La parashá de esta semana nos muestra una de la facetas del Mashiaj más importante, la de Libertador (Goel), en esta Parashá Moshe Rabenu dirije la salida de Mitzraim (Egipto) para luego encontrarse con el pueblo atrapado en medio del Iam Suf (Mar de los Juncos) y Paró (Faraón) que los perseguía. Moshe es el instrumento de Hashem para que el Mar se abriera, si bien recordamos las aguas son relacionadas con la Torá, y el Mar se abrio de la misma manera que se abre un Sefer Torá, a cada lado quedaron columnas de agua, y el pueblo de Israel paso por en medio, completando asi las letras que se ven en un rollo de Torá abierto, esto no es más que la muestra de lo que Rabí Ieshua nos enseñó, a VIVIR la Torá, a entender que por nuestro ser tiene que brotar Torá como aguas vivas, simplemente porque estamos dentro de la Torá, al igual que cuando cruzamos el Iam Suf que es el vivo ejemplo de vivir dentro de la Torá.

Maran Ieshua, nos ha enseñado a vivir cada día dentro de la Torá, a ser parte de ella, a seguir sus pasos tal cual como el fue el Torá Observante por excelencia, y no sólo debemos ser Torá Observantes, yo diría que debemos ser Torá Vivientes, tal cual como Hashem nos ordena hablar Torá a nuestros hijos, en el camino, en la jambas de las puertas, en los tefilin, en la mañana y en la noche, debemos estar rodeados de esta agua que es la Torá y hacer tevilá (inmersión) en ella cada día.

Rabí Ieshua es la Torá Viviente

El Mashiaj es la Torá hecha carne, tal como aprendemos en la Torá y los Profetas, y por ello cuando alguien dice "No hay que hablar tanto del Mashiaj" esta errado, ya que hablar del Mashiaj es hablar de la Torá en su totalidad, Torá se dedica a hablar exclusivamente del Mashiaj desde la Bet (Primera Letra de la Torá) hasta la Lamed (última letra de la Torá), las cuales juntas forman la palabra Lev (Corazón en Hebreo) por ello debemos colocar la Torá sobre el corazón y con ello el Mashiaj debe llenar nuestros corazón, para que se cumpla lo que está escrito "De lo que hay en el corazón, habla la boca".

Queremos al Mashiaj Ahora!

http://www.youtube.com/watch?v=qijvV9VUHDQ

Weekly Sidra: Yitro (Jetro)
Torah Portion: Shemot / Exodus 18:1-20:23
Haftorah: Yeshayahu / Isaiah 6:1-6:13 (Sephardim)

13"But while a tenth part yet remains in it, it shall repent. It shall be ravaged like the terebinth and the oak, of which stumps are left even when they are felled: its stump shall be a holy seed." (Isaiah 6:13)

Retailers of carpet, linoleum and cloth call the unused and unwanted scraps of these materials "remnants." However, the word remnant, as it applies to scripture, has a different meaning.

The definition of the word is: “Something left over, especially the righteous people of God after divine judgment. Several Hebrew words express the remnant idea: yether, “that which is left over”; she’ ar, “that which remains”; she’ rith, “residue”; pelitah, “one who escapes”; sarid, “a survivor”; and, sheruth, “one loosed from bonds.”  

Rav Shaul (Paul) states in Romans “And so all Israel will be saved, as it is written: "The deliverer will come from Zion; he will turn godlessness away from Jacob.” (11:26)

If we closely examine this verse we see that it states all Israel will be saved.  Many people say that this refers to all Jewish people, but that is not what the verse means.  Prior to this Rav Shaul mentions that there are non-Jews who are grafted in to Israel.

“But I am speaking to you who are Gentiles. Inasmuch then as I am a sent one to the Gentiles, I magnify my ministry… But if some of the branches were broken off, and you, being a wild olive, were grafted in among them and became partaker with them of the rich root of the olive tree, do not be arrogant toward the branches; but if you are arrogant, remember that it is not you who supports the root, but the root supports you.”  (Romans 11:13, 17, 18)  

The verses above explain that non-Jews who become grafted in to the olive tree which represents Israel.  I think it is important to note that the root Israel supports those who are grafted in and not the other way around.  We are also reminded not to be arrogant towards the branches.  I believe that we must continue to love and support the Jewish people.  We also must show love to each other for although the branches are many we are but one olive tree.

We may also look at the tree itself as the Etz Chayim (Tree of Life) also referred to as the Torah.  Those that teach that the church replaces Israel or that Torah is just for the Jews are both incorrect. 

It is only those who seek to be part of the olive tree (Torah) and believe that Yeshua is Messiah who will be part of the remnant.

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

Benei Anusim is the Hebrew term for people whose ancestors were forcibly converted to Catholicism over five centuries ago, during the time of the Spanish Inquisition. Historians have often referred to them by the derogatory term "Marranos." “There is a real awakening taking place among the Anousim, many of whom feel a strong and enduring connection to their Jewish heritage.

In the late 14th and 15th century, at the time of mass expulsions of Jews from Spain and Portugal, the Bnai Anousim remained behind, where they continued to preserve their Jewish identity and to practice the Jewish faith covertly. Ancient Faith Marranos come home / Gabi Newman New phenomenon sweeps Portugal: Descendants of Marranos rediscover their Jewish roots and the Jewish faith. One Porto community undergoes mass conversion Full story As a result, this unique phenomenon is still evident even today, even though the Inquisition invested enormous efforts over the centuries to eradicate it.

The Benei Anusim are re-discovering their identity as Jews. They are the awakening giant and are finally “bridging” to our Jewish heritage. They are the products who have survived of over 500 years of Inquisition “tortures, cruelty, and forced conversions”.

Benei Anusim are the result of many centuries, now awakening to our true identity and heritage, according to the prophet Obadiah (v20). We hope to functions as a “bridge” to bring this message of hope and survival of our people. We know what it is to feel the “hatred, prejudice and cruelty” of those who will proclaim that we are “not Jewish”. Jewish is the blood covenant with Abraham, Isaac and Jacob. This cannot be erased or altered because of people’s opinions. Jewish is in our blood because of inheritance and we ourselves cannot alter this, only awaken to its truth. The cruelty and unkindness shown to our awakening people by those who would “judge and measure our Jewishness” is the same spirit of those religious ones who killed the prophets when they did not like the message they brought from God. It is the same “religious spirit of fear” of those who killed our ancestors because they were “different”. Anusim are being awakened by Hashem at his pleasure and timing. They are being restored to their Hebrew Roots / Jewish Roots.

It is a great mitzva (deed) to help them to return to the Jewish people. To let go of their old master, and re-join the God of Israel.

The following videos do not represent fully what our vision is, but they have certain aspects that we agree, mainly that Jews should stay Jews.

My Italian Jewish surname (last name)… could it be Jewish? Researching Italian Surnames for Possible Jewish Roots

Have you wondered if you have Jewish ancestors? Does your family history include stories of Jewish heritage or Jewish traditions? Some experts state that as much as 50% of the populations of Calabria and Sicily (the most Southern regions of Italy) were Jewish before the Inquisition. During the Inquisition, some of these families moved north in Italy and then east into Greece and Islamic countries to pursue their religion without fear of death. Some were already inter-married with Catholic families and were blending into that society and not openly practicing the Jewish religion so they didn’t need to move. Some were converted to Christianity as adults to stay in their towns and keep their lives.

There is a Jewish congregation in Salonika (Greece) dating to the Inquisition, so that now most of them aren’t even aware of their Italian roots! Rabbi Barbara (see below) has traced her family as it traveled around the Mediterranean and eventually settled in Calabria.

Some of these traveling families returned to Italy after the Inquisition, some didn’t. Knowing that among the emigrants to the US, the Italians were the most likely to return to their homeland, I suspect the same applies to these people.

Here’s an alphabetical list of Jewish surnames (last names) who had lived in Italy.

A lot of them don’t sound to be Italian but they’ve maintained their original foreign writing even if established in Italy: Also a few of them are also used by Christian families and hence it’s impossible to know which is their religion just by their name.

Italy has a very important role in Jewish history and genealogy: it is located centrally on the Mediterranean sea and serves as an important crossroad and an intersection between North and South, East and West, Sephardic and Ashkenazi culture. If your ancestors came from Europe, there are many possibilities that a branch of your family went throuh Italy. In Italy there is not a central collection of records for genealogical purposes, but there are numerous places in which administrative, civil, religious, and military records are stored.

Here you’ll find information and resources on the places where most Jews lived: Ancona, Livorno, Roma, Venezia, Sicily and others.

A

Aadith, Abadì, Abeles, Abenaim, Abeniacar, Abib, Abigdor, Aboaf, Abramson, Abravanel, Abulaffi, Abulaffia, Acco, Acher, Adagnia, Aderca, Ades, Adler, Aelion, Aghib, Ahrens, Ajar, Alatri, Alba, Albahari, Albaum, Albert, Albina, Albini, Alcalai, Alfaquain, Algranati, Alhaique, Allalouf, Allan Civita, Alrnagià, Almansi, Almansi Macchioro, Almeda, Alphandery, Alpron, Alt, Altarass, Altaress, Altberger, Alter, Alticheh, Amar, Ameriglio, Amati, Ambonetti, Ambron, Amì, Amman, Amy, Anau, Ancona, Andrè, Angel, Angeli, Angelini, Anguillara, Anticoli, Ara, Arbib, Archivolti, Arditti, Arditi, Ariani, Arias, Ariccia, Ariete, Arieti, Arnstein, Artom, Aruch, Ascarelli, Ascer, Aschenazi, Ascher, Ascoli, Ascoli Marchetti, Assajcas, Asseo, Astein, Asti, Astrologo, Attal, Attias, Aub, Avigdor, Auerbach, Awerbach, Azankot, Azavei, Azavey, Azria, Azriel, Azzaria.

B

Badalassi Orvieto, Baer, Bachi, Backschmiedt, Bagdalli, Bahorjudà, Baiona, Bak, Balachovsky, Ball, Ballanti, Balog, Banon, Banti, Baquis, Baracchi, Barchi, Barmè Mazloun, Baroccio, Barroccio, Baruch, Barzilai, Barzillon, Basevi, Basilea, Basola, Bassan, Behor, Bassani, Bassano, Bassi, Batò, Battino, Bauer, Beck, Bedarida, Bedussa, Beer, Behar, Beilinson, Belaise, Belforte, Belgrado, Belimbau, Belleli, Bellom, Belmonte, Bemporad, Benadì, Benaim, Benamozegh, Benarayo, Benedetti, Beniacar, Beniamin, Benigno, Benoliel, Bensillun, Bensussan, Benusiglio, Benveniste, Benvenisti, Benzimrà, Benzouan, Berahà, Berer, Bergmann, Bergholz, Bermann, Bernardoni, Berni, Bernheimer, Bernsteir, Bertel, Beruchel, Besso, Betrich, Betti, Bettinelli, Bettmann, Biach, Bianchini, Bienenfeld, Bigiavi, Bigio, Biks, Bingen, Bischof (vescovo!), Bises, Bisi Mantovani, Bisogni, Bisson, Bivak, Blanes, Blaskopf, Blau, Blitz, Bloch, Blotzek, Blum, Blumberg, Blumenthal, Boaz, Bobek, Boccara, Boffi, Boghen, Boehm, Bolaffi, Bolaffio, Bollag, Bolle, Bologna, Bolosca, Baustein, Bonaventura, Bondì, Bonfiglioli, Bonomie, Bonucci, Boralevi, Borgetti, Borghi, Borlenghi, Borseti, Bows, Bracci, Brandenburg, Brandes, Brandi, Braeuer, Braun, Brauner, Braunschweig, Braunstein, Bravermann, Brecher, Breiner, Breinin, Bresner, Brill, Brisi, Brociner, Brok, Brod, Brodanka, Brunner, Buchbinder, Buchsbaum, Bueno, Bunzel.

C

Cabibbe, Cademann, Cadorini, Caffaz, Cagli, Caimi, Caimmi, Caivano, Calabi, Calabresi, Calderoni, Calef, Caleff, Calfoa, Calimani, Calò, Calvo, Camaioli, Camerini, Camerino, Camhi, Camis, Camis de Fonseca, Cammeo, Campagnano, Campos, Canarutto, Cannaruto, Cantoni, Capato, Capua, Carasso, Carrara, Carcsson, Cardoso, Carijo, Carlì, Carmi, Carmona, Caro, Carpanetti, Carpi, Carsen, Caruba, Casanova, Cases, Cases Pellegrini, Cascinelli, Cassin, Cassuto, Castelbolognesi, Castelletti, Castelli, Castelfranchi, Castelfranco, Castelnuovo Tedesco, Castiglioni, Castro, Cattelani, Cava, Cave Bondì, Cavaglieri, Cavaglione, Cavalieri, Caviglia, Cendraissousa, Cervetti, Cesana, Cevidalli, Clerido, Clava, Clerle, Cludnevitz, Chajes, Chapira, Chimichì, Ciaroff, Cingoli, Citone, Citone in Alvarenga, Citoni, Cividalli, Civita, Coen, Coen Cantarini, Coen Gialli, Coenca, Cogoi, Cohen, Coifmann, Colasanti, Colia, Colombo, Colonna, Colorni, Confino, Conforte, Conforti, Confort, Conigliani, Consarelli, Consigli, Consiglio, Consolo, Contini, Corcos, Cori, Corinaldi, Coscas Majon, Costa, Costantini, Cotton, Covo, Cramer, Cratz, Crema, Cremisi, Creo, Croccolo, Curiat, Curiel, Cusin, Cutti, Cuzzeri, Cuzzi, Czachi, Czatzkis, Czimmer.

D

Dadone, Da Fano, D’Agata, Daldon, Dalla Torre, D’Ancona, Daniel, Danitti, Dann, Da Zara, De Abravanel, De Alvarez, De Angelis, Deangelis, De Benedetti, De Castro, De Cori, De Farro, De Frigessy, De Funel, De Leon, Della Riccia, Dell’Ariccia, Della Rocca, Della Seta, Della Torre, Della Volta, Dello Strologo, Del Mar, Del Monte, Del Sole, De Luisa, Del Valle, Del Valle de Paz, Del Vecchio, Demajo, De Medina, De Montel, De Nola, Depace, Depangher, De Paz, De Rossi, De Semo, De Sousa, Dessau, Deutsch, Diamant, Diaz, Di Capua, Di Castro, Di Cave, Dickmann, Di Cori, Diena, Dienstfertig, Di Gioacchino, Di Laudadio, Dina, Di Nepi, Dinkelspiel, Di Nola, Di Porto, Di Segni, D’ltalia, Di Tivoli, Ditz, Di Veroli, Dolfo, Donati, Donner, Doerfles, Dorn, Dowek, Dragoner, Dresner, Dreyfus, Drucker, Dubinsky, Durante, Duranti, D’Urbino.

E

Eckert, Edward, Eibenschuetz, Effendi, Efrati, Ehrenfeld, Ehrenfreund, Ehrenteil, Ehrlich, Eisenstaedter, Elfer, Elia, Elias, Eliazon, Eliezer, Elseo, Eltbogen, Emdin, Eminente, Engel, Enriquez, Eppinger, Epstein, Erber, Ergas, Errera, Esdra, Esquenasi, Essinger, Ettlinger, Evangelisti.

F

Falcini Servi, Falco, Faldini, Faldino, Falk, Fano, Faraggi, Farber, Farchi, Fargion, Farinelli, Farkas, Fasano, Fassel, Fasulo, Fatucci, Fein, Feiner, Feistmann, Felberbaum, Felici, Fellner, Fernandes, Ferrarese, Ferro, Ferusciany, Fiandra, Fiano, Fieder, Fifer, Fink, Finkelstein, Finker, Finzi, Fiorentino, Fimberg, Fischbein, Fischer, Fischl, Fischmann, Fiz, Flack, Flaschel, Fleisher, Fleischner, Foà, Fodor, Foligno, Fonseca, Fontanella, Forlì, Formiggini, Fornari, Forti, Franchetti, Franco, Frank, Frankental, Frankl, Franzes, Frascati, Frassinetti, Freiberger, Freisinger, Frenkel, Fresco, Freund, Fried, Friedenthal, Friedlaender, Friedmann, Fries, Frizzi, Frischmann, Fruchter, Fuà, Fubini, Fuchs, Funaro, Fuerst.

G

Gabbai, Gabriel, Gaensler Frankenstein, Gaggio, Gori, Galinidi, Galletti, Galli, Gallichi, Gallico, Galligo, Gandus, Gani, Garda, Garsen, Garza, Gasperini, Gattegno, Gattinara, Gazes, Geddes, Geller, Gemelli, Genazzani, Gentili, Gentilli, Gentilomo, Gerold, Gerstel, Gerstenfeld, Gesess, Gerschanovitz, Ghersfeld, Ghiron, Ghissin, Giaconi, Giavol, Ginzburg, Giovanelli, Giroux, Giuili, Giuli, Glanz, Glass, Glattstein, Glicenstein, Glueck, Godell, Goetz, Goetzel, Goldbacher, Goldberg, Goldberger, Goldenberg, Goldfinger, Goldfrucht, Goldmann, Goldring, Goldschmiedt, Goldstein, Goldstaub, Golembiovski, Gomel, Gondelmann, Goudstikker, Graf, Granichstaedten, Grassetti, Grassini, Graziani, Greco, Greco-Siglina, Grego, Greiger, Gronich, Gruen, Gruenbaum, Gruenberg, Gruenland, Gruener, Gruenfeld, Gruenwald, Gruss, Guagnacchi, Guetta, Gugenheim, Guggenheim, Guglielmi, Gurewitsch, Guttierez, Guttmann.

H

Haardt, Haas, Haber, Hackl, Hagmann, Hahn, Haim, Haimovici, Haimovitsch, Hajek, Hajon, Hakin, Haliffi, Hamburger, Harmer, Hanania, Hanau, Handler, Hanemann Toff, Hanen, Harrari, Hasdà, Hassan, Hassid, Hasson, Haussmann, Hasan, Heilbrunn, Heimann, Heinhorn, Heischmann, Heitler, Helfer, Heller, Hensel, Hepner, Herbatschek, Herbert, Herlitzka, Hersch, Herschmann, Herzer, Hirschfeld, Hirsch, Herzog (duca), Hochwald, Hodara, Holberg, Hollaender, Hollinger, Honig, Hoenisberg, Horitzky Orsini, Horn, Horniker, Horovici, Horvat, Huesca, Hupperi.

I

Ichainer, Illes, Isciaki, Ismalun, Israel, Israeli, Issel, Issmann, Italia.

J

Jacchia, Jacobson, Jacur, Jaffe, Jahni, Janowitz, Janni, Jarach, Jarè, Jenda, Jenina, Jenna, Jenni, Jesi, Jesurum, Jessulam, Job, Joffe, Johanan, Jolles, Jones, Jona, Jos, Joseph, Josz, Joung, Jules, Just.

K

Kabiglio, Kach, Kagnaff, Kahn, Kajon, Kalk, Kalmus, Kaminka, Kaptan, Kasman, Kastner, Katz, Kauffrnann, Kaula, Keller, Kern, Kessler, Kirsch, Kirschen, Kitt, Klauber, Klein, Kleinzeller, Klippel, Klugmann, Koch, Kohn, Kohner, Kolb, Koltzinsky, Koenigsberger, Konti, Konrad, Koerber, Korn, Kornell, Kornfeld, Koschiltzki, Kostoris, Krassner, Kraus, Krauterkraft, Krebs, Kreh, Kreilsheim, Kremer, Kron, Kries, Krikunetz, Kron, Kropf, Kruskah, Krzentowski, Kuehn.

L

Lacis, Lackenbacher, Lacomba, Laden, Lager, Laide, Lakin, Lamberg, Lampronti, Landesmann Laudi, Landau, Langbank, Lanternari, Lanzana, Lapajowker, Lappert, Lascar, Lassejower, Laz, Latis, Lattes, Latzer, Lavagno, Leblis, Lehrecht, Lecerf, Lechner, Lenner, Lee, Leipziger, Lekner, Lenghi, Lennox, Leone, Leoni, Leonino, Leonzini, Leperer, Lerner, Lessmann, Levi, Levi Bianchini, Levibran, Levi-Cases Momigliano, Levi de Veali, Levi Minzi, Levi Montalcini, Levin, Levis Levitsch, Lewish, Levy, Lewy, Lichetnstadt, Lichtenstein, Lieblein, Liehmann, Limentani, Lindemer, Linder, Lipschuetz, Liscia, Liuzzi, Livoli, Lob, Locascio-Goldschmiedt, Lodeserto, Loeb, Loeffler, Loevy, Loewy, Loisada, Lolli, Lombroso, Lopes, Lopez, Lopez-Rabello, Lorant, Loria, Loschitz, Loethe, Loevinson, Loew, Loewental, Loewenthal, Loewinson, Loewy, Luft, Luftschuetz, Luisada, Lumbroso, Luria, Lusena, Lust, Lustig, Lutomirsky, Luttinger, Luzzatti, Luzzatto.

M

Macchioro, Macerata, Maendl, Maestri, Maestro, Magrini, Mahlberg, Maimann, Maino, Maionica, Maissa, Majò, Malvano, Manara, Manasse, Mandel, Mandelberg, Mandler, Mandula, Mangold, Mann, Mannheimer, Marach, Marcaria, Marcheria, Marcus, Margulies, Mariani, Marino, Marini, Mariotti, Maroni, Marradi, Marsiglio, Massa, Massarani, Massarek, Massiah, Matalon, Mattatia, Mattersdorfer, Mautner, Mayer, Mazzola, Mazoleni, Medina, Medvedieff, Medoro, Meinster, Melgrano, Melli, Menasci, Mendel, Mendes, Menz, Merkl, Mesha, Mestre, Michelis, Michelstaedter, Mieli, Migliau, Milano, Milla, Millul, Minerbi, Mingardi, Mires, Misan, Misan-Saia, Misano, Misul, Misrahi, Modena, Modiano, Modigliani, Modigliano, Modona, Moeller, Moisé, Molco, Molnar, Momigliani, Momigliano, Mondolfi, Mondolfo, Mondovì, Monferini, Monreale, Monselise, Monselles, Montag, Montagnana, Montalcini, Montalcino, Montalti, Montebarozzi, Montecorboli, Montefiore, Montefiori, Montel, Montiglia, Morais, Moravia, Mordo, Mordoh, Morel, Morelli, Morello, Moreno, Moreschi, Moresco, Moretti, Morgenstern, Mori, Moroni, Morpurgo, Mortara, Mortera, Morway, Moscato, Moscé, Moskowitz, Moully, Mrad Esses, Mosseri, Muggia, Mugnai, Muehlstein, Muia, Muelberg, Mueller, Musacchi, Musatti, Mussafia, Mustacchi.

N

Naar, Nacamù, Nacamulli, Nacmias, Nacson, Nador, Najschitz, Nahmias, Nahon, Nahum, Naim, Namen, Namer, Nathan, Navara, Navarra, Navarro, Negrini, Neiger Nepi, Neppi, Neri, Neppi Modona, Neris, Netter, Neumann, Nibal Raimondi, Nigris, Nissim, Nizza, Nordlinger, Norlenghi, Norsa, Norzi, Nossal, Nunes, Nunes Franco, Nunes Vais, Nuernberg, Nussbaum.

O

Oberdorfer, Oblath, Ocvirk, O’Hara, Ohlsen, Olivieri, Olivetti, Olper, Olschki, Oppenheim, Oreffice, Orefice, Orefici, Ortona, Orvieto, Oser, Osimo, Osmo, Osta, Oesterreicher, Ottolenghi, Ottolenghi Boccara, Ottolenghi di Vallepiana, Ovazza.

P

Pace, Pacifici, Padoa, Padova, Padovani, Padovano, Paggi, Panerai, Panzieri, Paoli, Paper, Pardo, Pardo – Roques, Parente, Parenzo, Passigli, Pattin, Pavia, Pavoncello, Pegna, Perez, Perlmutter, Permutti, Perpetui, Perugia, Pesaro, Pesaro Maurogonato, Pescarolo, Philipson, Piattelli, Piazza, Picard, Picciacci, Picciaccio, Pick, Pieboni, Piesen, Pignero, Piha, Pincherle, Pinto, Piperno, Pines, Pirani, Pirola, Pisa, Pisanty, Pisetzky, Pisinger, Pitigliani, Pitteri, Plankenstein, Plaskis, Platzek, Plaschier, Poggetto, Poggibonsi, Poggiolini, Polacco, Poliakoff, Politi, Politzer, Pollak, Pomeranz, Pontecorboli, Pontecorvo, Pontremoli, Popper, Porges, Porta, Portaleon, Portaleone, Portnoff, Porto, Post, Pozinak, Prato, Pregel, Pressburger, Priester, Procaccia, Prohatzka, Provenzal, Pugliese, Puritz, Puttermann, Putti.

Q

Quercioli.

R

Rabà, Rabbeno, Rabelio, Rabinovici, Racah, Radau, Raffael, Raffaelli, Rahamin, Ram, Randegger, Rappaport, Rath, Ravà, Ravà Longhi, Ravenna, Ravicz, Reah, Recanati, Reder, Redzinsky, Reeson, Reggio, Reghini, Reich, Reichenback, Reichmann, Reinach, Reiner, Reinert, Reinhardt, Reinisch, Reis, Reiser, Reis, Reissner, Remondini, Renier, Resignani, Restani, Reuben, Revan, Revere, Revici, Riboni, Richetti, Richtmann, Riedler, Rieger, Rieti, Rietti, Rignano, Riftin, Rimini, Rocca, Roccas, Rodriguez, Roganti, Rogers, Roumann, Romanelli, Romani, Romanin, Romanin Jacur, Romano, Romoli, Roques, Rosel, Rosen, Rosenberg, Rosenfeld, Rosenholz, Rosenstein, Rosenthal, Rosenzweig, Rosselli, Rossi, Rotbart, Roth, Rouff, Rouzel, Rovighi, Rubert, Rubinstein, Rudoi, Russi.

S

Sabatello, Sabbadini, Sacerdote, Sacerdoti, Sacerdotti, Sacerdotti di Carobbio, Sachs, Sacuto, Sadok, Sadun, Saadun, Saffaro, Sagà, Saiegli, Salem, Salmon, Salmona, Salmoni, Salom, Salonicchio, Saltiel, Salto, Salus, Samaia, Sambulovich, Samuele, Sancò, Sanguinetti, Sanguski, Santillana, Saporta, Saralvo, Sarasson, Saraval, Saravalle, Sarfatti, Sariette, Sarsowski, Sasson, Savani, Saxel, Scazzocchio, Scandiani, Scaramella, Scarpa, Schjowitz, Schalmon, Schamasch, Schapira, Schaerf, Schick, Schiffer, Schiller, Schischa, Schlesinger, Schloss, Schmitz, Schmoltz, Schmukler, Schnur, Schoen, Schoenfeld, Schoenhaut, Schoenheit, Schoenstein, Schor, Schostal, Schotte, Schreiber, Schreider, Schultz, Schunnach, Schuessler, Schuetz, Schwarz, Schwarzkopf, Schweiger, Schwob, Sciaky, Scitrug, Sciunnach, Sdraffa, Sed, Sefardi, Segal, Segrè, Seidel, Seidmann, Seif, Semak, Semania, Semo, Senigaglia, Senigallia, Sepilli, Serena, Sereni, Sereno, Sergi, Sermoneta, Serravalle, Serrera, Servadio, Servi, Sessa, Sessi, Sestieri, Sforni, Sermann, Siccoli Bondì, Siebzehner, Sierra, Silbermann, Silva, Sivera, Sinai, Singer, Sitri, Slvaja, Smolensky, Smolesco, Soarez, Soliani, Soavi, Somenzi, Sommer, Sommermann, Sonne, Sonnenberger, Sonnino, Sorani, Sorbi, Soria, Sornaga, Sorraga, Soschino, Spagnoletto, Spagnolo, Specos, Spiegel, Spierer, Spitilli, Spitz, Spitzer, Spizzichino, Sprinzeles, Sraffa, Stein, Steindler, Steiner, Steinhardt, Stern, Steinhaus, Sternberg, Sternfeld, Sternschuss, Stettner, Stipanowitsch, Stock, Straaten, Stransky, Strossberg, Stucovitz, Stuetzel, Suarez, Subak, Subert, Sullam, Sulmona, Sun, Supino, Susani, Susin, Suess, Suessland, Sviadoschitz, Szabados, Szamatolsky, Szeynberg, Szirmay.

T

Tabet, Tagger, Tagiuri, Tagliacozzo, Tailor, Tajar, Tannenbaum, Taenzer, Taubert, Taussig, Tazartes, Tedeschi, Tedesco, Teglio, Teichner, Temin, Terni, Terracina, Terracini, Tesoro, Teubal, Tewich, Thuretzky, Tiano, Tivoli, Toaff, Todeschini, Todesc, Todros, Toledano, Tolentino, Tolosa, Torres, Toscano, Toschi, Tramer, Treulich, Treves, Treves de’ Bonfili, Trevi, Trevis, Trieste, Trietsch, Trionfo, Turba, Tuerk, Turra.

U

Udine, Ullmann, Umano, Ungar, Urbini, Urbino, Urovitz, Usigli, Usiglio, Uziel, Uzielli.

V

Valabrega, Valch, Valensin, Valenti, Valentin, Valenzin, Valobra, Valmarano, Valmarin, Varadi, Varios, Varsano, Velicogna, Venezia, Veneziani, Veneziano, Ventura, Vercelli, Veroli, Verona, Verreano, Vigdorcik, Vigevani, Vigevano, Vilcher, Visser, Vita, Vitta, Vitale, Vitalevi, Vitali, Viterbi, Viterbo, Vitta Zelmann, Vivante, Vivanti, Vovante, Vogel, Vogelmann, Vogler, Voghera, Volli, Volterra, Vretermann, Vucenovich.

W

Wachsmann, Walch, Wallfisch, Waschitz, Wassermam, Wax, Wehli, Weichsel, Weiger, Weil, Weiller, Weil-Schott, Weinstein, Weisberg, Weischel, Weishut, Weiss, Weiss Dodi, Weisser, Weissmann, Weizmann, Weleminsky, Welisch, Werblowsky, Wernikoff, Wilhelm, Windspach, Winternitz, Wohl, Wolf, Wolfler, Wolff, Wolfsohn, Wollemborg, Wollner, Wolner, Wortmann.

Z

Zabban, Zaccaria, Zaccuti, Zacun, Zacutti, Zagdun, Zalai, Zalman-Finzi, Zamatto, Zamorani, Zanotti, Zarfati, Zargani, Zarzovsky, Zebolun, Zeller, Zelman, Zemanek, Zevi, Zibell, Zibren, Ziffer, Zipper, Zitrin, Zmigrod, Zoller, Zuccari, Zuckermann, Zurk, Zweig, Zwillinger.

La parashat de esta semana quiero que sea instrumento para darte una palabra de animo. Animo y confianza en Elokim, sea cual sea la situacion que estes pasando en este momento.

Cuando estas pasando por un momento de prueba en cualquier area de tu vida, cuando te sientes bajo presion economica, familiar, emocional o cuando no ves sanidad a aquella enfermedad que tanto te aqueja o simplemente no encuentras salida a una situacion no agradable debes hacer lo que en principio hicieron los hijos de Israel…

Shemot 14:10 Y al acercarse el ejercito del faraon, los hijos de Israel alzaron sus ojos y se aterrorizaron al ver la marcha de los egipcios y clamaron desesperadamente al Eterno!! …ojo: no te digo que te "aterrorices" con la situacion sin salida que estas pasando, no temas, no lo hagas, asi veas que frente a ti esta un mar de problemas y atras un faraon con mas problemas!! No quieras volverte atras pensando que si te entregas a faraon tus problemas disminuiran. No pienses que el momento por el que estas pasando es peor que hace unos tantos anios… pues eso fue lo que pensaron los hijos de Israel, sin darsen cuanta que en realidad lo que venia era la mejor parte de sus vidas… hiban a ver con sus propios ojos las maravillas y milagros que Elokim hiba a hacer por ellos! Te digo: "alza tus ojos y clama desesperadamente a el Eterno"!!! El esta presto a escucharte.

Shemot 14:13 "No temais, tranquilizaos y vereis como os salvara hoy el Eterno, pues los egipcios que habeis visto hoy, no los volvereis a ver mas" 14 El Eterno peleara por vosotros. Guardad pues silencio!! Si querido aj o querida ajot despues que "clames desesperadamente al Eterno" ve como El peleara por ti!

Shemot 14:21 …y el Eterno hizo soplar un fuerte viento solano toda la noche que puso el mar en seco, siendo divididas las aguas. Mientras tu clames, confies y esperes en El… el Eterno enviara ese viento solano que dividira las aguas de ese mar que tanto te agobia, El estara trabajando en abrirte camino en medio del mar!

Shemot 14:22 Y entraron los hijos de Israel en el mar en seco, y las aguas fueron para ellos como muros a la derecha y a la izquierda. Cuando Aba Kadosh abra frente a tus ojos esas aguas del mar, abra camino seco en medio de tus problemas y aflicciones… anda! Anda en medio de ello, pues victorioso saldras. Elokim tiene esa nueva puerta laboral por la que quieres que entres, El te proveera la sanidad que tanto anhelas, El hara que tu familia vuelva sus ojos al Todopoderoso, El hara que hayan nuevos aires de amor entre tu y tu esposo(a), en tu matrimonio, en tu hogar. El te atraera hacia El con lazos de amor. El traera la paz y tranquilidad que necesitas. Todo lo que necesites y este en las manos de Abinu, El hara por ti. Pero cuando te toque el turno de hacer lo que este en tus manos, hazlo!! Entra y atraviesa por medio de todo y de todos sin temor! Entiendo que muchas veces uno ha luchado tanto y tanto que ya no tiene fuerzas ni animos para andar… pero entonces te recuerdo lo que que nos dice nuestro Amado Yeshua… Mateo 11:28 Venid a mi todos los que estais trabajados y cargados, y yo os hare descansar… Tu puedes!! De la mano de Elokim y por medio de la ofrenda de amor de Mashiaj Yeshua, tu puedes salir adelante!!

Shemot 15:1 Entonces canto Moshe y los hijos de Israel… Cantare yo a el Eterno, porque se ha magnificado grandemente; ha hechado en el mar al caballo y al jinete. 2) Adonai es mi fortaleza y mi cantico, y ha sido mi salvacion… Si!! Alaba y adora desde ya a Adonai Tzebaot, Elohim Todopoderoso!! Alaba desde ya por la respuesta que te dara, Alabale porque te ama, Alabale porque te escucha. Alabale porque te contestara! El es tu Fortaleza y tu pronto auxilio en las tribulaciones!

http://www.youtube.com/watch?v=1LZaNbKkpO0

Question: "What does the Bible say about homosexuality? Is homosexuality a sin?

Homosexuality is the manifestation of sexual desire toward a member of one’s own sex or the erotic activity with a member of the same sex.

The Bible condemns homosexuality as an immoral and unnatural sin. Leviticus 18:22 identifies homosexual sex as an abomination, a detestable sin. Romans 1:26-27 declares homosexual desires and actions to be shameful, unnatural, lustful, and indecent. First Corinthians 6:9 states that homosexuals are unrighteous and will not inherit the kingdom of God.

The Bible consistently teaches specifically that homosexuality is a result of denying and disobeying God. When people continue in sin and unbelief, God “gives them over” to even more wicked and depraved sin in order to show them the futility and hopelessness of life apart from God. 1 Corinthians 6:9 proclaims that homosexual “offenders” will not inherit the kingdom of God.

God does not create a person with homosexual desires. The Bible tells us that people become homosexuals because of sin (Romans 1:24-27) and ultimately because of their own choice. A person may be born with a greater susceptibility to homosexuality, just as some people are born with a tendency to violence and other sins. That does not excuse the person’s choosing to sin by giving in to sinful desires. If a person is born with a greater susceptibility to anger/rage, does that make it right for him to give into those desires? Of course not! The same is true with homosexuality.

However, the Bible does not describe homosexuality as a “greater” sin than any other. All sin is offensive to God. Homosexuality is just one of the many things listed in 1 Corinthians 6:9-10 that will keep a person from the kingdom of God. According to the Bible, God’s forgiveness is just as available to a homosexual as it is to an adulterer, idol worshipper, murderer, thief, etc. God also promises the strength for victory over sin, including homosexuality, to all those who will believe in our Rabbi Yeshua for their salvation (1 Corinthians 6:11; 2 Corinthians 5:17; Philippians 4:13).

There is healing out there. The God of Israel is able and willing to bring healing to anyone of homosexual orientation who wishes to change.

http://healinghomosexuality.com/- http://www.gaytostraight.org/

http://www.youtube.com/watch?v=c2ycSiO-sVY

Weekly Sidra: Beshalach (when [he] let go)
Torah Portion: Shemot / Exodus 13:17-17:16
Haftorah: Shofetim / Judges 5:1-5:31

Jewish tradition states that at the splitting of the sea, after the Yetzia Mitzrayim (the exodus), each Israelite pointed with his finger and said, “This is my G-d and I shall glorify Him.” This means to us that there was a prophetic manifestation of HaShem to the point of everyone being able to point a finger and say literally: “THIS IS…!” The show us also that the children born under Egyptian servitude were the first ones to perceive and recognize that Divine manifestation.

“As in the days of your going out from Egypt, I shall show [the people] wondrous things” (Michah 7:15). Thus the Messianic redemption, too, will be marked by a manifestation of HaShem that has never been seen before. The expression “This is..” appears but once at the time of the exodus from Egypt. With regards to the full relevelation of Mashiach soon in our days it appears twice, as it is written, “It will be said on that day, Behold, this is our G-d in whom we put our hope that He will deliver us, this is G-d for whom we hoped…” (Isaiah 25:9).

Just as at the time of the exodus it was the children, those born under Egyptian servitude, who recognized G-d first, so it will also be with the Messianic redemption. The children born in the slavery exile, in the very depth of darkness, and hurt they will be the first to recognize the Divine manifestation of HaShem.

Thus it is written, “Out of the mouths of babes and sucklings You have established strength… to silence foe and avenger” (Psalms 8:3). We must teach our children about the coming of the Mashiach and what would the Messianic era will be, it is a matter of a fact and not a pie on the sky. That they will be able to recognize what they will see with their own eyes. It is our obligation!

Mattityahu / Matthew 19:14-15 "…Yeshua said, "Let the children come to me, don’t stop them, for the Kingdom of Heaven belongs to such as these." Then, after laying his hands on them, he went on his way."

http://www.youtube.com/watch?v=pFE1BmIFUe8

Weekly Sidra: Beshalach (when [he] let go)
Torah Portion: Shemot / Exodus 13:17-17:16
Haftorah: Shofetim / Judges 5:1-5:31

So may all Your enemies perish, O Lord! But may His friends be as the sun rising in might! And the land was tranquil forty years. (Judges/Shofetim 5:31)

The old saying goes “If you can’t beat them, join them”. This is an old proverb which means that if your adversaries are stronger than yourself, it is better to join the adversaries.

In this week’s Torah portion we see the final defeat of the Egyptian army by the hand of Hashem. The Haftarah portion is the Song of Deborah which ends by proclaiming death to all the enemies of Israel and blessing for our friends.

I do not hate Muslims, Christians or other non-Jews. However, the Torah is very clear that the enemies of Israel will be destroyed. In our politically correct society many people including Jews want to play nice in the sandbox with our enemies. Israel has also acquiesced to the demands of others. They have given up the Temple Mount, Gaza and much more all in the name of peace.

Israel has always been willing to negotiate with the Palestinian Authority; however, they are unwilling to negotiate with Israel unless they get everything they want including Jerusalem. It is time for Israel to stop capitulating to everyone else’s demands. It is time for Israel to take a stand and say enough is enough!!

I currently live in Canada, although I do desire to make Aliyah to Israel one day. I thank Hashem for our Prime Minister Stephen Harper. He is one of the few leaders who stands firmly with Israel. While on the other hand you have Mr. Mubarak Hussein Obama is always trying to tell Israel what to do. The proof is like night and day.

The American economy was decimated during the recent recession and continues to struggle. Canada on the other hand was barely affected. One is a friend to Israel and the other a foe. It is no coincidence.

A day of reckoning is approaching when Hashem will judge the nations of the earth. The enemies of Israel will be destroyed and the friends will rise up with might.

The question is whose side will you be on?

http://www.youtube.com/watch?v=9oqlBVWhDnM

Maran Rabbeinu Yeshua got up and followed him, as did his talmidim. {9:20} Behold, a woman who had an issue of blood for twelve years came behind him, and touched the tzitziyot of his garment; {9:21} for she said within herself, “If I just touch his garment, I will be made well.”

When we study the Good News of Redemption accounts of Mattityahu, Mark, and Luke, we find some very interesting verses concerning the 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 Maran Rabbeinu 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 Bemidbar 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’zachar (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 Rabbeinu 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 Rabbeinu 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 Yeshua’s day 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 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 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 provides, 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.

2000 years ago, 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 in Maran Rabbeinu Yeshua’s day and even earlier.  The custom of wrapping tefillin during weekday morning prayers as is practiced today, is a relatively modern custom (BUT IS AMAZING). 2000 years ago, 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 Maran Rabbeinu Yeshua was criticizing when we read the account in Mattityahu?

In Mattityahu 23:5, we read that 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, Maran Rabbeinu Yeshua himself was wearing tefillin as he most certainly was wearing tzitziyot in the four corners of his outer garment, the tallit. 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 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”.

Please view video:

http://www.youtube.com/watch?v=jQ8859Y6VDE

The great Torah commentator and philosopher, Don Yitzchak Abarbanel (1437-1508), who wrote three lengthy works about the Scriptural prophecies and our Sages; sayings concerning Mashiach and the Geula, writes in Yeshuot Meshicho (Jerusalem, 5753, p.104) that it is possible that Mashiach will be taken from this world and brought into the heavenly; Garden of Eden; continuing: You should not find it difficult [to understand] that the King Mashiach will be among those who arise in the Resurrection, quoting the above Talmudic passage (Sanhedrin 98b) as proof that this can be so. Here we see the same three stages of revelation, concealment and revelation.

The Midrash (Bamidbar Rabba 11:3) says that the future Redeemer will be revealed, then concealed, then revealed again. This is quoted by Rabbeinu Bachayei and by the Chasam Sofer on the Torah (both at end of Parshas Shmot). The latter writes: This is a great test that the Redeemer is concealed [Moshe] . . . and so it will be at the time of our righteous Mashiach [that] he will be concealed after [his] revelation, as mentioned in the Midrash.

So it is with our Maran Rabbeinu Yeshua HaMashiach whom came once to do the role of the Mashiach ben Yosef (the Suffering Servant, son of Yosef), and was hidden, soon to come back to us, bringing the final redemption, in the clouds of heaven as Melech Mashiach, Mashiach ben David (King Messiah, the son of David)

So in the Good News of Mashiach (NT) we read the account of His death (Yeshayahu / Isaiah 53.8), Resurrection and ascension to the heavens till the times of Mashiach are fulfilled (Yemot HaMashiach). Mattityahu: 27:50 Yeshua cried again with a loud voice, and yielded up his spirit. Then He resurrected: Mattityahu 28:6 He is not here, for he has risen, just like he said. Come; see the place where the lord (adon) was lying. Then His coming Mattityahu: 1:9 When he had said these things, as they were looking, he was taken up, and a cloud received him out of their sight. 1:10 While they were looking steadfastly into the sky as he went, behold, two men stood by them in white clothing, 1:11 who also said, "You men of Galilee, why do you stand looking into the sky? This Yeshua, who was received up from you into the sky will come back in the same way as you saw him going into the sky."

Mashiach’s full revelation will be soon over due!

Mashiach’s first coming is long overdue if He has not come, as described first by the Prophet Daniel 9:25-27, According to Daniel His first coming needs to be accomplished before the Beit Mikdash (Temple)  was to be destroyed! And this is why the sages wrote: “All the appointed times for the Redemption have passed.” (Sanhedrin 97b). Rav Shila says;  "… all we need is to do teshuva (repent) and Mashiach comes, for all the predestined dates for the redemption have already passed." (Sanhedrin 97b).

"The school of Elijah taught: The world is to be for six thousand years; two thousand without Torah “Y’mot Tohu”; two thousand years with Torah “Y’mot Torah” and two thousand with Mashiach “Y’mot HaMashiach” (days of Mashiach) (Midrash Rabbah Gen 98:3) So the question is, if we missed the coming of the Mashiach, could it be that we do not see Him, since we have not accepted it who he was / is?  Maran Rabbeinu Yeshua fulfilled the words of Daniel 9:26, and Yeshayahu 52:7-53:12

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

חבל משיח  “Chevlei Mashiach” means the “Birthpangs of the Messiah.” Messianic Judaism (All Judaism is by theory Messianic) teaches that the arrival of Mashiach is accompanied by birth pangs. This is also sometimes referred to as the “Time of Jacob’s Trouble.”

Jewish writings often refer to the birthpangs of Mashiach – Chevlei Mashiach. These birthpangs are the corporate suffering of the Jewish people and of the Messiah who sits at the right hand of the Father and cries with us until the time of the final redemption comes. Only our Father in heaven knows the time and hour of Mashiach’s coming. We are now at the conclusion of the Galut (exile). We have been through the labors of beirurim – (sifting) and refining with all their attendant trials. Moreover, we have been through some of the "birthpangs of Mashiach," those awesome events that have taken place in our generation (Israel as Nation, Jerusalem as its capital, Sanhedrin established, the war in Iraq, etc). It is now clear and obvious that we are standing at the threshold of the Redemption. Like Yosef and His brothers, Maran Rabbeinu Yeshua HaMashiach has been kept hidden from His brethren until the appointed time. Our holy Rabbi has been made king in a Gentile world that has changed his name, identity and appearance. Yet like Yosef, all this will have been for the purpose of a great redemption. But now the day has come when he must remove, as Yosef did, his Gentile clothes and reveal Himself to those who, for a long time, have not recognized him. For two thousand years, He has watched his Jewish brothers suffer, dispersed among the nations without a leader or king. Their suffering has been his own. Surely, in this last generation the birthpangs of Messiah and His people have been the greatest. Yet in the darkest of hours there is hope, for just as birth is preceded  and accompanied by birthpangs, the Sages tell us that there are likewise ‘pangs of Mashiach’ in the generation in which the Son of David will appear. And just as birthpangs hamper a birth, the greatest outcry in that generation will come when the obstacles are most numerous. 

The account of Yosef and his brothers has much to teach us regarding the relationship between Maran Yeshua and the Jewish people. It also speaks of that great event when, as Rav Shaul (Paul says), "All Israel will be saved." (Romim / Romans 11:26) See also: All Israel have a share in the World to Come, as it is stated: "And your people are all righteous; they shall inherit the land forever. [They are] the branch of My planting, the work of My hands in which to take pride."

"Then Yosef could no longer control himself before all his attendants, and he cried out, ‘Have everyone leave my presence!’ So there was no-one with Yosef when he made himself known to his brothers." When Maran Yeshua HaMashiach returns to reveal himself to his brothers and fight their enemies with them, the Scripture tells us that he too will be alone: “I have trodden the winepress alone; from the nations no-one was with me… For the day of vengeance was in my heart, and the year of redemption was come. I looked, but there was no-one to help, I was appalled that no-one gave support; so my own arm worked salvation for me, and my own wrath sustained me.” (Yeshayahu / Isaiah 63:3-6) What a terrible day that will be, when the Messiah will have to stand and fight for his people and land–alone. After the Holocaust, nations swore that they would not let it happen again. Yet this very day, the nations of the world are conspiring against Israel and supporting her enemies. How close we are to that "day of vengeance". Not only that, but the Besorah HaTova HaGeula says that when the "time of the Gentiles" is over, then He will reaveal himself to all Israel. (Uri / Luke 21:24) We are close! 

Today we recognize that non-Jews have gentilized our holy Rabbi Yeshua so much, giving him non-Hebrew names and clothing him with garments of false doctrine that have made him unrecognizable to his brethren. Often throughout history, the Jewish people have cried out for the Messiah, but the time had not yet come fully (thousand of Jewish people believe today). Like Yosef, Maran Yeshua himself will remove his non-Hebrew attire and tell them who He is.

Yosef did not say to his brothers, "I am Zaphenath-Paneah;" he said, "I am Yosef!" This will take place very soon!   Restoration is soon to come to Israel. Israel will finally fulfill her destiny as the “Or LaGoyim” "light to the nations." Great weeping will arise out of deep joy and healing. The birthpangs of the Messiah will then be over, and what is soon to come will be as "life from the dead!" A Nation will be reborn and Yeshua, Mashiach Ben David will be revealed.

The Jewish Temple will be rebuilt on Mount Zion and Temple Worship will be reestablished, the word of HaShem will come out of Zion, from the mouth of our holy Messiah. May it happen soon in our days!

http://www.youtube.com/watch?v=B37Mp6mhs3A

Weekly Sidra: Bo (Go)
Torah Portion: Shemot / Exodus 10:1-13:16
Haftorah: Yermiyahu / Jeremiah 46:13-28

…It is the sacrifice of HaShem’S Passover, for that He passed over the houses of the children of Israel in Egypt, when He smote the Egyptians, and delivered our houses.’ And the people bowed the head and worshipped. (Shemot / Exodus 12:27)

This biblical concept of Yom HaShem (a day when HaShem reveals Himself via King Messiah), causing the wicked to be punished while the righteous are saved, this day is also known throughout the Hebrew Bible as HaShem’s Day of Judgement (Yom HaDin). "The day of HaShem" is a general phrase of judgment that can describe the final eschatological judgment of the world, but more often describes any forthcoming day of judgment.

Yom HaShem is known throughout Tanach as the day when HaShem reveals Himself via King Messiah, our Rabbi, causing the wicked to be punished, and the righteous to be saved. Yom HaShem is HaShem’s day of judgement. Before that day, it is necessary to do teshuva before redemption, otherwise HaShem’s revelation will lead to destruction. For example, when Yeshayahu foresees the destruction of Bavel (Isaiah 13:1-22), he consistently refers to that day as ‘Yom HaShem’ (see 13:6,9,13). While describing that calamity, Yeshayahu even compares Bavel (Babylon) to Sedom: "Bavel, glory of kingdoms, splendor of the Kassdim, shall become like Sedom and Amorah, overturned by     HaShem." (13:19)

Another important example is found in Amos. During the time period of Yerovam ben Yoash, Israel had reached prosperity and affluence. They eagerly awaited an even greater redemption, even though they were not deserving. In reaction, Amos warns the people concerning the danger involved (5:18): "Woe, you who wish for ‘Yom HaShem,’ why should you want ‘Yom HaShem,’ [for you] it shall be darkness and not light."

If the people are not spiritually prepared for God to reveal Himself, Amos warns, ‘Yom HaShem’ will bring upon them destruction rather than salvation.

Our final example comes from God’s ‘farewell’ message to mankind; the last prophesy of the last prophet – Malachi: "Hiney anochi sho’lay’ach la’chem…" – "Behold I am sending you Elijah the prophet before the great and terrible Day of HaShem ['Yom HaShem'] comes. And he will bring about the repentance of the fathers by the sons, and the repentance of the sons by the fathers, lest I come and strike the entire land with destruction." (3:23-24)

Here again we find the necessity to perform teshuva (repentance) prior to redemption, otherwise HaShem’s revelation will lead to destruction. Since the ultimate redemption of Am Yisrael is the hope of all the prophets, it is only fitting that this becomes the closing prophetic message to Am Yisrael. As we have seen, the redemption process begins when Bnei Yisrael aren’t worthy of salvation. However, its continuation – receiving the Torah and inheriting the Promised Land – require spiritual readiness. In this week’s reading of the Torah (Parasha Bo) we see how the offering of the korban Pesach was the ‘first step’ in the right direction, an important milestone on the road to spiritual redemption.

The redemption process began with the Jewish people (and those who joined Israel) not deserving salvation, but it continued with receiving the Torah and inheriting Israel – which require spiritual readiness.

The Korban Pesach was the “first step” in the right direction. The fact that HaShem PASSED OVER their homes emphasizes this point- they deserved to be punished with the Egyptians, but HaShem saved them in the last minute. Every year, when we commemorate the events of Yetziat Mitzrayim (coming from Egypt) on ‘Passover,’ we thank HaShem for His fulfillment of Brit Bein Ha’Btarim (Bereshit / Genesis 15) and pray for our final redemption. Before that prayer, we invite Eliyahu (Elijah) to our Seder table not only to taste our wine, and not only to encourage him to smite our enemies; Eliyahu comes to remind us that we need to do proper "teshuva" prior to our redemption, and to warn us of the consequences lest we do not.

We  must acknowledge HaShem’s infinite love and hope, and reciprocate with a wholesome devotion to His Torah and Mitzvot (Commandments). We must invigorate our Yir’at Shamayim (fear of heaven) so that very soon, the day can arrive when Yish’ayahu’s prophecy (11:9) will be fulfilled: “They shall not hurt nor destroy in all My holy mountain; for the earth shall be full of the knowledge of HaShem, as the waters cover the sea.”

We want Mashiach Now!

http://www.youtube.com/watch?v=Lc9H0o8FLHs

Weekly Sidra: Bo (Go)
Torah Portion: Shemot / Exodus 10:1-13:16
Haftorah: Yermiyahu / Jeremiah 46:13-28

27 But you, Have no fear, My servant Jacob, Be not dismayed, O Israel! I will deliver you from far away, Your folk from their land of captivity; And Jacob again shall have calm And quiet, with none to trouble him. 28 But you, have no fear, My servant Jacob — declares the Lord — For I am with you. I will make an end of all the nations Among which I have banished you, But I will not make an end of you! I will not leave you unpunished, But I will chastise you in measure. (Yeremiyahu 46: 27-28)

Last week we read of the first seven of the ten plagues.  This week we read of the remaining three plagues. 

Now we know the number seven represents completion such as Shabbat being the day of rest after the world was created. 

What is the significance of the last three plagues?

The number three has much significance in Judaism. 

• The three Patriarchs: Abraham, Isaac, and Jacob.
• The Bible has 3 sections: Torah, Prophets, and Writings.
• Shimon Hatzaddik taught: "On three things the world stands: On Torah, on prayer, and on acts of kindness" (Pirkei Avot 1:2). Rabban Shimon ben Gamliel taught: "The world continues to exist because of three things: justice, truth, and peace"

Gimel is the third letter of Hebrew.  In its unattested Proto-Canaanite form, the letter may have been named after a weapon that was either a staff sling or a throwing stick, ultimately deriving from a Proto-Sinaitic glyph based on the hieroglyph on the side:

Some theorize that the letter comes from a camel, called a "gamal" in Hebrew. The letter may be the shape of the walking animal’s head, neck, and forelegs. In gematria, gimel represents the number three.

It is written like a vav with a yud as a "foot", and it resembles a person in motion; symbolically, a rich man running after a poor man to give him charity, as in the Hebrew alphabet gimel directly precedes dalet, which signifies a poor or lowly man, from the Hebrew word dal.

The word gimel is related to gemul, which means ‘justified repayment’, or the giving of reward and punishment.

We see the connection to Egypt. The staff used by Moses and the Egyptians (seen in the hieroglyph). The reference to the camel and also to the final punishment (plagues) for Egypt and the redemption of Israel.

The last three plagues locusts, darkness and death of first born represent a reversal of creation, the creation of life, light and creating the animals.

The Gimel is written as a vav with a yud. The yud represents Hashem and the vav represents Messiah Yeshua. The significance being that Hashem sent Messiah to take our punishment so that we may receive a reward.

http://www.youtube.com/watch?v=ij3eshfVnd0

La comunidad judía en españa no gozó de paz ni con cristianos ni con musulmanes, a penas breves periodos de calma, más por intereses políticos de unos y otros dominadores que por un deseo real de convivencia. Perseguidos y acosados por cristianos y musulmanes, finalmente los judíos españoles fueron forzados a tomar una decisión, convertirse, aceptar el exilio, o morir en las hogueras de la inquisición. Los descendientes de aquellos judíos forzados a la conversión son hoy los Benei Anusim. Y han comenzado a recuperar sus raíces y su identidad robada.

En la Península Ibérica, cuando todavía estaba dividida en varios reinos, cientos, miles de judíos fueron forzados a convertirse al cristianismo. La iglesia cristiana incitaba al odio y los reyes cristianos los abrumaban con impuestos "especiales" , hasta que todo culminaría con el decreto de expulsión, la conversión forzada o la muerte. Los judíos que se quedaron, tuvieron que sobrevivir, muchas veces en silencio, ocultándose a cada instante de las miradas inquisitoriales de sus vecinos, las denuncias y finalmente los tribunales del "santo oficio". Y todo en nombre de jesus.

Pero la iglesia no contaba con que el espiritu del pueblo de Israel, siempre sobrevive a sus enemigos. Después de 500 años de infamia, miles de descendientes de aquellos judíos forzados a convertirse al cristianismo han renacido de sus cenizas. Ni la iglesia, ni la inquisición, ha podido con ellos. Israel vive, y vivirá siempre.

La Sangre siempre llama.

http://www.youtube.com/playlist?list=PLD80D5089CD4068CA

Parsha Naso, is Bamidbar (Numbers) 4:21 – 7:89, and it is the longest single parsha in the Torah.  This portion follows weeks of learning the Most High’s ways of holiness, being a community,  family and relationships.  As a coin as two sides and is recognized by either side, mitzvot (commandments) have both positive and negative forms (do or do not).  The last two portions emphasized the blessing of following Torah and mitzvot as well as the consequences or curses of chose to not keeping Torah and the mitzvot.  Those truths already known to the people as they answered we will do and hear on Shavout at Mt. Sinai are the foundation of Naso.  Three sobering examples of living and observing mitzvot become clear in this parsha.

First, the census isn’t taken lightly in Torah.  When done  incorrectly, there are harsh consequences.  This accounting determined who had the job of transporting the mishkan (temple) at a  mature age.  The literal phrase means to “lift the heads”, and is understood to be a census taking.  In other census heads weren’t counted but coins were counted as given by the men.  An indirect count of people for the census, yet this census was a “head count”.   Multiple meanings and word pictures are present in Hebrew and this just one example of this playing out and shedding further light on this parsha.

“To lift my eyes” is a word picture of prayer.  “Lift the head” gives a broader sense of meaning.  Acknowledging being counted by lifting the head is body language.  “Lifting the head” also embodies losing self-centeredness, and depression, being alert and focused which can come with experience, maturity and age.  The vocation of transporting the mishkan was being held for the old men, not young and inexperienced, not the wise elders of the tribe.  It was a physical job with spiritual significance.   It demanded being focused of the Most High, not on trivalities and knowing all was in HaShem’s hands.

Second, following the census taking the ritual of jealousy offering and the sotah (adulterous woman) is taught.  There is wordplay in how the word man is said in Hebrew.  Ish is man or husband.  Ish Ish is doubled, and means man emphasized.  In the context of a jealous husband it could mean a overbearing, overanxious, over-restrictive, in other words a man whose emotions were not in check.  There were other was of saying simply a jealous man. 

This is a case of there are no witnesses as Jewish law demands in adultery.  There is no admission of guilt. The restrictions with this also meant a woman had been alone long enough with a man to raise question whether propriety or intimacy was present in the relationship.    There was no way for a woman to clear her name and restore good faith to a husband who became jealous.   In earlier portions it was evident how precious and good the Most High considered the marriage relationship and the intimacy within it.  Instead of this being a primarily negative process, for a woman who was faithful to her husband and her God it was the possibility of restoration with her spouse and renewal of the relationship. 

The only time in scripture the name of God is erased is for the sake of the sotah and her jealous husband.  The dust of the sanctuary floor is mixed with the Most High’s name.  In Hebrew adamah (earth), what adam (mankind) was created from is mixed with the name of God.  In Hebrew a name embodies meaning and function.  The stuff of creation is mixed with all who God is and does (God’s Name) and given to the woman to drink.  The husband brought the jealousy offering.  It was held in the woman’s hands directly.  She became an intermediary between her husband’s jealousy, the truth and the Holy One while her body would also bear witness to her fidelity or adultery. 

Her fidelity means she will never be divorced, and it is said that she would bear children.  Bearing children is a blessing in the TaNaKh ( Jewish Bible).  Infidelity or adultery meant a painful shameful death.  In the last parsha the people were told the blessing and the curse for fidelity and adultery with the Most High.  The image is emphasized further in this ritual.  The picture is one of the marriage and of the Jewish nation and the Most High which had just accepted and heard the Torah and pledged they heard and would do what God said. 

Third, is the Nazir (one who covenants not to drink wine, and other simple pleasures).  This individual is setting himself apart from physical enticements and pleasures to focus on the spiritual connection to the Most High.  It means separating oneself from family, celebrations with the food and drink that followed.  The men called to serve by HaShem did not have these restrictions, yet the man entering covenant with the Most High for service voluntarily took these steps for his spiritual benefit.

All three of these cases explore being human, in covenant with the Most High and in community with others like-minded.  The first in maturing enough to handle and transport the mishkan, (God’s traveling home or temple) where the people knew the Most High met them.  The second the close marriage relationship and the fragility of trust when jealousy emerges.  The question of adultery or infidelity with reconciliation is there for the woman, man, and couple, if she is found innocent of the charge.  The third is man serving the Most High in order to serve his fellow man again.  Also it is a progression of intensity.

In the first case the Most High called the individuals to service.  In the second case, individuals covenanted together before family and HaShem with blessings and consequences linked to fidelity and infidelity.  The third case it is almost like an individual knowing the Holy One’s requirements of maturity for service, and seeing the frailty of human emotions and relationships then decided to voluntarily vow (indeterminate length of time) to not partake of physical pleasures of different kinds in order to strengthen connection and service to God.  If one had seen the ritual of the jealousy offering with the sotah it would have been somber and sobering.  The reminder of the people’s faithfulness and fidelity or their infidelity to the Most High is clear in the ritual as our the consequences.

Finally today we await the third mishkan (temple).  There is no need for transporting the mishkan.  Secondly there is no sanctuary to collect dust, nor high priest to go to for a jealousy offering.  These re mitzvot which cannot be performed today, but wait for the third temple.  Triads are teaching tools in the Hebrew language and in the triad often the intensity grew, while the center is the focus.

This parsha is read directly after Shavout, the people’s acceptance of their God and His Ways.  Fidelity and observance is paramount and consequences for breaking covenant (faith) were clear in the last parsha, and today illustrated in an earthy manner in the marriage relationship when the relationship is broken by possible adultery.  The Most High restores marriage, with his own Name and the substance of creation if the wife was faithful.  The nazir seeks to cling so closely to HaShem, seeking a clear and true connection that he chose to go beyond what the Most High asked of the priests when they were not serving in the mishkan.

How strongly have I identified with the mitzvot, doing, hearing, learning them, as a window growing a connection to the Most High?  What remnants of this culture remain mixed (adulterous) with my observance of Torah and derech chayim (way of life) that pleases the Blessed One?  What small daily changes can I make now to sweep clean the culture of this world in small steps so I don’t find myself breaking faith in my attitudes, thoughts, words or actions with my community before the Holy One?

Ruth Etalka

http://www.youtube.com/watch?v=iEu-rmZkRFQ