Weekly Sidra: Behar-Bechukotai
Torah Portion: Leviticus / Vayikra / 25:1 – 27:34
Haftorah: Yermiyahu /
Jeremiah 16:19 – 17:14

Thus said the Lord: Cursed is he who trusts in man, Who makes mere flesh his strength, And turns his thoughts from the Lord. He shall be like a bush in the desert, Which does not sense the coming of good: It is set in the scorched places of the wilderness, In a barren land without inhabitant. Blessed is he who trusts in the Lord, Whose trust is the Lord alone. He shall be like a tree planted by waters, Sending forth its roots by a stream: It does not sense the coming of heat, Its leaves are ever fresh; It has no care in a year of drought, It does not cease to yield fruit. Most devious is the heart; It is perverse — who can fathom it? I the Lord probe the heart, Search the mind — To repay every man according to his ways, With the proper fruit of his deeds. (Jeremiah 17:5-10)

This week is another double portion.   There is Behar (on the mountain) and Bechukotai (my decrees).

The Parashat begins “The Lord spoke to Moses on Mount Sinai: 2 Speak to the Israelite people and say to them:” (Lev. 25: 1,2)

Hashem spoke to Moses from the very Mountain where he was given the Torah.  Shavuot, the holiday when the Torah was given, will be upon us soon.  Are we ready to receive the rulings (Bechukotai) of Hashem?

Notice that Hashem calls them His rulings.  They belong to Him and are important to Him.  If we choose to obey his statutes then we are taking responsibility for them and they become our statutes.

One important note about chukim (statutes) is that they are laws which Hashem gives us for which there is no apparent reason or rationale to follow them. An example would be the ashes of the Red Heifer or the Kosher Laws.  We may do them, but we do not fully understand the reasons behind them.

This is what makes the choice to obey or not a difficult one and not to be taken lightly.  It is easy to understand why we need Shabbat.  We need a day to rest and recharge ourselves.  However, why eat Kosher?  What will happen if we eat pork or lobsters?  I don’t know the answer, but I do know that Hashem said it and that settles it for me.  If others choose to eat non-kosher animals then they must stand before Hashem to give an answer.

The Haftarah portion outlines the very fact that we have a choice whether we will accept the rulings or not.  If we choose to follow Hashem we will be blessed.  If we choose to follow our own ways we will be cursed.

Remember, “I the Lord probe the heart, Search the mind — To repay every man according to his ways, With the proper fruit of his deeds.”    

What choice will you make?  What will be the fruit of your deeds?

Suppose you’re traveling to work and you see a stop sign. What do you do? That depends on how you apply exegesis to the sign.

1.A postmodernist deconstructs the sign (i.e., he knocks it over with his car), thus ending forever the tyranny of the north-south traffic over the east-west traffic.

2.Similarly, a Marxist sees a stop sign as an instrument of class conflict. He concludes that the bourgeoisie use the north-south road and obstruct the progress of the workers on the east-west road.

3.A serious and educated Catholic believes that he cannot understand the stop sign apart from its interpretive community and their tradition. Observing that the interpretive community doesn’t take it too seriously, he doesn’t feel obligated to take it too seriously either.

4.An average Catholic (or Orthodox or Coptic or Anglican or Methodist or Presbyterian or whatever) doesn’t bother to read the sign but he’ll stop if the car in front of him does.

5.A Fundamentalist, taking the text very literally, stops at the stop sign and then waits for it to tell him to go.

6.A preacher might look up "STOP" in his lexicons of English and discover that it can mean either: 1) something which prevents motion, such as a plug for a drain, or a block of wood that prevents a door from closing; or 2) a location where a train or bus lets off passengers. The main point of his sermon the following Sunday on this text is: when you see a stop sign, it is a place where traffic is naturally clogged, so it is a good place to let off passengers from your car.

7.An Orthodox Jew does one of two things:

8.(A) Takes another route to work that doesn’t have a stop sign so that he doesn’t run the risk of disobeying the halachah (Jewish Law), or

9.(B) Stops at the stop sign, says "Blessed art thou, O Lord our God, king of the universe, who hast given us thy commandment to stop," waits 3 seconds according to his watch, and then proceeds.

10.Incidentally, the Talmud has the following comments on this passage: Rabbi Meir says: He who does not stop shall not live long. R. Hillel says: Cursed is he who does not count to three before proceeding. R. Simon ben Yudah says: Why three? Because the Holy One, blessed be He, gave us the Law, the Prophets, and the Writings. R. ben Isaac says: Because of the three patriarchs. R. Yehuda says: Why bless the Lord at a stop sign? Because it says: "Be still, and know that I am God."

11.R.Hezekiel says: When Jephthah returned from defeating the Ammonites, the Holy One, blessed be He, knew that a donkey would run out of the house and overtake his daughter; but Jephthah did not stop at the stop sign, and the donkey did not have time to come out. For this reason he saw his daughter first and lost her. Thus he was judged for his transgression at the stop sign.

12.R. Gamaliel says: R. Hillel, when he was a baby, never spoke a word, though his parents tried to teach him by speaking and showing him the words on a scroll. One day his father was driving through town and did not stop at the sign. Young Hillel called out: "Stop, father!" In this way, he began reading and speaking at the same time. Thus it is written: "Out of the mouth of babes." R. ben Jacob says: Where did the stop sign come from? Out of the sky, for it is written: "Forever, O Lord, your word is fixed in the heavens." R. ben Nathan says: When were stop signs created? On the fourth day, for it is written: "let them serve as signs." But R. Yehoshua says: … (continues for three more pages)

13.A Haredi [ultra-Orthodox "black hat" Jew] does the same thing as an Orthodox Jew, except that he waits 10 seconds instead of 3. He also replaces his brake lights with 1000 watt searchlights and connects his horn so that it is activated whenever he touches the brake pedal.

14.A Breslover Hasidic Jew sees the sign and makes hisboddidut (a form of spontaneous personal prayer) saying: "Robono Shel Olam [Master of the Universe] — here I am, traveling on the road in Your service, and I’m about to face who knows what danger at this intersection in my life. So please watch over me and help me to get through this stop sign safely." Then, "looking neither to left nor right" as Rebbe Nachman advises, he joyfully accepts the challenge, remains focused on his goal — even if the car rolls backward for a moment — then he hits the gas pedal and forges bravely forward, overcoming all obstacles which the yetzer hara [evil inclination] might put in his path.

15.A Lubovitcher Hasidic Jew stops at the sign and reads it very carefully in the light of the Rebbe’s teachings. (In former times he would have used his cell phone to call Brooklyn and speak to the Rebbe personally for advice, but this is no longer possible, may the Rebbe rest in peace.) Next, he gets out of the car and sets up a roadside mitzvah mobile [outreach booth], taking this opportunity to ask other Jewish drivers who stop at the sign whether or not they have put on tefillin today [male ritual] or whether they light Shabbos candles [female ritual]. Having now settled there, he steadfastly refuses to give up a single inch of the land he occupies until Mashiach [the Jewish Messiah] comes.

16.A Reform Jew sees the stop sign, and coasts up to it while contemplating the question "Do I personally feel commanded to stop?" During this internal process he edges into the intersection and is hit from behind by a car driven by a secular Jew who ignored the sign completely.

17.A Conservative Jew reacts by calling his rabbi and asking him whether stopping at this sign is required by unanimous ruling of the Commission on Jewish Law or if there is a minority position. While waiting for the rabbi’s answer he is ticketed by a policeman for obstructing traffic.

18.A Reconstructionist Jew, seeing the stop sign, might say: First, this sign is part of our evolving civilization and therefore I must honor it and stop. On the other hand, since its origins are in the past, I must assert that "the past has a vote and not a veto," and therefore I must study the issue carefully and decide if the argument "to stop" is spiritually, intellectually and culturally compelling enough to convince me to stop. If yes, I will vote with the past. If not, I will veto it. Finally, is there any way that I can re-value or transvalue the stop sign’s message for our own time?

19.The Renewal-Movement-Jew meditates on whether the STOP sign applies in all kabbalistic Four Worlds [Body-Emotion-Mind-Spirit] or only in some of them, and if so which ones? Must he stop feeling? thinking? being? driving? Since he has stopped to breathe and meditate on this question, he is quite safe while he does so, barukh HaShem. [Praise God.]

20.A scholar from the Jesus seminar concludes that the passage "STOP" undoubtedly was never uttered by Jesus himself, but belongs entirely to stage III of the Gospel tradition, when the church was first confronted by traffic in its parking lot.

21.A NT scholar notices that there is no stop sign on Mark Street but there is one on Matthew and Luke streets, and concludes that the ones on Luke and Matthew streets are both copied from a sign on a completely hypothetical street called "Q". There is an excellent 300 page discussion of speculations on the origin of these stop signs and the differences between the stop signs on Matthew and Luke street in the scholar’s commentary on the passage. There is an unfortunate omission in the commentary, however: the author apparently forgot to explain what the text means.

22.An OT scholar points out that there are a number of stylistic differences between the first and second half of the passage "STOP". For ample, "ST" contains no enclosed areas and 5 line endings, whereas "OP" contains two enclosed areas and only one line termination. He concludes at the author for the second part is different from the author for the first part and probably lived hundreds of years later. Later scholars determine that the second half is itself actually written by two separate authors because of similar stylistic differences between the "O" and the "P".

23.Another prominent OT scholar notes in his commentary that the stop sign would fit better into the context three streets back. (Unfortunately, he neglected to explain why in his commentary.) Clearly it was moved to its present location by a later redactor. He thus exegetes the intersection as though the stop sign were not there.

24.Because of the difficulties in interpretation, another OT scholar amends the text, changing "T" to "H". "SHOP" is much easier to understand in context than "STOP" because of the multiplicity of stores in the area. The textual corruption probably occurred because "SHOP" is so similar to "STOP" on the sign several streets back that it is a natural mistake for a scribe to make. Thus the sign should be interpreted to announce the existence of a shopping area.

25.A feminist scholar notes that all commentary refers to "he" and concludes she is thus exempt, so she runs the sign and is killed.

26.A radical feminist, observing what happened to the first feminist, concludes this is a misogynist plot to get all feminists killed by inciting them to run stop signs. So she gets out of the car and stages a protest against the inherent sexism in all traffic signs.

27.An observant Orthodox Jewish woman concludes that she is not allowed to observe the mitzvah [commandment] of stopping because she is niddah [menstruant]. This is a dilemma, because the stop sign is located on the way to the mikvah [ritual purification pool]. She refers the dilemma to all the Rabbinical scholars, who shrug.

28.A feminist Jewish woman sees this as a sign from the Shekinah [feminine aspect of God] that translates roughly "enough already…."

What would a Messianic Jew say? A Two houser? How about a Nazarene who is not affiliated with the Rannana Group?

http://www.youtube.com/watch?v=U5QAU63oVHE

Shabbat (sabbath) is the only ritual observance instituted in the Ten Commandments. Primarily a day of rest and spiritual enrichment, the word ‘Shabbat’ comes from the root Shin-Bet-Tav, meaning ‘to cease, to end, or to rest’.

The injunction to “Remember the Sabbath day and keep it holy” is the fourth of the Ten Commandments recorded in the Torah (Shemot / Exodus 20:8; Devarim / Deuteronomy 5:12). The commandment continues: “Six days you shall work but the seventh day is a Sabbath unto HaShem.”

The Hebrew word for ‘holy’ implies ‘separate’. Shabbat is a day set apart. In Jewish literature it is often called ‘a taste of the world to come’. Shabbat is seen as a gift from G-d to the Jewish people; as a sign of the eternal bond between them.

Shabbat is to be a time for peace, harmony, tranquility, community and spirituality that is unmatched by any other day. Shabbat is the time when we meet the King of the Universe. He set Shabbat as a moed (an appointment in the Scriptures). Shabbat has been the Jewish oasis in time.  To connect with Shabbat, you have to get in touch with your sixth sense, with your soul.

People who do not observe Shabbat think it must be a day filled with stifling restrictions. But to those who do observe it, Shabbat is a precious gift from G-d. It is a day of great joy eagerly awaited throughout the week, a time when we can set aside all our weekday concerns and devote ourselves to higher pursuits.

Shabbat is more than a day of rest. It is an experience that is often described as ‘stepping outside time’. All the labour of the week is merely preparation for the sanctity of Shabbat.

Shabbat is designed to facilitate the soul’s contact with spirituality ― with G-d. We free our attention from the pressures of the workday and focus on our spiritual goals, which are built into the fabric of the day through the prayer services, the festive meals, the learning of Torah, time spent with family and friends.

"If you keep your feet from breaking the Sabbath and from doing as you please on my holy day, if you call the Sabbath a delight and HaShem’s holy day honorable, and if you honor it by not going your own way and not doing as you please or speaking idle words, then you will find your joy in HaShem, and I will cause you to ride on the heights of the land and to feast on the inheritance of your father Jacob." The mouth of HaShem has spoken. Yeshayahu / Isaiah 58:13-14

There is one tried and true, guaranteed activity that will draw you closer to G-d, fortify your faith in HaShem, strengthen your marriage and build a health family. What is this activity? The ancient Jewish tradition of celebrating the Shabbat! In Hebrew this is called the kabbalat Shabbat dinner or the "Welcoming the Sabbath" dinner. This is referring to the special, weekly ceremony that follower of HaShem employ to welcome the festival of the Sabbath. If your goal is to have a healthy, functional and spiritually strong family, then I encourage you to make this weekly tradition a part of your family activities!

Much of what Sabbath-observant believers do during Shabbat takes place outside the orbit of home and family. As much as Shabbat may be an opportunity for nuclear families to spend time together, it is also a chance to enjoy the company of extended family and community in a relaxed atmosphere. During the work week, considerations of profit or advancement often dictate with whom we spend our time; on Shabbat, we can choose for ourselves with whom to spend our time.

The synagogue is the focus of much of the public observance of Shabbat. A ceremony to welcome Shabbat precedes the formal evening service on Friday nights. Most often the worshippers disperse to private homes for dinner, and it is common for individuals and families to have dinner guests.  In many communities, the evening prayers are followed on occasion by a communal meal at the synagogue. Some synagogues regularly put off their Shabbat evening service until after the dinner hour and follow it with un-programmed socializing over light refreshments, often calling this event oneg Shabbat, the traditional term for "the pleasure (or delight) of Shabbat."

Preparing for Shabbat. Since it is a special day of rest, preparations normally occur throughout the week and especially during the day, before sunset. The house is cleaned, the food is cooked and other chores are finished so that everyone can relax and enjoy the sanctity of time apart from their normal routines. The Sabbath is to be an jubilant time of eating and drinking. In Jewish homes, families sing songs, set the table with china, dress up a bit and prepare a special meal. There is wine, laughter, smile, rest and refreshing. An evening when the TV, the cell phone and the computer is turned off. There is not discussion of work, bills, troubles or anxieties. Truely a taste of Olam Habah (the world to come), indeed, Shabbat is described as “me’eyn olam ha’ba” – a small degree of the experience of the next world. There is an idea that all spiritual realities have at least one tangible counterpart in the world so that we can experience them: it would be too difficult to relate to the abstract if we could never have any direct experience of it. Sleep is a sixtieth of the death experience; a dream is a sixtieth of prophecy. Shabbat is a sixtieth of the experience of the next world.

This means that if one lives Shabbat correctly one tastes the next world! Who does not want that?

Synagogue worship continues on Saturday. Shabbat morning services usually begin at a later hour than is common on workdays, when participants commonly proceed from the synagogue to their workplaces.

At many synagogues, services are followed on some occasions or every week by a communal Kiddush ("sanctification" of Shabbat)–a very short liturgy recited over wine or another beverage–followed by light refreshments. Some communities have a communal lunch at the synagogue following Kiddush.

Mincha, the afternoon service, is enriched on Shabbat as well–this time by a public Torah reading that offers a first taste of the following week’s Torah portion and by reciting the prayers in a wistful musical mode especial to that one weekly occasion. After dark, a weekday evening service is recited in the synagogue, most often followed by a public recitation of havdalah, the liturgy that ends the Sabbath.

Perhaps the most unique feature of Shabbat is that it teaches us how to make time holy. We are accustomed to considering places and object sacred, but Shabbat is holy time. It the modern secular world, where "time is money" and no one every has enough time, Shabbat comes to deliver a message we all need to hear: We are the masters of our time and our lives; we are not slaves. As Rabbi Abraham Joshua Heschel wrote, "The higher goal of spiritual living is not to amass a wealth of information, but to face sacred moments." (The Sabbath: Its Meaning for Our Time, p. 6). While others build cathedrals of bricks in space, Jews build cathedrals in time, by sanctifying holy moments such as Shabbat. Shabbat permits us, indeed bids us, to separate ourselves from the ephemeral physical world (at least somewhat) one day each week so that we can taste eternity.

The freedom we experience on Shabbat is a suggestion of the time in which we will be completely free; free of exile, free of evil within ourselves, and free of evil in the world.

One can say without exaggeration that more than the Jew has kept the Shabbat, the Shabbat has kept the Jew." This is true today, as it was in ancient days. When we gather each week to celebrate Shabbat in the synagogue, we reconnect with our community and strengthen one another.

Weekly Sidra: Emor (Say)
Torah Portion: Leviticus / Vayikra / 21:1-24:23 
Haftorah: Yechezkel / 44:15- 44:31

“This shall be their portion, for I am their portion; and no holding shall be given them in Israel, for I am their holding. 29 The meal offerings, sin offerings, and guilt offerings shall be consumed by them. Everything proscribed in Israel shall be theirs. 30 All the choice first fruits of every kind and all the gifts of every kind— of all your contributions— shall go to the priests. You shall further give the first of the yield of your baking to the priest that a blessing may rest upon your home.”(Ezekiel 44:28-30)

This week’s Torah and Haftarah portions deal with the commandments concerning the Levitical priests (Cohanim).

I found the above portion interesting.  The priestly portion and holding given to them is Hashem.  All the best fruits, food, etc shall be given to the priests.  In the Torah we are reminded that:

“You will be for me a kingdom of priests and a holy nation.’ These are the words you are to speak to the Israelites." (Exodus 19:6)

Keefa (Peter) reiterates this thought in the Besora HaTova (The Good News).

“You also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to Hashem through Yeshua HaMashiach.” (I Peter 2:5)

Once the Bet HaMikdash (Holy Temple) is re-built, may it be speedily in our days, and then the Levitical priesthood will be re-established.  The priesthood will resume, but we must live our lives consecrate to Him as cohanim as well, not replacing them, but taking the light of the world, King Messiah, and his Torah to the world. We were chosen to do this job!

Just like them, HaShem wants to give the best of everything that He has for us.  All we have to do is love Hashem and obey His commandments.

That seems like an excellent deal to me!!

http://www.youtube.com/watch?v=8Ftdsi9mAYc

13 principles of faith

Doctrinal Statements, or Statements of Faith, are supposed to be summary statements of what an organization or individual believes the Scriptures teach about specific subjects. In order to be effective, a doctrinal statement should address each area of theology that an organization holds specific beliefs about, and should summarize everything that the Scriptures have to say about that subject, particularly if the organization requires its members or adherents to subscribe to that doctrinal statement as a condition of fellowship.

It should be noted as a practical matter, however, that very few organizations write Doctrinal Statements that accurately reflect what they actually teach. Therefore, when reading an organization’s doctrinal statement one should be careful not to accept it as actually authoritative for the organization that produced it.

Messianic Jews are unique among other observant Jews in that we look to the Torah and Messiah and Messiah’s disciples for guidance and doctrine and theology. The rabbis of Judaism play also a role in our lives than in the lives of other Jews. Rabbinic rulings come after Messiah’s and the disciples’ halakah, their interpretation of how to live a Godly life according to the commandments.

We look at some of Judaism’s guiding principles and how we Messiah-believers relate to them. Moshe ben Maimon, better known as his Greek name, Maimonides or by his acronym Rambam (Rabbi Moshe Ben Maimon), formulated what became the basic statements of faith among many observant Jews.

We hold that there are three principles that each Believer should follow concerning their belief system:

1. Know what you believe.

2. Know why you believe it (be able to accurately cite Scripture to back up your stated beliefs).

3. Know how to teach your beliefs to others.

Maimonides, in his commentary on the Mishnah, compiles what he refers to as the Shloshah-Asar Ikkarim, the Thirteen Articles of Faith, compiled from Judaism’s 613 commandments found in the Torah.

Judaism’s halacha remain an essential reference point for us as we can look to Judaism to help solve issues left unresolved by Scripture.

The Thirteen Articles of Jewish faith are as follows:

Summary Statements

1. I believe with perfect faith that God is the Creator and Ruler of all things. He alone has made, does make, and will make all things.

2. I believe with perfect faith that God is One. There is no unity that is in any way like His. He alone is our God He was, He is, and He will be.

3. I believe with perfect faith that God does not have a body. physical concepts do not apply to Him. There is nothing whatsoever that resembles Him at all.

4. I believe with perfect faith that God is first and last.

5. I believe with perfect faith that it is only proper to pray to God. One may not pray to anyone or anything else.

6. I believe with perfect faith that all the words of the prophets are true.

7. I believe with perfect faith that the prophecy of Moses is absolutely true. He was the chief of all prophets, both before and after Him.

8. I believe with perfect faith that the entire Torah that we now have is that which was given to Moses.

9. I believe with perfect faith that this Torah will not be changed, and that there will never be another given by God.

10. I believe with perfect faith that God knows all of man’s deeds and thoughts. It is thus written (Psalm 33:15), “He has molded every heart together, He understands what each one does.”

11. I believe with perfect faith that God rewards those who keep His commandments, and punishes those who transgress Him.

12. I believe with perfect faith in the coming of the Messiah. How long it takes, I will await His coming every day.

13. I believe with perfect faith that the dead will be brought back to life when God wills it to happen.

Maimonides refers to these thirteen principles of faith as "the fundamental truths of our religion and its very foundations."

I believe Yeshua Ha’Nazaret is the Messiah of Israel. I believe Yeshua came to call Israel to do T’shuvah (come back to Adonai and His Torah). We as Messianic Jews believe in the return of the Messiah and await His coming everyday. We believe in Yeshua of Nazareth, honoring him as Messiah.

Jewish Roots: Nothing can be more Jewish than believing in Yeshua as Messiah. The culture that the Scriptures of the Tanach and Besorah Tovah were written in were totally Jewish. A full and complete understanding of the Scripture requires an understanding of the writer’s Jewishness.

http://www.youtube.com/watch?v=u6SVSUxYEEk

Devarim / Deuteronomy 10:20. Moshe says, “You shall fear HaShem your God; you shall serve Him and cling to Him…” What does it mean to “cling to Him?” It is actually the same Hebrew word which is used of Adam in the garden when it says, “a man shall leave his father and his mother, and shall cleave to his wife, and they shall become one flesh.” (Bereshit / Genesis 2:24)

But how is this cleaving done in practical terms? The Rabbis ask, “Is it possible for a man to cleave to the Divine Presence, seeing that it is written, “For HaShem your God is a devouring fire?”

They answer the question by suggesting that “clinging to God” can be accomplished by clinging to the servants of God, i.e. those who teach Torah. This is explained specifically as the act of discipleship to a man of Torah who is already connected with God and can teach you the way to God via his Torah teaching and his Torah living.

Judaism believes that through clinging to one’s rabbi (spiritual leader), one is brought into union with his God. Because the rabbi is in union with God, the disciple is also elevated into union with God by virtue of that connection. In the same way, our Rabbi, Yeshua, taught us that in order to cling to God we must cling to him (Yochanan  / John 15:1-7) and by clinging to him, we cling to God. “In that day you will know that I am in my Father, and you in me, and I in you.” (Yochanan 14:20)

Therefore the commandment to “cling to God” can only be fulfilled by clinging to the Master, our Rabbi Yeshua! The mediator between God and man. the second Adam, King Messiah!

http://www.youtube.com/watch?v=mlkryvBdTLI

Devekut, deveikuth or deveikus (Heb. דבקות , Mod. Heb. "dedication", traditionally "clinging on" to God) is a Jewish concept referring to closeness to God.

Why do people pray to idols? What does idol worship mean today? What is an idol? Is there new idols today?

Idol worship begins in the mind—it starts with an incorrect perception of who HaShem is. It says you can turn an abstract, invisible God into a concrete, metal, wood or plastic god, which of course, is impossible.  It is written by the Rambam’s 13 principles of the Jewish faith‎:  “I believe with perfect faith that God does not have a body. Physical concepts do not apply to Him. There is nothing whatsoever that resembles Him at all.”

Idol worship doesn’t just mean singing and dancing and bowing in front statues, it does means believing in any force, object or item outside of the  infinite, or the all-powerful God Himself; an angel, a man of God, a constellation, a force of nature, a living creature—or simply a funny-looking little statue. Everything is created by HaShem, and to designate any piece of physical matter as “God” or a “Higher Power” is idol worship. To think that HaShem is not control at all times, and that somehow he is fighting and even some times losing to another power (Satan) is also idol worship.

Idolatry can take many shapes, in my opinion. It’s not only bowing to a representation of a deity, it’s giving up your faith to anything else than God. One can also worship a car, a job, a boss, a woman, etc. It doesn’t have to be a deity per say. You commit this sin if you ever come to consider something in your life more important than God. Idols can be made out of desires, ideas, fears, ideals or simply lies.

The Decalogue begins with the command to reverence the one true God and to recognize no other deities.  I am HaShem your God, which have brought thee out of the land of Egypt, out of the house of bondage. You shalt have no other gods before me. You shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: You shalt not bow down thyself to them, nor serve them… Shemot 20:2-5.

There is no end to the false gods we create when our homing device gets misdirected. In Western cultures we often bow down to the false gods of materialism and control. Some try to relieve their inner emptiness by trying to get approval for being talented or successful. The list goes on, but the point is clear. Whatever we try to derive our core sense of worth and meaning apart from HaShem is idol worship or avodah zarah. Idol worship is also coming into the presence of a holy God on your own terms, not on God’s terms. Doing what you want because your god loves you and changes His standards as you go along.  Idol worship is placing your faith in a thing of God and not in God Himself. And by the way, the god of Islam is not a god but a demon.

Making the holy Jewish Messiah into someone he is not is idol worship. We are not to pray to him, but through his holy merit, we are to acknowledge that he is the one send from HaShem. He is the second Adam, the one after one after Moses, suffering like Yosef (suffering, but at the end saving the Jewish people), coming back as King David, to fight the wars of God. But we must remember that we are not to pray to him: Our holy Rabbi, Maran Yeshua HaMashiach said in Mattityahu / Matthew 4:10, “You shall worship HaShem your God and Him only shall you serve.”

We must only worship God and our worship must be in spirit and in truth.

http://www.youtube.com/watch?v=METrbSiEANo

Weekly Sidra: Terumah (Gift)
Torah Portion: Shemot / Exodus 25:1-27:19
Haftorah: Yeshayahu / Isaiah 66:1-24

He who pays Maaser removes part of his self love for the sake of the Creator.

Maaser kesofim literally means a tenth of money. Tithing one’s income for charity, is an age-old practice dating back to our forefathers’ days. Avraham gave Maaser to Malki-Tzedek (Bereishis 14:20); Yitzchak gave Maaser (Rashi Sefer Bereishit 26:12); and Yaakov, too, says, "And of all that You will give me I will surely give a tenth to You" (Bereishis 28:22). In addition, tithing is a time-honored formula for becoming wealthy (Tanchume Devarim 18), so much so that it is even permitted to give Maaser with the intent of "testing" Hashem to see if one will become rich through giving tithes (Based on the verse in Malachi 3:10).

Is there any difference between the Mitzvah to give Tzedakah (charity) and the obligation to give 10% from our income? What unique laws are involved in this obligation, and what is the reward for giving Maaser properly? Although anyone who gives Tzedakah has a guarantee from our Torah that he will not be impoverished by doing so, one who properly separates 10% of his income to charity has a guarantee that he will be repaid for every penny that he gives to charity, and that he will become wealthy over time.

Maaser means “a tenth.” It’s based on the Hebrew word eser, or ten. As a rule, it refers to donating ten percent of whatever to whomever. While maaser may seem like a lot of giving, it’s actually all about receiving. Just like sacrifices, which primarily benefit those who bring them, giving maaser whips you into spiritual shape by forcing you to extend yourself. The original concept of maaser is Torah-based. Additionaly, every person is obligated to give a tenth of his earnings to charity. We already find this custom by our patriarchs. Before Jacob went to his uncle Laban he pledged to God that "everything that You give me, I will surely tithe to You." Income maaser is given from all gross income and monetary gifts which a person earns or receives.

Halacha requires the tithing (separation of teruma and Maaser / Tithes). Teruma and Maaser may not be separated on Shabbat and Festivals.

The base on which Maaser kesofim is calculated is one’s income including recurring income like wages and ordinary profits, plus non-recurring income such as inheritances and capital gains. One should give tzedakah on his capital. However tzedakah should be calculated on each asset only once, not annually. Maaser k’sofim must be deducted even if the income is received from one who has already given Maaser kesofim on those funds. (This is different from agricultural tithing in which case the tithe must be given only once on any given crop.) Maaser kesofim may be paid in cash, merchandise, or one’s labor. In the case of labor, Rav Auerbach points out that Maaser must be given on the value of the work done.

Rabbi Akiva said about the Maaser (Mishnah, Masechet Avot): “Tithing is a qualification for wealth.” The Vilna Gaon: “Who keeps Maaser is guarded from harm.”

http://www.youtube.com/watch?v=xvAHvH_iXNo

The story of the Marranos, the lost Jews from Spain, started in the 14th century when the Spanish Inquisition of the Roman Catholic Church persecuted the large Jewish community in Spain and Portugal. Many Jews preferred to die rather than to give up their faith and convert. Many other Jews were forced to become Christians. Despite this, the church called them by the disparaging name Marranos which means pigs. They secretly continued to observe their Jewish faith, laws, holidays and Shabbats. Over the generations they lost the knowledge that they were Jews but continued to keep some of the Jewish traditions and laws without knowing why they did so.

In 1233, the Papal Inquisition had began. It was first directed at the Albigensian sect in southern France. In Spain, the Papal Inquisition was applied against the Jewish people that were converted by force to Christianity. The secret Jews known as Conversos practiced Judaism secretly. In every colony of Spain, from Mexico to the Philippine Archipelago, the Spanish Inquisition came seeking for the New Christians (Conversos, Marranos, or Crypto-Jews) that practiced Judaism covertly. Those that had been found guilty were burned alive and their properties were confiscated. In 1469, Ferdinand of Aragon married Isabella of Castille. Their union had made it possible for the Papal Inquisition to reach Spain.

In the late 14th and 15th century, at the time of mass expulsions of Jews from Spain and Portugal, the Benei Anusim remained behind, where they continued to preserve their Jewish identity and to practice the Jewish faith covertly. As a result, this unique phenomenon is still evident even today, even though the Inquisition invested enormous efforts over the centuries to eradicate it.

It took a long time – 500 years – but at least some of the Marranos, victims of the Inquisition forced to convert to Catholicism, are returning to Judaism and renewing their connection with the Jewish people. This movement is all the more remarkable because the rabbinical establishment has done little or nothing to encourage this movement. The Marranos must have lifted a collective eye-brow when they heard the Pope lecturing Muslims about compulsion in religion.

There is a lot of questions that the Benei Anusim have today. The best advice that we can offer them is to come back despite of the possible rejection that the Rabbinical Establishment may impose upon your return. Start keeping Torah, the commandments of HaShem, get circumcise (if make), eat kosher, keep Shabbat. Soon enough through your prayers and your efforts HaShem will make a way.

Come back to your roots, come back to Judaism.

The videos below, some of them are done by Christians who speak about the inquisition through a historical perspective (only).

Weekly Sidra: Achrei Mot-Kedoshim
Torah Portion: Vayikra / Leviticus 16:1-20:27  
Haftorah: Yechezkel / Ezekiel 20:2-20

I am HaShem your God; walk in My statutes, and keep Mine ordinances, and do them;  and hallow My Sabbaths, and they shall be a sign between Me and you, that you may know that I am the Lord your God. (Yehezkel 20:19-20)

This week we have another double Parashat reading.  Achrei Mot (after the death) deals with what HaShem told Moses when Aaron’s two sons died.  Kedoshim means Holy ones and discusses that we should be holy as HaShem is holy.

Reflecting on the Haftarah portion we can see the consequences of not following Torah and the Sabbath.  We see the sins of the father’s.

 “in that day I lifted up My hand unto them, to bring them forth out of the land of Egypt into a land that I had sought out for them, flowing with milk and honey, which is the beauty of all lands; and I said unto them: Cast ye away every man the detestable things of his eyes, and defile not yourselves with the idols of Egypt; I am the Lord your God.  But they rebelled against Me, and would not hearken unto Me; they did not every man cast away the detestable things of their eyes, neither did they forsake the idols of Egypt; then I said I would pour out My fury upon them, to spend My anger upon them in the midst of the land of Egypt.” (Verses 6-8)

So I caused them to go forth out of the land of Egypt, and brought them into the wilderness. And I gave them My statutes, and taught them Mine ordinances, which if a man do, he shall live by them.  Moreover also I gave them My Sabbaths, to be a sign between Me and them that they might know that I am the Lord that sanctifies them. But the house of Israel rebelled against Me in the wilderness; they walked not in My statutes, and they rejected Mine ordinances, which if a man do, he shall live by them, and My Sabbaths they greatly profaned; then I said I would pour out My fury upon them in the wilderness, to consume them. (Verses 10-13)

HaShem states very plainly “I gave them My statutes, and taught them Mine ordinances, which if a man do, he shall live by them.  Moreover also I gave them My Sabbaths, to be a sign between Me and them that they might know that I am the Lord that sanctifies them. (Emphasis Mine)

The simple fact is that when we live according to Torah we have life.  The Sabbath is a sign between us and HaShem.  When we keep the Shabbat we are sanctified or made holy by HaShem.  Many people mistakenly believe that Jews keep the Torah for Salvation.  However, we do the commandments in order to be made holy by HaShem.

The opposite affect is that by not obeying the Torah we are on a path of sin which leads to death and it is this sinful path that causes us to be unholy before HaShem.

http://www.youtube.com/watch?v=NXhK1bJ1bog

In later Jewish eschatology and legend, a king who will arise at the end of time against the Messiah, and will be conquered by him after having brought much distress upon Israel.

Parasha Ve’zot Haberacha, Devarim 34 says “and the affliction of generation after generation, and the punishment of Armalgos the wicked…”

In ancient Jewish literature, the Anti-Christ (Greek term) or False/Psuedo Messiah (Aramaic term) was called "Armilus". "Armilus (Hebrew: ארמילוס‎)" is a Hebrew version of "Romulus", put in future form, to indicate that he would rule from Rome.

Targum Yonathan translates Isaiah / Yesha’yah 11:4 into Aramaic with the following paraphrase: "and with the speech of his lips he [Messiah] will slay the wicked Armilus. "

In the Midrash Pirkei-Ha-Mashiach (8th century CE) the False Messiah is called,  "Satan Armilus, whom the Gentiles call Antichrist"

It is interesting that main line judaism disagree with believers on the concept of the Messiah, but still tell us that their concept of Armilus is the same as found in the Good News of Messiah.

According to the Jewish Encyclopedia, Armilus is "a king who will arise at the end of time against the Messiah, and will be conquered by him after having brought much distress upon Israel", similar to Gog. He is spoken of in both Midrash Vayosha and Sefer Zerubbabel, in which he defeats the Messiah ben Joseph.

We believe that the Madhi is the Anti-Messiah, whom is the future messiah for the Islamic people.

http://www.youtube.com/watch?v=i2vbZG4_g8k

When we study the Hebrew Scriptures (from Genesis to Revelations writen by Jews to Jews), we find some very interesting verses concerning the tzitzit / fringes. In Hebrew, we say tzitziyot. Specifically, these verses are Mattityahu 9:20; 14:36a, Mark 6:56; and Luke 8:44. Without a shadow of a doubt, they demonstrate that Yeshua definitely was a Torah-observant Jewish man who kept the Torah commandment to wear tzitziyot in the four corners of his garment as instructed in the Torah in Bamidbar 15:37-41. But what is the purpose of wearing tzitziyot? The purpose is to help remember the mitzvot of HaShem and to perform them. HaShem has given many object lessons to His children so that they (also we) would remember and keep His instructions and another one concerns the wrapping of tefillin. The reason for this mitzva is for shamar v’zachor (remembering, keeping, and observing) His instructions for our lives, that is, the Torah. 

 The Greek word phylakterion has been transliterated into English as the word "phylactery" and literally means a protecting charm or amulet. (remember that Maran Yeshua spoke Aramaic every day, thus He never thought of them as such) Through this unfortunate transliteration, the important spiritual meaning contained in the commandment and even in the word itself is lost. In Maran Yeshua’s time, phylacteries were not regarded as amulets or “lucky charms”. The Hebrew word is tefillin which is the plural of the word tefillah.  The meaning of tefillah is diametrically opposed to amulet or lucky charm. Tefillah means prayer. The word phylactery does not even appear in the Tanach.

Tefillin consist of the two small leather boxes or batim, boxes that house small slips of parchment. The parchment slips are inscribed with the Scripture passages in Shemot 13:1-10, 11-16, Devarim 6:4-9, and Devarim 11:13-21. All components of tefillin are made from kosher materials. The central theme of wearing tefillin is the act of binding. The tefillin bind you not only physically but also spiritually. We, with our western mindset and culture, conjure up all kinds of negative “feelings” when we hear the word bind. Somehow we associate it with bondage. Yet when we read the Scripture references above in connection with tefillin they are associated with remembering, keeping, and observing HaShem’s instructions. Who would dare to consider that to be bondage? No one is 100% sure how the tefillin were worn in Maran Yeshua’s day (2000 years ago, when yemot hamashiach begun) except to say that the same two parts that are worn today were in existence 2000 years ago. The two components of tefillin are called shel yad, which is worn on the arm and fingers and shel rosh worn on the head.

Archeological discoveries have confirmed this as fact. Today, just as in Maran Yeshua’s day, the tefillin are strapped on the forehead and the arm. The shel yad, consists of one compartment containing a parchment on which all four Torah passages or  parshiyot are written; the shel rosh is divided into four compartments each of which contains a parchment with one of the four Torah passages written on it. When you gaze upon them, as you would also upon the mezuzah and the tzitziyot, you are quickened to remember the words of the Torah for your life. The tefillin also serve as a memorial – a remembrance of the exodus from Mitzrayim. The remembrance also of the mitzvot of HaShem. The tefillin are a sign of where we have been, that is, Miztrayim or bondage and where we are going, that is, Malchut HaShem or the Kingdom of Heaven, the kingdom of Messiah here on earth (we are NOT going to heaven!). The tefillin are especially a sign of our recognition of HaShem even by their very construction. The Hebrew letters shin, dalet, and yod are evident through the wrapping of the straps around the fingers and across the palm of the hand and the knots in the straps.

The letter shin is also engraved upon the outside of the batim. The three Hebrew letter shin, dalet, and yod spell the word Shaddai which means HaShem, the one who is all-sufficient and sustains His people with spiritual nourishment. The literal meaning of Shaddai is the “many breasted one” implying a feminine side of HaShem that nourishes His children as a nursing mother breastfeeds her baby. The theme of binding is carried out by reciting the verses of Hoshea 2:21-22 while winding the strap around the fingers. “And I will betroth you to me forever. Yes I will betroth you to me in righteousness and in justice, and in lovingkindness, and in compassion. And I will betroth you to me in faithfulness and you will know HaShem”. These verses consummate the binding in a betrothal between man and HaShem. This is a marriage ceremony of sorts each time the tefillin is worn.

In Maran Yeshua’s day, the wearing of tefillin was and is viewed as a fulfillment of the Torah mitzvah or commandment. Although the word tefillin is not found in the Tanach, the Talmud has interpreted the instruction literally and so the words of HaShem are literally bound around our arm (close to our heart) and are literally frontlets between our eyes (close to our minds).  In all probability, tzitziyot and tefillin were part of ordinary dress of the Israelites 2000 years ago and even earlier.  The custom of wrapping tefillin during weekday morning prayers as is practiced today, is a relatively modern custom (This writter does it daily). They were worn most likely all day only being removed for work or when entering a place that was deemed ritually unclean.

Archeological evidence of tefillin fragments dating back to the 1st century was unearthed in the Judean Desert in caves near the Dead Sea. The most dramatic find was a shel rosh approximately 2000 years old with 3 of the 4 original parchment slips still folded and securely ties in their original compartments. Announcement of this discovery was published by Israeli archeologist Yigael Yadin in "Tefillin from Qumran". 1969. The size of the shel rosh, or frontlet was so small and inconspicuous that it hardly would have been noticed. The bayit or box found at Qumran is rectangular and approximately ½” by ¾”. It was very inconspicuous to say the least. Is this what Yeshua was criticizing when we read the account in Mattityahu?

In Mattityahu 23:5, we read that our holy Rabbi, Maran Yeshua criticized those men who enlarged their batim or boxes and widened the straps that were securing them. Note that he never condemned them or criticized them for simply wearing tefillin. On the other hand, he was indeed criticizing them for enlarging their tefillin to appear to be a level above the rest spiritually yet were acting hypocritically. In all probability, Yeshua himself was wearing tefillin as he most certainly was wearing tzitziyot in the four corners of his outer garment, the tallit katan. These were not customs or traditions but rather acts of obedience to HaShem’s commandments in the Torah. There is no evidence to think that Yeshua condemned the wearing of tefillin. On the other hand, he supported the Halacha (Torah tradition) that interpreted the Scriptures literally concerning the fact that they are indeed to be “a sign upon your hand and as frontlets between your eyes”.

Adapted from Dr. David Bivin

http://www.youtube.com/watch?v=Fijs2MtCSf0

Quienes son los marranos? Cuando la Iglesia Catolica establecio la Inquisicion en España en 1481, en conjunto con la explusion de los judios en 1492, la practica del judaismo era una ofensa castigable por el gobierno. Estableciendo las mas grotescas torturas y penas de muerte a todos los judios que no confesaran con su fe en el catolicismo. Siete años mas tarde en Portugal, en 1497 , ocurre lo mismo, siguieron el ejemplo de España. Esto trajo en consecuencias que muchos judios huyeran a tierras tales como Italia, Yugoslavia, Romania, otros tomaron curso a las colonias del Nuevo Mundo de España, Portugal y Holanda. Pero luego el fantasma de la Inquisicion llego al Nuevo Mundo y se establecieron Palacios de Inquisicion en Lima, Peru; Cartagena, Colombia; Ciudad De Mejico, Mejico. Miles de judios sefarditas no tuvieron otra alternativa que publicamente declararse “catolicos”, pero estos en secreto mantenian la identidad de judios.

El nombre de marrano significa “cerdo, puerco” fue dado por los catolico a los judios que eran forzados a conversion pero que practicaban el judaismo a escondidas. (Cabe aclarar que esto es un insulto pues el cerdo o puerco el considerado por nosotros animal inmundo ver la Torah, Levitico 11:6-7) Tambien los marranos son conocidos como Cripto-judios, que significa “judios en secreto”, pues mantenian las costumbre en secreto. Como resultado de la Inquisicion muchos judios sefarditas mantuvieron en secreto su identidad por generaciones, por temor a ser descubiertos y ejecutados. Hoy en dia es dificil documentar el linaje judio de estos sefarditas pues por generaciones se mantuvo en secreto estas costumbres. Pero hay aun muchas memorias o relatos de nuestros ancestros como nuestros abuelos, tatarabuelos, tios, o tias que nos pueden confesar que “somos judios” o que estos comenzar an a realizar una serie de practicas y rituales que resultan ser costumbres judias. Estos no tienen una explicacion razonable o consciencia de que son practicas judias, para ellos eran tan solo una costumbre heredada por su abuela o su mama, la cual paso a ser parte de esta persona en su vida diaria sin tener consciencia que era judia.

Regresa benei Anusim. Te esperamos.

http://www.youtube.com/watch?v=guOQlMnoB4I

Que significa la palabra Maran? Como Maran ata, o Maran Yeshúa?

מרן אתא אדונינו ישוע!

En los tiempos del segundo templo el lenguaje común en Israel era Arameo (Hebreo en las sinagogas), y claro es obvio que los emisarios de Maran Yeshúa HaMashiaj hablaban arameo. Desde los tiempos de Yermiyahu / Jeremías 8 hasta hoy en día es de costumbre leer dos veces las escrituras semanales en Hebreo y una ves en Arameo (muchos de los rezos en la sinagoga son hechos en hebreo o arameo).

La palabra Maran es arameo que es usado como un termino de respeto, una designación de un gobernante, un Rabino de Rabinos, una persona excepcional, un maestro, así es como es usada en el Talmud (tradiciones Judías). Este titulo de acuerdo al uso Rabinico hasta hoy en día se usa para una persona que es considerada influyente como líder. Una expresión usada hasta hoy en día en muchas sinagogas sefarditas y algunas sinagogas ashquenazí ortodoxas. Personalidades famosas hoy en día que reciben el termino de Maran son como el Rabino Yosef Karo (de Separad), como Maran Bet Yosef (del año 1488). También en nuestros días tenemos alguien como Maran Rabí Ovadia Yosef, y claro muchos mas.

En la Besora Tova (Buenas Nuevas) en Arameo la palabra Maran es usada frecuentemente por el Rabino Shaúl (Saulo) el cual se refiere como Kurius (Señor) Yeshúa en la traducciones del griego, algo que no Judío fiel a la Torá del Eterno lo llamara. Este titulo de Maran no es usado como titulo de dios, si no como respeto a este mas notable Rabino de la historia humana. Es mi opinión que la Besora Tova fue escrita en Arameo, sus escritos son mucho mas original que la Griega, el Griego cuanta con errores de traducción desde Arameo al Griego.

Maran Ata Yeshúa HaMashiaj.

מרן אתא אדונינו ישוע!

Desea usted hacer Teshuvá (retorno)? Contáctenos. 

http://www.youtube.com/watch?v=6pyQzUUyp6U

Algunos Judíos Sefarditas son herederos de una herencia cultural diferente a la mayoría de la población de Judíos Askenazí en los Estados Unidos, Israel, y otros lugares (especialmente del centro y del este de Europa). Los Judíos Sefardíes tradicional hablaban Ladino, un dialecto judeo-español no Yiddish. “Sefarad” es el nombre Hebreo de España, pero Sefardí se refiere a los descendientes de los Judíos españoles y portugueses que fueron dispersado por todo el mundo.

En 1492, cuando los Judíos fueron expulsados de España (luego, en 1496, de Portugal), la historia Sefardí se dividió en dos relatos distintos: el primero, la bien conocida historia de los Judíos Sefarditas que fueron al exilio y dispersos por todo el mundo; y el otro, la historia oculta de los que permanecieron bajo el dominio español y portugués, aparentando la conversión al catolicismo, mientras en secreto mantenían su identidad y practicas judías.

Los descendientes de éste último grupo: los B´nei Anusim (“los hijos de los que fueron forzados”, también conocidos como “conversos”, “cripto-judíos”, y “marranos”), en la actualidad son decenas de millones, a lo largo de la Península Ibérica y América Latina. Aunque muchos de los B´nei Anusim o bien no saben o no están interesados en su herencia judía, otros muchos están explorando su conexión ininterrumpida al Judaísmo y un gran número está buscando las vías para volver a la comunidad Judía.

El camino de regreso es variado en lugar de uno solo . Algunos B´nei Anusim que adoptan las prácticas y enseñanzas judías en sus casas; algunos participan en las actividades comunales judías; algunos se someten a ceremonias de retorno; y otros que deciden emprender una conversión formal, según la Reforma Ortodoxa. Para muchos, el acceder a los diferentes aspectos de la vida Judía los ayuda a decidir cual vía tomar para su retorno. Sin importar donde ellos perdieron su camino de regreso, existe la posibilidad de que cientos de miles, si no millones, de los B´nei Anusim retornen al pueblo Judío.

Los B´nei Anusim son un componente esencial de crecimiento potencial. Si las conversiones forzadas, las expulsiones, y la persecución inquisitorial no hubiera ocurrido, la población Sefardita en la actualidad sería de decenas de millones. La Congregación Judío Mesiánica Beth HaDerech (Bet HaDerej / Casa del Camino), obedeciendo el mandamiento de nuestro Rabino Maran Yeshua, quien nos dijo que buscáramos a las ovejas perdidas de la Casa de Israel, pretendemos restablecer el vínculo que se rompió y así fortalecer al futuro del pueblo judío, no manteniéndolos como Cristianos, sino trayéndolos de regreso al Judaísmo de Maran Yeshua.

Los Judíos que se han sentido inseguros a los largo de la historia han adoptado una de las dos respuestas generalizadas a las amenazas: o bien la separación del resto de la comunidad donde se desenvuelven para ser recluidos en los llamados “Ghettos” para así mantener a los extraños a distancia, o la desaparición y/o dispersión en otras comunidades.

Por más de 500 años, los B´nei Anusim han sobrevivido al seguir la segunda respuesta, manteniendo en secreto sus costumbres judías, tales como el encendido de las velas la noche del Viernes y revelar en el lecho de muerte sus identidades a los miembros más jóvenes de la familia o en similares contextos ocultos. Aunque la Inquisición ha terminado, muchos en la actualidad todavía viven en comunidades abiertamente antisemitas y tienen miedo de que los extraños conozcan sus identidades judías mantenidas en secreto. Esto plantea un desafío particular para poder localizar, identificar, y proveer servicios a los individuos quienes están atemorizados de ser descubiertos, y eso requiere un esfuerzo especial para hacer que la gente se sienta segura y a salvo de exteriorizar y reafirmar su Judaísmo.

Adicionalmente, en muchas comunidades en España, Portugal, y América Latina, pequeños grupos de Judíos (en su mayoría descendientes del centro y del este europeo) no viven abiertamente, a causa de su reciente historia – muchos son sobrevivientes o descendientes de sobrevivientes del Holocausto Judío – y la cultura antisemita que los rodea, desconfían de cualquier extraño, incluyendo a los B´nei Anusim, quienes algunas veces han intentado entrar a sus cerradas comunidades y han sido rechazados.

Como resultado, muchos B´nei Anusim, especialmente en América Latina, están temerosos de identificarse públicamente y mantienen a sus familiares seguros en los pequeños círculos establecidos en las comunidades judías de esos países. Sin la habilidad para asociarse con otros Judíos, es extremadamente difícil mantener y construir una identidad Judía, especialmente en aquellos países que tienen historia de persecución a los Judíos.

Sin embargo, cada vez más y más valientes salen al frente, y la necesidad de servicios para los B´nei Anusim alrededor del mundo está creciendo. Con una mayor disponibilidad de Internet, aumenta el número de B´nei Anusim que están explorando su herencia Judía por ellos mismos, impulsados por un sentimiento de no estar completos y el anhelo de regresar al pueblo Judío. Muchos han reportado que se sintieron separados durante toda su vida sin saber el por qué y ahora están lidiando con preguntas sobre sus identidades y pertenencia, su historia y su espiritualidad.

El retorno de los B´nei Anusim debe llevarse a cabo de una manera abierta y sin prejuicios, sin la presión de tener ni que elegir una vía en particular ni ningún compromiso a largo plazo. Una sensación de seguridad y fácil acceso a los recursos son necesarios para reparar los vínculos rotos.

Abrir las puertas y los brazos del pueblo Judío para recibir de regreso a tantos aliados potenciales y miembros de la comunidad es especialmente crítico en estos momentos, en momentos en que la población Judía está estancada o en retroceso, y el antisemitismo está en aumento en muchos lugares alrededor del mundo. Tanto en Europa como en América Latina, una comunidad judía más grande y más visible servirá de baluarte contra las fuerzas que amenazan a la supervivencia del pueblo Judío.

Aquí en Beth HaDerech (Bet HaDerej / Casa del Camino) son bienvenidos TODOS los B´nei Anusim, y sus familias. Vengan y aprendan lo que la Inquisición Católica trató de robarle a sus ancestros. Vengan a beber de las aguas (de la Torá) que son de ustedes y beban.

Traducido por: Víctor Marcano

http://www.youtube.com/watch?v=oLW1UYDDzIU