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
------------------------------
OROT HAPARSHA
Parshat Noach
From the teachings of Rav Dani Isaac, Rosh Hayeshiva
------------------------------
Humanity
as a whole is named after Noach, and the commandments that the Torah
commands the nations are called the Seven Noachite Commandments. After
the first stage of humanity that began with Adam Harishon ended with the
tragedy of the flood due to the terrible moral deterioration, the
second stage started from Noach and his family. This stage will not
end, as Hakadosh Boruch Hu guarantees: ""And I will establish My
covenant with you, and all flesh will no more be cut off by the waters
of the flood, and there will be no more flood to destroy the land"
(Beraishit ix, 11).
After the flood, Noach's family is divided into three central groups, each one bearing a unique function and different essence. All of them together form the humanity we are familiar with today.
The first and most important group is Shem's, as we find in Noach's blessing: "Blessed be Hashem, the G-d of Shem, and let Cana'an be a slave to him" (ix, 26). Hashem's name is mentioned only by Shem, implying that his actions are based on a connection to Hakadosh Boruch Hu and from an attempt to act according to the Divine Will. In addition, Shem establishes Batei Midrash, as demonstrated by Noach's words to Yefet: "May G-d enlarge Yefet, and may he dwell in the tents of Shem" (ix, 27). He is not only concerned with his own learning, but rather acts so as to widen his knowledge to include others. Those who wish to seek Hashem come to this Bet Midrash, like Rivkah Imenu: "And the children struggled together within her, and she said: 'If it is so, why do I live?' And she went to inquire of Hashem" (xxv, 22). Rashi explains: "'to inquire of Hashem' - to the Bet Midrash of Shem."
The second group is Yefet's,
which emphasizes human understanding and the morality that results
from it, and attempts to fashion a tastefully cultured world through
various artistic means. There is no question that there is a prominent
place for human morality, as Rav Kook says: "It is an evident matter
that man must adapt himself to basic natural morality in all its depth
and breadth." "One who fears Heaven must not reject man's natural
morality, for then it is no longer pure fear of Heaven. The sign of
pure fear of Heaven is when natural morality, which is planted in man's
upright nature, increasingly rises to greater heights than how it
stood without it" (Orot HaKodesh III, Introduction, p. 27).
Artistic works also merit a
prominent place. "Literature, painting and sculpture serve to actualize
all the spiritual qualities that are buried deeply in the soul of
humanity. As long as even a single sketch that is hidden deeply in the
soul is missing, has not been actualized, an obligation remains on the
artistic occupation to bring it to fruition" (Rav Kook, Orot Ra'ayah,
II, p. 3). Noach emphasizes that wisdom and human creativity is
important, and must especially be connected to the tents of Shem. "May
G-d enlarge Yefet, and may he dwell in the tents of Shem," as the
Gemara (Megillah 9b) comments: "Said Rav Chiya bar Abba: Yefet's beauty
belongs in the tents of Shem." Yet throughout most of human history
Yefet failed to understand this, and not only did he not attach himself
to the tent of Shem but he even fought Shem and tried to nullify him.
Today as well we find struggles between Western culture (which comes
from Yefet's Bet Midrash) and Jewish culture. There is no doubt that we
need to raise people of spirit who know how to bring Yefet's beauty
into the tents of Shem. As the Rambam famously says in "Eight Chapters"
[Shemoneh Perakim], "accept the truth from whoever said it."
The third group is Cham's,
and includes people whose main occupation is with the physical and
lowly aspects of life, without any real connection to the intellectual
side of life, and with even less connection to its Divine aspects.
The process of the rehabilitation of humanity did not end with its division into three central groups. A new nation sprouted out of Shem's group, the Israelite nation, which began with the appearance of Avraham Avinu who was commanded, "Get yourself out from your land, your birthplace and your father's house to the land that I will show you, and I will make you into a great nation..." (xii, 1-2).
The process of the rehabilitation of humanity did not end with its division into three central groups. A new nation sprouted out of Shem's group, the Israelite nation, which began with the appearance of Avraham Avinu who was commanded, "Get yourself out from your land, your birthplace and your father's house to the land that I will show you, and I will make you into a great nation..." (xii, 1-2).
An examination of the
structure of Beraishit and Noach clarifies this. The first stage of
humanity ends with the birth of Noach, and indeed the end of Beraishit
tells of Noach's birth, with the Torah explaining the meaning of his
name: "This one will relieve us from our work and the toil of our hands,
from the ground which Hashem has cursed" (v, 29), an explanation that
does not appear by any of the other names in the long list in Chapter
v. Likewise it later tells us "And Noach was five hundred years old,
and Noach bore Shem, Cham and Yafet," as opposed to the other
characters about whom the Torah reveals to us the name of only a single
son.
(In parenthesis we can add
Rashi's words on the pasuk: "Wasn't Yefet the eldest? But rather the
first mention is of the righteous one who was born circumcised and from
whom Avraham was descended." These comments teach us about the
division into groups which we spoke about above, with Shem the most
important one.)
The detailing by Noach
teaches us that the first stage has ended and the second stage is
starting. This stage lasted for ten generations, as the Mishnah (Avot
5:2) states: "There were ten generations from Adam to Noach."
At the end of Parshat Noach the Torah again provides details of Avraham and his family, which was not provided for the other names that appear in Chapter xi. This indicates the end of the first phase of the second stage, and that now a new stage is beginning with the appearance of Avraham, the father of the nation. Here too the number of generations is as in the first stage, as the Mishnah (Avot ibid) states: "There were ten generations from Noach to Avraham."
An understanding of the difference between Noach and Avraham will enable us to grasp the important change in the world that came with the appearance of the latter.
By Noach it states, "Noach
walked with G-d" (vi, 9), whereas by Avraham it says "walk before Me
and be wholehearted" (xvii, 1). Likewise Ya'akov says about his
fathers: "...G-d, whom my fathers, Avraham and Yitzchak, walked before
Him..." (xlviii, 15). The Midrash Rabbah (30:11) explains: "Rabbi
Yehudah said, This is comparable to a king who had two sons, one big
and the other small. He said to the younger 'walk with me' (as he needs
assistance), but to the bigger one he said 'walk before me' (he has
the strength to walk in front of him). Thus by Avraham who had strength
it says 'walk before Me,' whereas by Noach who was feeble it states
'Noach walked with G-d.'"
Noach was indeed righteous in his generations, meaning in the generations in which he lived, but he did not act to raise the world through his influence so that it could continue and be able to receive the Torah through which it will be lit up with the lofty Divine light. The Midrash Tanchuma (Noach 5) says: "'Make yourself an ark of gopher wood.' Said Rav Huna in the name of Rav Yossi: Hashem warned the generation of the flood for a hundred and twenty years so that they might repent. When they did not repent, He said, 'Make an ark.' Noach arose, repented, and planted cedar trees. They would say to him: What are these cedar trees for? He said to them: Hakadosh Boruch Hu wishes to bring a flood to the world and He told me to make an ark so that my household and I will escape. They would laugh at him and mock his words, and he would water those cedar trees and they grew...and they would mock him. After a while he chopped them down and sawed them, and they said to him: What are you doing? And he would explain to them and warn them. Since they did not repent He immediately brought the flood upon them."
Noach was indeed righteous in his generations, meaning in the generations in which he lived, but he did not act to raise the world through his influence so that it could continue and be able to receive the Torah through which it will be lit up with the lofty Divine light. The Midrash Tanchuma (Noach 5) says: "'Make yourself an ark of gopher wood.' Said Rav Huna in the name of Rav Yossi: Hashem warned the generation of the flood for a hundred and twenty years so that they might repent. When they did not repent, He said, 'Make an ark.' Noach arose, repented, and planted cedar trees. They would say to him: What are these cedar trees for? He said to them: Hakadosh Boruch Hu wishes to bring a flood to the world and He told me to make an ark so that my household and I will escape. They would laugh at him and mock his words, and he would water those cedar trees and they grew...and they would mock him. After a while he chopped them down and sawed them, and they said to him: What are you doing? And he would explain to them and warn them. Since they did not repent He immediately brought the flood upon them."
The description in the
Midrash makes it clear that it is Hakadosh Boruch Hu who warns the
generation, while Noach is passive as far as they are concerned.
Although he does plant cedar trees and builds the ark, when the men of
his generation approach him with questions he does not go out of his way
to enlighten and explain to others. The command that Noach is given,
"Come, you and your entire household to the ark...," forms a hint to
him, enclosed within his own world, detached from those surrounding
him, just like the ark in which they enclose and protect themselves. He
had to toil day and night for the good of the animals that entered the
ark with him, as Chazal comment on the verse "And Noach alone
remained..." (vii, 232) - "he would groan and spit blood from the toil
of the animals and beasts" (in the words of Rashi). Through this Noach
was supposed to learn about his responsibility to all creation
including animals, that it is not enough merely to worry for himself.
Noach's method of worrying for himself brought increasingly diminishing returns. The Torah informs us, "And Noach, the man of the ground began, and planted a vineyard" (ix, 20). The Mesech Chochmah explains that "there are two methods in the service of Hashem. One way involves a person who devotes himself to His service and goes to meditate. The other refers to someone who deals with the needs of the public and nullifies himself for the good of the whole and puts himself entirely at their disposal. It would appear that the one who meditates would rise step by step while the other would fall from his spiritual level. Despite this we find that Noach who stayed aloof and did not reproof the members of his generation was originally called a righteous man and later descended from his level and became a man of the ground, whereas Moshe Rabbenu was called an Egyptian man, but since he sacrificed himself for Israel by killing the Egyptian he is called the man of G-d who reached the ultimate perfection a man can achieve."
Noach's method of worrying for himself brought increasingly diminishing returns. The Torah informs us, "And Noach, the man of the ground began, and planted a vineyard" (ix, 20). The Mesech Chochmah explains that "there are two methods in the service of Hashem. One way involves a person who devotes himself to His service and goes to meditate. The other refers to someone who deals with the needs of the public and nullifies himself for the good of the whole and puts himself entirely at their disposal. It would appear that the one who meditates would rise step by step while the other would fall from his spiritual level. Despite this we find that Noach who stayed aloof and did not reproof the members of his generation was originally called a righteous man and later descended from his level and became a man of the ground, whereas Moshe Rabbenu was called an Egyptian man, but since he sacrificed himself for Israel by killing the Egyptian he is called the man of G-d who reached the ultimate perfection a man can achieve."
Moshe Rabbenu learned this
method from the Avot who walked before Hashem. The Midrash Rabbah (ix,
11) explains: "Avraham is like a king's beloved friend who saw the king
walking in the darkened alleys. The beloved friend looked out and
provided light for the king through the window. The king looked and saw
him, and said to him: 'Rather than providing light through the window,
come and bring light in front of me.'" Until Avraham arrived the world
was shrouded in darkness, with two thousand years of chaos. Avraham, in
his clear recognition of the Divine wisdom, enlightened the world with
truth, as it says that Avraham took with him "the souls they made in
Charan" (xii, 5), and Rashi explains: "He brought them under the wings
of the Shechinah - Avraham would convert the men and Sarah would
convert the women." This is the walking before Hashem, the shining of
the Divine light throughout the world, which reveals to the entire
world that Hashem is G-d.
Avraham's attitude towards
the men of Sedom is the opposite of Noach's approach. Avraham prays for
and tries to save those "wicked people, very sinful towards Hashem,"
in complete contrast to Noach.
The Midrash Rabbah (31:12) says: "Rabbi Pinchas in the name of Rabbi Levi says: The entire twelve months that Noach was in the ark he had no need neither for the light of the sun nor the light of the moon, but rather he had a jewel that he would hang up, and when it dimmed he knew it was day and when it brightened he knew it was night." That precious stone was for Noach's own benefit. Conversely, Avraham Avinu also had a precious stone for an entirely different goal, as the Gemara in Baba Batra (16b) states: "'And Hashem blessed Avraham with everything' - said Rabbi Shimon ben Yochai: A precious tone hung round Avraham Avinu's neck, and any sick person who saw it was immediately healed." This stone was for the benefit of others, as befitting Avraham, who influences and corrects the world.
The Midrash Rabbah (31:12) says: "Rabbi Pinchas in the name of Rabbi Levi says: The entire twelve months that Noach was in the ark he had no need neither for the light of the sun nor the light of the moon, but rather he had a jewel that he would hang up, and when it dimmed he knew it was day and when it brightened he knew it was night." That precious stone was for Noach's own benefit. Conversely, Avraham Avinu also had a precious stone for an entirely different goal, as the Gemara in Baba Batra (16b) states: "'And Hashem blessed Avraham with everything' - said Rabbi Shimon ben Yochai: A precious tone hung round Avraham Avinu's neck, and any sick person who saw it was immediately healed." This stone was for the benefit of others, as befitting Avraham, who influences and corrects the world.
From the first two parshiyot
that deal with the foundation of the world our unique function is made
clear to us - to illuminate to the entire world with a lofty light.
For this purpose we need to develop our Israeli characteristics, and
through this we will merit that the words of Yishayahu the prophet will
be fulfilled (ii): "And many nations will go and say, let us go and
ascend the mountain of Hashem, to the house of the G-d of Ya'akov."
Beit Orot
"Building & Reclaiming Yerushalayim"
------------------------------
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:
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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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