symbolized by the tent, will be connected to Yefet. We learn from this
that as soon as Lot comes into money, his wealth changes him and he
stops acting as an inferior towards his uncle Avraham. Therefore the
Torah writes: "And Avram went up from Egypt, he and his wife and all he
possessed, and Lot with him to the south." This contrasts with what
was stated above - "And Avram took Sarai his wife and Lot the son of
his brother, and all the possessions they acquired..." Back then, Lot
was connected to Avraham and his wife, and only afterwards are the rest
of their possessions noted, whereas our pasuk first mentions Avraham
and his wife and all he possessed and only afterwards does Lot's name
appear, teaching us that now two groups exist, and that Lot is no
longer wholly linked to Avraham's group. Nor does the Torah mention the
family relationship between Lot and Avraham, as opposed to the
description of their traveling to the land of Cana'an, when the Torah
emphasized that he was the son of his brother, teaching us that the
family connection is no longer significant. Likewise the Torah writes
that Lot ascended with him, as an equal. We learn from this that money
blinded Lot's vision, and he now has a new, independent outlook. The
Torah tells us that when Lot and Avraham split up "And Lot lifted up
his eyes and saw the whole of the Jordan plain, and it was well watered
everywhere, before Hashem destroyed Sedom and Amorah, like the garden
of Hashem, like the land of Egypt, on the way to Tzoar" (xiii, 10).
Suddenly Lot is seeing new things, yet his entire outlook involves the
external matters of wealth and Sedom's material plenty while ignoring
the wickedness of the residents of Sedom, about which the Torah already
provides hints at the same time that Lot is examining the place he
will travel to, informing us that it was "before Hashem destroyed Sedom
and Amorah," indicating their wickedness. This opening up of the eyes
reminds us of the sin of the Tree of Knowledge. On that occasion the
snake says to Chava, "and your eyes will be opened" (iii, 5), and
afterwards: "And the woman saw that the tree was good to eat, and that
it was desirable to the eyes, and the tree was pleasant to make one
wise" (6), and then "the eyes of both of them were opened" (7). It is
clear that this external opening of the eyes implies the closing of an
inner reflection on life. Avraham, the father of the Jewish nation,
acts to correct the sin of Adam Harishon. Lot, who is unable to connect
to such a lofty mission, falls backwards into Adam's first error. The
disengagement process begins in Egypt, and therefore the Torah
emphasizes that it was like the land of Egypt, to teach us that if there
is no true connection to the word of Hashem, foreign influences can
cause as great a fall as Lot experienced in Egypt.
This approach can help us
answer our opening question. While Hakadosh Baruch Hu did promise
Avraham descendants and fame, this itself formed the central aspect of
his test - would he fulfill the divine command for itself without any
thoughts of benefit or gain. We must fulfill the mitzvot due to our
connection to Hashem, and from the love of Hashem in our hearts, and
from the knowledge that these are absolutely Divinely commanded
actions, and we must not think of the reward that comes with them.
If Avraham will fulfill the
Divine command for the sake of truth, despite the promise of a reward,
his lofty stature will be made evident, and the process of the
correction of Adam Harishon's sin will commence, through a true life
that is centered on the cleaving to Hakadosh Baruch Hu. This process
will be completed only through a nation that lives in such a manner,
and this is what Hakadosh Baruch Hu promises Avraham: "And I will make
you into a great nation."
An additional test that appears in our Parsha is the war with the four kings. We will attempt to explain the test according to the approach we have chosen. We would have expected that the relationship between Avraham and Lot would have been completely severed after their split up and Lot's distancing himself from Avraham and his G-d, yet the Torah tells us that "[And] they took Lot and his possessions, the son of Avraham's brother, and they left, and he was living in Sedom" (xiv, 12). The wording of the pasuk is unusual - we would have expected the Torah to write: "And they took Lot, the son of Avraham's brother, and his possessions," but the Torah wanted to teach us that Lot is now connected to his possessions, and is no longer connected to his righteous uncle. The additional comment, that Lot was living in Sedom, is also apparently superfluous, as this is already known to us, but the Torah wanted to inform us that Lot is deeply linked to Sedom rather than Avraham.
Yet since he is the son of Avraham's brother, Avraham does not shake him off, but rather prepares for a moral and just war in order to save Lot. This is why the Torah emphasizes: "And Avraham heard that his brother had been captured..." (xiv, 14), and again: "And he restored all the property, as well as Lot his brother and his property he restored..." (xiv, 16). The family connection between Avraham and Lot is renewed, after it had been severed by Lot, following the trip to Egypt.
There are those who are "zealous for the word of Hashem," who distance themselves from and hate others, all for the sake of Heaven. Avraham Aveinu, who was meant to be "a father of many nations," undergoes a test - whether the separation between him and Lot will affect him and leave him indifferent to the latter's fate, or whether his love of his fellow man (that comes from his love of Hashem) will lead him to prepare for war. Avraham indeed passes this test, and this is a sign for future generations that Am Yisrael must increase love and light.
An additional test that appears in our Parsha is the war with the four kings. We will attempt to explain the test according to the approach we have chosen. We would have expected that the relationship between Avraham and Lot would have been completely severed after their split up and Lot's distancing himself from Avraham and his G-d, yet the Torah tells us that "[And] they took Lot and his possessions, the son of Avraham's brother, and they left, and he was living in Sedom" (xiv, 12). The wording of the pasuk is unusual - we would have expected the Torah to write: "And they took Lot, the son of Avraham's brother, and his possessions," but the Torah wanted to teach us that Lot is now connected to his possessions, and is no longer connected to his righteous uncle. The additional comment, that Lot was living in Sedom, is also apparently superfluous, as this is already known to us, but the Torah wanted to inform us that Lot is deeply linked to Sedom rather than Avraham.
Yet since he is the son of Avraham's brother, Avraham does not shake him off, but rather prepares for a moral and just war in order to save Lot. This is why the Torah emphasizes: "And Avraham heard that his brother had been captured..." (xiv, 14), and again: "And he restored all the property, as well as Lot his brother and his property he restored..." (xiv, 16). The family connection between Avraham and Lot is renewed, after it had been severed by Lot, following the trip to Egypt.
There are those who are "zealous for the word of Hashem," who distance themselves from and hate others, all for the sake of Heaven. Avraham Aveinu, who was meant to be "a father of many nations," undergoes a test - whether the separation between him and Lot will affect him and leave him indifferent to the latter's fate, or whether his love of his fellow man (that comes from his love of Hashem) will lead him to prepare for war. Avraham indeed passes this test, and this is a sign for future generations that Am Yisrael must increase love and light.
There is no doubt that love
is first of all felt between brothers (such as Lot and Avraham) and
only afterwards as love towards the entire world (such as Avraham's
test to save Sedom). In these difficult days of painful and bitter
arguments amongst ourselves we must increase love and brotherhood, and
only through this will we merit be'ezrat Hashem, the building of the
third Bet Mikdash.
Beit Orot
"Building & Reclaiming Yerushalayim"
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On the Web: www.beitorot.org
E-Mail: info@beitorot.org
------------------------------
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
------------------------------
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:
Hab 1:1 The message which the prophet Ḥaḇaqquq saw.
And now one of our neviim:
Hab 1:1 The message which the prophet Ḥaḇaqquq saw.
Hab 1:2 O יהוה, till when shall I cry, and You not hear?
I cry to You, “Violence!” and You do not save.
Hab 1:3 Why do You show me wickedness, and cause me
to see perversity? For ruin and violence are before me. And there is strife,
and contention arises.
Hab 1:4 Therefore the Torah ceases, and right-ruling
never goes forth. For the wrong hem in the righteous, so that right-ruling
comes out twisted.
Hab 1:5 “Look among the nations and see, and be
amazed, be amazed! For a work is being wrought in your days which you would not
believe if it were told.
Hab 1:6 “See, I am raising up the Chaldeans, a bitter
and hasty nation, who is going through the breadth of the earth, to possess
dwelling places that are not theirs.
Hab 1:7 “They are frightening and fearsome, their
right-ruling and their exaltation proceed from themselves.
Hab 1:8 “Their horses shall be swifter than leopards,
and more fierce than evening wolves. And their horsemen shall charge ahead, and
their horsemen come from afar. They fly as the eagle, rushing to eat.
Hab 1:9 “All of them come for violence, the direction
of their faces is like the east wind, and they gather captives like sand.
Hab 1:10 “And they scoff at sovereigns, and princes
are a laughing matter to them. They laugh at every stronghold, for they pile up
earth and seize it.
Hab 1:11 “Then shall he pass on as a wind, and
transgress and be guilty, and ascribe this power to his mighty one.”
Hab 1:12 Are You not from everlasting, O יהוה my
Elohim, my Set-apart One? You do not die! O יהוה, You have appointed them for right-ruling,
O Rock, You have established them for reproof.
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; because it will surely come, it will not tarry.1211 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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