On this, the 53rd anniversary of Israel’s independence, it is all too tempting for friend and foe alike to define Israel, and Zionism, solely by the Arab world’s bloody hostility. To do so is to miss the normal miracles that occur in Israel daily, the millions who are able to live and learn, laugh and play, in the Middle East’s only democracy. To do so is to underestimate the power of Zionism, a gutsy and visionary movement that outlasted the twentieth century’s grander and seemingly permanent revolutions such as Bolshevism, Nazism, fascism and communism.

The sad truth is that over a century after its founding, Zionism seems to be losing its luster. Arabs have demonized Zionism as the modern bogeyman, and many have clumped Zionists, along with Americans and most Westerners, as the Great Satans. The violence of the last seven months has revived the United Nations libel equating Zionism with racism. In Israel, a small but influential group of intellectuals fancies themselves to be post-Zionists, while a negligible but voluble minority of Jews in the Diaspora please man-bite-dog opinion page editors by proudly proclaiming themselves Jewish anti-Zionists.

On this Israel Independence Day, Jews should reaffirm their faith and pride in Zionism, while the world should marvel at its achievements. Zionists must not allow their enemies to define and slander the movement. No nationalism is pure, no movement is perfect, no state ideal, but today Zionism remains legitimate, inspiring, relevant, to me and to most Jews. A century ago, Zionism revived pride in the label "Jew"; today, Jews must revive pride in the label "Zionist."

I am a Zionist because I am a Jew ‘ and without recognizing a national component in Judaism I cannot explain its unique character, a world religion bound to one homeland, a people whose Holy Days are defined by the Israeli agricultural calendar, rooted in theological concepts, and linked with historic events.

I am a Zionist because I know my history ‘ and after being exiled from their homeland 1931 years ago, the defenseless, wandering Jews endured repeated persecutions from both Christians and Muslims ‘ centuries before culminating in the Holocaust.

I am a Zionist because Jews never forgot their ties to their homeland, their love for Jerusalem, and often established autonomous governing structures in Babylonia, in Europe, in North Africa, governments in exile yearning to return home.

I am a Zionist because those ideological ties nourished and were nurtured by the plucky minority of Jews who remained in the land of Israel, sustaining continued Jewish settlement throughout the exile.

I am a Zionist because in modern times, the promise of Emancipation and Enlightenment was a double-edged sword, often only offering acceptance for Jews in Europe after they assimilated, yet never fully respecting them if they did assimilate.

I am a Zionist because in establishing the sovereign state of Israel in 1948, the Jews were merely reconstituting in modern Western terms a relationship with a land they had been attached to for 4,000 years since Abraham ‘ just as India did in establishing a modern state out of an ancient civilization.

I am a Zionist because in building that state, the Jews were returning to history, embracing normalcy, a condition which gave them power, with all its benefits, responsibilities, and dilemmas.

I am a Zionist because I celebrate the existence of Israel, and like any thoughtful patriot, though I might criticize particular governmental policies I may dislike ‘ I do not delegitimize the state itself.

I am a Zionist because I live in the real world of nation-states, and I see that Zionism is no more or less "racist" than any other nationalism, be it American, Canadian, or Czech, all of which rely on some internal cohesion, some sense of solidarity among some historic grouping of individuals, and not others, some tribalism.

I am a Zionist because here in multicultural North America we have learned that pride in one’s heritage as a Jew, an Italian, a Greek, can provide essential and time-tested anchors in a world overdosing on materialism, consumerism, and a sensationalism of the here-and-now.

I am a Zionist because in our world of post-modern identities, I know that we don’t have to be "either-ors", we can be can "ands and buts" — a Zionist AND an American patriot; a secular and somewhat assimilated Jew BUT a Zionist.

I am a Zionist because I am a democrat, and for the last two centuries, the history of democracy has been intertwined with the history of nationalism, while for the last century democracy has been a central Zionist ideal, despite being tested under the most severe conditions.

I am a Zionist because I am an idealist, and just as a century ago, the notion of a strong, independent, viable, sovereign Jewish state was an impossible dream ‘ yet absolutely worth fighting for ‘ so, too, today, the notion of a strong, independent, viable, sovereign Jewish state living in true peace and harmony with its neighbors appears to be an impossible dream ‘ yet absolutely worth striving for.

I am a Zionist because I am a romantic, and the vision of the Jews rebuilding their homeland, reclaiming the desert, renewing themselves, was one of the greatest stories of the twentieth century, just as the vision of the Jews maintaining their homeland, reconciling with the Arab world, renewing themselves, and serving as a light to others, a model nation state, could be one of the greatest stories of the twenty-first century.

Yes, it sounds far-fetched today. But, as Theodore Herzl, the father of modern Zionism said in an idle boast that has become a cliche: "If you will it, it is no dream."

By Gil Troy -- The Montreal Gazette, 26 April 2001-B3

Why does it matter?

This week two portions are read and we are finishing the book of Shemot or Exodus. In this week’s portions are Vaykayel and Pekudei.

The prophet and the kohen are to wear different clothes. Why? Clothes set us apart and can designate authority. The prophets were in and out of the peoples’ lives and carried different messages to them from HaShem. The Kohen’s position was the same forever. Their job was never changing. The clothing further set them apart when they served in the temple. The temple’s and HaShem’s glory and magnificence was further highlighted with the Kohen’s clothing.

What does that tell us about our role today as we serve HaShem and are in public? As the prophets are roles are multiple we do not have a dress code as the kohens. Our dress is to be modest so to draw attention to the inner person not the outer shell. This doesn’t mean to be frumpy, but classy and modest. It applies to us as women as well as to the men.

In today’s society the outer person is judged to be who we are at first glance. If dressed in a classy, modest manner more attention will be paid to who we are as a person, what we said and what we do. That means that our walk before the Most High with be highlighted instead of what we wear and what the clothes draw attention to for others to see.

This means our walk before the Holy One Blessed be He included our outerwear, our walk, our speech and all that others may notice about us. May what we wear not distract others from the walk that sheds the light of HaShem in this world. It’s not popular to dress in a modest fashion, yet I am seeing modest classy clothing in store more often now. As people to carry the light of HaShem to the world and not hide it we must consider even our clothing and what message that carries. As you prepare your home for Pesach removing chametz consider your closets and what can be removed to make room for clothing that speaks of your role as the daughter or son of the Most High.

1. Tzniut includes a group of laws concerned with modesty, in both dress and behavior (eg: personal modesty). Dressing Like a Jew!

by Rut Etalka

Israel and the charge of Apartheid

Day by day the anti-Israel alliance, and sadly in collaboration with major church movements mainly from the Protestant world, is seeking to make the Apartheid label stick to Israel. We see this at present in the fortnight of global agitation known as “Israel Apartheid Week.” There is more to this scheming than meets the eye in that the real agenda behind branding Israel an “Apartheid state” is to remove the Jewish State altogether.

The real Apartheid State of South Africa was rightfully dismantled in the late 1980s and early 90s. It was first discredited, then delegitimized and finally dismantled to the elation of the world and the enslaved black majority who had lived under and endured its brutality. However, to describe Israel in these terms is, quite frankly, immoral and wicked. Yet on university campuses across the Western World, this is becoming a very popular cause.

Radical leftist academics and politicians are teaming up with extremist Muslim elements to pursue this goal. They want to equate Israel with the original Apartheid State and thus demand that the world do as it did to South Africa – dismantle it! Most of these people know absolutely nothing about Apartheid, but the word is extremely powerful since it conjures up notions of hatred, discrimination, brutality, racism and prejudice.

It is quite astonishing to witness how a lie told often enough can eventually be accepted as truth! Most of these people have no knowledge of the “inner workings” of the Apartheid regime and couldn’t even tell you the basic facts about it. It is just a very powerful weapon to use when discharging their hatred of Israel.

Essentially, Apartheid was a totalitarian system of governance – not unlike many of the regimes in the Arab world today – whereby a minority white population subjugated and enslaved the overwhelmingly black population. It was ideologically driven and was obsessed with racial superiority. The superior whites could not mingle with or even sit on a bench with the inferior black peoples. Even the education system was “dumbed down” for black people because they were deemed mentally inferior and unable to cope with the higher levels of learning that whites could embrace.

The towns and cities were “white by night” as all “blacks” – as they were called – had to be removed to their shanty towns, which served as cheap labour ghettos for the nation. The black people could not vote, own property or even move freely inside their own country.

Various instruments of state were used to ruthlessly apply the system of total and complete segregation and these included the police, the military and the judiciary system. In short, it was Aryanism in a new form!

There is absolutely nothing equivalent to this in the dispute that rages between the Palestinians and Israel today. Within Israel itself, Arabs and Jews share the same shopping malls, benches, hospitals, theatres and, in many cases, suburbs. The educational institutions do not have a deliberately “dumbed down” Arab curriculum and the privilege of voting is given to all. The Israeli Knesset has Arab members of parliament, and Jews, Arabs and Palestinians often work together at construction sites, businesses, hotels and elsewhere. Most important of all is the fact that Israel is a democratic state. Though not a perfect one, it does have democratic institutions and it is definitely not governed by a totalitarian minority!

Out in the disputed territories, some 98% of the Palestinian Arab population now lives under the governance of their own Palestinian Authority, where they have the right to vote and change their leaders – at least theoretically. True, Israel has adopted security measures that curtail their movement, but these have been necessitated by the conflict thrust upon her and are legitimate acts of self-defense, rather than acts of racial discrimination.

It is also important to remember that there never had been a Palestinian State in the region, as even Jews were called and registered as “Palestinians” in 1948! British authorities held a Mandate over the country and accepted the right of Jews to have a state of their own in what was their ancient homeland. Even the United Nations accepted and voted for this right. When Israel implemented this decision by declaring its existence, she was immediately attacked by no less than five Arab armies!

This brings into focus the real nature of this conflict. That is, it has very little to do with politics or peace agreements but everything to do with theology! By this I mean a radical jihadist theology that considers the whole Land of Israel and not just the West Bank as part of the “House of Islam.”

This theology dictates that all this land must be returned to Islamic rule, whether by peaceful, political or violent means of jihad. So from 1948 to 1967, when the Palestinians had everything they say they want now, they neither protested against the illegal Jordanian occupation of the West Bank nor even remotely demanded a state of their own. They did, however, found the PLO in 1964 with the distinct mission of destroying the State of Israel. They subsequently launched a terror campaign to force this end and throughout the Oslo era refused to remove the infamous clauses from their Charter calling for the “elimination” of Israel!

The same jihadist theology drives Hamas and its affiliated militia al-Aksa Martyrs’ Brigades, as well as Hizbullah, President Mahmoud Ahmadinejad of Iran, and all the rest of the “resistance” front.

This has absolutely nothing to do with Apartheid! The state of Israel enjoys a Jewish majority. It is democracy which must answer to its citizens and thus has demonstrated a willingness to make painful concessions in order to secure a future of peace with its neighbors. In all cases, it alone paid the real price by giving up land. It even withdrew from Gaza to demonstrate its sinceri ty in seeking a peaceful resolution to the conflict with the Palestinians. The trauma that this withdrawal brought to the people of Gaza and to Israel was played out for the entire world to see through the international media. Yet it was not good enough! So, the result was the, “same old, same old”. That is, within a short span of time thousands of missiles, fired from the vacated territory, rained down on Israeli civilians in the western Negev. The world said and did very little, except to call Israel an “apartheid state”!

Over the years, and even in response to Israel’s most generous peace overtures during the Oslo era, the Palestinians have opted for violence. This they called an “intifada.” Wave upon wave of suicide bombers attacked Israel from the porous boundaries surrounding the West Bank. Men, women and children were indiscriminately murdered in buses, restaurants, hotels and shopping malls. To protect herself from these murderous infiltrations, Israel built a security barrier, which in some of the more vulnerable built-up areas consisted of a wa ll. It was not built to segregate people or discriminate against them, but to protect its own citizens from attack. In this connection, the security fence has been highly successful though even Israelis admit it is regrettable. But what would any other self-respecting, democratic state do? Nevertheless, Israel’s detractors love to deride the “Apartheid Wall” to further their accusation.

To presume, after all that Israel has been through in her sixty-two years of modern statehood, that the Jewish State has no legitimate security concerns is madness. The Palestinians have time and again demonstrated that their strategy has not changed since 1964. In Johannesburg in 1994, a year after shaking the hand of Israeli leader Yitzhak Rabin on the White House lawn, PLO chief Yasser Arafat declared as much. Close monitors of the Palestinian media have also repeatedly drawn attention to this fact. The liberal left and their fellow travelers conveniently ignore this fact. No sir, Apartheid is not the issue; the destruction of Israel is.

Just recently, the Syrian-based leader of Hamas stood shoulder-to-shoulder with Ahmadinejad and together they boasted that very soon Israel, in its entirety, would vanish from the map of the world. Theirs is a holy war but for the liberal left it is Apartheid, and the truth is their radical positions have made them allies!

These same radical leftists espouse democracy but in practice they deny it. They will not allow Israeli academics, leaders or politicians to exercise their democratic right to free speech. Their intolerance knows no boundaries as they threaten and disrupt meetings in educational institutions in Western countries that supposedly are there to educate within the context of democratic values. This is exactly what the Apartheid thugs of the South African regime did. They violently brought public meetings to an end if anyone opposed their view of the world. They were scared to death that someone might just have a more truthful and compelling argument than theirs. The democratic rights they claim for themselves, they deny to others.

For sure, the Palestinians have suffered and still do but to place the blame entirely at Israel’s door is folly. Their failed and corrupt leadership, missed opportunities, and willingness to support violence and terror are also central causes of their suffering. Israel is no Apartheid state. She is a democratic state living under the constant threat of annihilation and thus seeking to balance her need to find a lasting peace with her neighbors with that of her security. Her regional experience has taught Israel that her security and very existence is the number one issue. After all, in all the so-called peace plans presented for the region, she is expected to do all the giving with only verbal guarantees of security given by her interlocutors. These have never amounted to much!

The truth is the Apartheid accusation is just another smokescreen in the war against Israel! I should know because I grew up in the dark Apartheid era of South Africa and stood against it to my peril.

A Passover Seder involves the whole family. It’s an evening filled with stories and symbols to celebrate a Festival of Freedom from slavery in Egypt. Our Rabbi, Maran Yeshua later turned these promises of Israel’s deliverance to a message of deliverance from our own slavery to sin. It is a telling witness to what He has done and is doing to redeem His people.

PASSOVER 2010 Passover or as we say, Pesach is upon us. Here are a few things you might want to know. We begin to rid our homes of chametz (leaven), right after Purim. By the way our Purim celebration was fantastic. We rid our homes by beginning to eat up our pasta and bread items so by the time March 28th comes we are leaven free (A day before Passover). 

Pesach offers a beautiful menu of eggs, Lamb, chicken, beef, fish and lots of gorgeous vegetables. We enjoy tunafish salad on our matzoh or just sweet creamy butter, mmmmmgood! By noon of March 29th (during the day) we should have eaten or given away the chametz in our homes.

On the evening of March 29th, 2010 at 7:00 PM we gather together to rejoice in our freedom as Jews and believers. March 30st is a "Shabbat" as well as the last day on Pesach, April 5th.  Each and every day we should be ridding our spiritual lives of any chametz that is sin! We unintentionally sin each day and we need to repent and rid ourselves each day. Let us pray for and encourage one another in this most wonderful season.  If you would like to know more about Pesach, log on to our web site or better yet come and visit us!

This Event is open to our holy Community along with their friends, and families. To reach Bet HaDerech, please contact to reach Mevaser Tov, Director of bethaderech programs. March 21st, 2010 | $42 per person (please contact us and let us know if you can not afford it, or if you want to sponsor a member who can not affor it him/her self.).

Summary of this week`s readings:

Vayakhel

The twenty-second reading from the Torah and the second-to-last reading from the book of Exodus is called Vayakhel (ויקהל), which means “and he assembled.” The name comes from the first words of the first verse of the reading, which could be literally translated to read, “And Moses assembled all the congregation of the sons of Israel …” (Exodus 35:1). This portion from the Torah describes how the assembly of Israel worked together to build the Tabernacle. In most years, synagogues read Vayakhel together with the following portion,

Commandments: According to Maimonides and Sefer ha-Chinuch, there is one negative commandment in the parshah: The court must not inflict punishment on the Sabbath. (Exodus 35:3.)

Pekudei.

The twenty-third reading from the Torah and last reading from the book of Exodus is called Pekudei (פקודי), which means “Accounts.” The first words of the first verse of the reading could be literally translated to read, “These are the accounts (pekudei) of the Tabernacle” (Exodus 38:21). The last reading from Exodus begins with an audit of how the contributions for the Tabernacle were used. The portion goes on to describe the completion of the Tabernacle and its assembly and concludes by depicting the glory of the LORD entering it. In most years, synagogues read Pekudei together with the previous portion, Vayakhel; therefore, the comments on this week’s reading will be brief.

Commandments: According to Maimonides and Sefer ha-Chinuch, there are no commandments in the parshah.

Note: On the Shabbat the Torah Reading is divided into 7 sections. Each section is called an Aliya [literally: Go up] since for each Aliya, one person "goes up" to make a bracha [blessing] on the Torah Reading. Here are this week`s aliyot:

1st Aliya: The Parsha begins with the Mitzvah of Shabbat and the penalty for her transgression. Note that Pasuk 35:5 is classic proof of the Oral Law. Those who deny the Oral Law must explain the literal translation of this verse to prohibit having any burning flame on Shabbat. This would forbid the use of lights, heat, and even Shabbat candles! Moshe asked the Bnai Yisrael to donate the time, talents, and materials for the construction of the Mishkan. The Bnai Yisrael responded with unbridled enthusiasm.

2nd Aliya: Talents and materials were donated and Betzallel and Oholiav were appointed as chief architects and artists. The response to Moshe’s appeal was so great that Moshe had to command the people to stop their donations! (see, miracles do happen!) The outer coverings of the Mishkan and the inner tapestries are detailed. The beams of the Mishkan, the Aron Hakodesh, and the Shulchan – Table are described.

3rd & 4th Aliyot: The Menorah and the inner Golden Altar are described. The outer ramped Altar, the Washstand, and the Mishkan’s surrounding enclosure are detailed. Pekudei begins with an accounting of the materials used in the construction of the Mishkan. (gold = 4,386.5 lb./ silver = 15,088.75 lb./ copper = 10,620 lb.)

5th & 6th Aliyot: The Kehen Gadol’s breastplate and vest are described. The remaining garments of the Kehen Gadol and the other Kohanim are detailed, and Moshe inspects the completed Mishkan. Moshe certifies that the entire project followed the exact details of Hashem’s instructions. Moshe blesses the workers.

7th Aliya: On the 1st day of Nissan, 2449, the Mishkan was assembled. After every vessel was properly in place, the presence of Hashem, the Shechina, descended in a cloud and filled the Mishkan.

Pablo y sus dicipulos guardaban la Torá y las fiestas solemnes.

Ma’ase Hashlijim / Hechos 24:5 Porque hemos hallado que este hombre es una plaga, y promotor de sediciones entre todos los judíos por todo el mundo, y cabecilla de la secta de los nazarenos…2 4:10 Habiéndole hecho señal el gobernador a Pablo para que hablase, éste respondió: Porque sé que desde hace muchos años eres juez de esta nación, con buen ánimo haré mi defensa. 24:11 Como tú puedes cerciorarte, no hace más de doce días que subí a adorar a Jerusalén; Act 24:12 y no me hallaron disputando con ninguno, ni amotinando a la multitud; ni en el templo, ni en las sinagogas ni en la ciudad; 24:13 ni te pueden probar las cosas de que ahora me acusan.24:14 Pero esto te confieso, que según el Camino que ellos llaman herejía, así sirvo al Dios de mis padres, creyendo todas las cosas que en la ley [Torá] y en los profetas están escritas;

Hay 3 cosas importantes acá que debemos mencionar para terminar con los malos entendidos de las personas indoctas en la Torá.

Todos sabemos que Pablo no era ningun hipocrita, él no podia contradecir sus propias palabras y lo interesante de todo esto es que Pablo deja bien clarito al principio de su ministerio, antes que escribiera cualquier carta, que es lo que él creia y practicaba como judío y que cosas enseñaba a sus discípulos, judíos y no judíos.

¿Quienes eran los Nazarenos?, para tener una detallada información sobre estas personas bien podemos consultar a los comentarios de los "padres de la iglesia"

Jerónimo (siglo 4) describió a estos como "…los que aceptan al Mesías de tal manera que no cesan de observar la antigua Ley (la Torá)." (Jerónimo; sobre Isa. 8:14).

Epifanio ofrece una descripción muy detallada: “Pero estos sectarios… no se llaman a sí mismos cristianos—sino ‘Nazarenos,’… Sin embargo son simplemente judíos completos. Usan no sólo el Nuevo Testamento sino el Antiguo Testamento también, como hacen los judíos… No tienen ideas diferentes, sino que confiesan todo exactamente como lo proclama la Ley y a la manera judía — excepto por su creencia en el Mesías, si me permite! Porque ellos reconocen tanto la resurrección de los muertos como la creación divina de todas las cosas, y declaran que Dios es uno, y que su hijo es Yeshúa el Mesías. Están adiestrados excelentemente en el hebreo. Porque entre ellos la entera Ley, los Profetas, los… Escritos… se leen en hebreo, como ciertamente se leen entre los judíos. Son diferentes de los judíos, y diferentes de los cristianos, sólo en lo siguiente: Difieren de los judíos porque han venido a la fe del Mesías; pero siendo que todavía son dirigidos por la Ley—la circuncisión, el Shabat, y el resto – no están de acuerdo con los cristianos…. no son nada más que judíos…. Tienen la Buena Nueva según Mateo totalmente en hebreo. Porque está claro que aún la preservan, en el alfabeto hebreo, como fue escrita originalmente.” (Epifanio; Panarión 29).

Wow! salvo por las injurias que lanza contra los primeros creyentes, el resto es lo mejor y excelente descripción de quienes eran los NAZARENOS del primer siglo, y se lo que ustedes estan pensando despues de leer esto, solo espero que en sus mentes comience a haber un cambio y un retorno a Mashiaj, pero al verdadero Mashiaj Yeshua ben Yosef un rabino judio del primer siglo amante de la Torá y fiel Maestro de ella.

Entonces ya conociendo a fondo quienes eran los Nazarenos podremos ahora confirmarlo por la palabra y por el testimonio de su Líder Shaul / Pablo

Como cité al principio el texto de los Ma’ase Hashlijim Cap.24 podemos rescatar 3 cosas importantes

1. Shaul el lider de los Nazarenos (Ma’ase Hashlijim 24:5)

"Porque hemos hallado que este hombre es una plaga, y promotor de sediciones entre todos los judíos por todo el mundo, y cabecilla de la secta de los Nazarenos."

Como ya vimos quienes eran los Nazarenos, un grupo 100% distinto de los cristianos, y recalco lo interesante pues muchos predicadores enseñan que deben ser como los primeros cristianos, pero vemos que los primeros cristianos rechazaban a los Nazarenos y por consiguiente a su líder el mismo shaliaj / apostol Shaul / Pablo.

2. Shaul guardaba las fiestas solemnes (Ma’ase Hashlijim 24:11)

"Como tú puedes cerciorarte, no hace más de doce días que subí a adorar a Jerusalén"

¿A que fue realmente Shaul a Ierushalayim? ¿A un culto evangelistico?, ¿a una vigilia?, ¿a un culto de jóvenes? La respuesta la tenemos unos capítulos más atrás Ma’ase Hashlijim 20:16 Porque Pablo se había propuesto pasar de largo a Efeso, para no detenerse en Asia, pues se apresuraba por estar el día de shavuout / Pentecostés, si le fuese posible, en Jerusalén. Y otro pasage dice:
1Co 16:8 Pero estaré en Efeso hasta Pentecostés.

¿Que es la fiesta de Shavout / Pentecostés? Devarim / Deut: 16:9 Siete semanas contarás; desde que comenzare a meterse la hoz en las mieses comenzarás a contar las siete semanas. Deu 16:10 Y harás la fiesta solemne de las semanas a HaShem tu Elohim; de la abundancia voluntaria de tu mano será lo que dieres, según HaShem tu Dios te hubiere bendecido. Deu 16:11 Y te alegrarás delante de HaShem tu Dios, tú, tu hijo, tu hija, tu siervo, tu sierva, el levita que habitare en tus ciudades, y el extranjero, el huérfano y la viuda que estuvieren en medio de ti, en el lugar que HaShem tu Dios hubiere escogido para poner allí su nombre. Deu 16:12 Y acuérdate de que fuiste siervo en Egipto; por tanto, guardarás y cumplirás estos estatutos.

Vaya! creo que lo que estamos descubriendo acá es tremendo, es un verdaero tesoro lamentablemente menospreciado por la cristiandad. Ciertamente Shaul / Pablo nunca nego la Torá, ni nunca fue su intencion en sus cartas era invalidarla, he aqui la razón.

3. Shaul guardaba la Torá (Ma’ase Hashlijim 24:14)

"Pero esto te confieso, que según el Camino que ellos llaman herejía, así sirvo al Dios de mis padres, creyendo todas las cosas que en la ley y en los profetas están escritas"

Nadie puede discutir que creer algo no solo significa saberlo, creer algo significa vivirlo, practicarlo ¿y que cosa practicaba Shaul?, él mismo nos confiesa que TODAS las cosas que en la Torá y en los PROFETAS estan escritas,¡Que maravilloso es esto!

Rom 3:31 ¿Luego por la fe invalidamos la Torá? En ninguna manera, sino que confirmamos la Torá. Rom 7:12 De manera que la Torá a la verdad es santa, y el mandamiento santo, justo y bueno.

La fe y la gracia NO INVALIDAN LA TORA, que eso que de bien claro.
¿Entonces que Ley o que Leyes han sido abrogadas?

a) Bueno en primer lugar las actas que habian contra las naciones (los gentiles) por el solo hecho de No conocer al Creador como Israel le conoció
Eph 2:11 Por tanto, acordaos de que en otro tiempo vosotros, los gentiles en cuanto a la carne, erais llamados incircuncisión por la llamada circuncisión hecha con mano en la carne. Eph 2:12 En aquel tiempo estabais sin Cristo, alejados de la ciudadanía de Israel y ajenos a los pactos de la promesa, sin esperanza y sin Dios en el mundo. Eph 2:13 Pero ahora en Yeshua HaMashiaj, vosotros que en otro tiempo estabais lejos, habéis sido hechos cercanos por la sangre de Mashiaj.

b) Las Leyes impuestas por los rabinos para que un gentil fuese considerado parte de israel y judio.

Eph 2:14 Porque él es nuestra paz, que de ambos pueblos hizo uno, derribando la pared intermedia de separación, Eph 2:15 aboliendo en su carne las enemistades, la ley de los mandamientos expresados en ordenanzas.

Como ya mencione ahora que entendemos que Shaul guardaba la Torá vemos que estos versículos son aparentes contradicciones pero ahora se nos han aclarado estas cosas que ignorabamos. La pared intermedia estaba en el Templo la cual dividia el atrio de los gentiles
con el atrio de los judíos quienes podian llegar hasta el lugar santo pero Yeshua el bendito Mesias derribo no solo esta pared sino que rasgo el velo que dividia el lugar santo del santísimo para todos tuviesemos libre entrada a la presencia del Todopderoso ¡Aleluya!

Como podemos ya apreciar las cosas han sido mal entendidas, en un principio fue a proposito por la cristiandad y hoy solo se repiten esas ideas erradas desconociendo el trasfondo hebreo que habia en la época del segundo templo.

Vayaqhel (ויקהל — Hebrew for "and he assembled,” the first word in the pasha) is the 22nd weekly Torah portion (pasha) in the annual Jewish cycle of Torah reading and the 10th in the book of Shemot / Exodus. It constitutes Shemot 35:1–38:20. Pequde (פקודי — Hebrew for "amounts of,” the second word, and the first distinctive word, in the pasha) is the 23rd weekly Torah portion (pasha) in the annual Jewish cycle of Torah reading and the 11th and last in the book of Exodus. It constitutes Exodus 38:21–40:38

“The people are bringing more than is needed for the tasks entailed in the work that HaShem has commanded to be done."  Moshe thereupon had this proclamation made throughout the camp: "Let no man or woman make further effort toward gifts for the mishkan / sanctuary!" So the people stopped bringing:  their efforts had been more than enough for all the tasks to be done.  [Shemot 36:5-7]

Is it possible to out-give HaShem? That is the question I asked myself as I read this week’s Parashiot (Readings).

Israel had been willing to give so much to the building of the Sanctuary that Moshe had to actually tell them to stop?  That is amazing!! Was it guilt on the part of Israel for the sin of the Golden Calf (Egel hazahav)?  I doubt it because the people gave with willing hearts.

We read in the second Parish “Just as HaShem had commanded Moshe, so the Israelites had done all the work.  And when Moshe saw that they had performed all the tasks — as HaShem had commanded, so they had done — Moshe blessed them.” [Shemot 39:42-43]

Would we be so willing to give today?  I have yet to hear a Rabbi say, please stop giving to the work of HaShem, you’ve given too much.  We see that at the end of the work Moshe blessed them.  When we give to the work of HaShem, we will always get a Blessing!!

HaShem tells us in Malachi 3:10 “Bring the whole tithe into the storehouse, that there may be food in my house. Test me in this," says HaShem Almighty, "and see if I will not throw open the floodgates of heaven and pour out so much blessing that you will not have room enough for it”.

The bottom line is when we give to HaShem.. HaShem gives back to us. Guaranteed!!

Just try to out-give HaShem…I dare you to try!!

Do you know the differences between keduash (santity) and yeshuah (salvation)? HaShem gives us yeshuah. We believe that through having emuna (faith) in HaShem that He send us our holy Messiah that we are brought near and obtain the yeshuah of HaShem as a gift (insofar we maintain active faith in HaShem in the merit of our Rabbi, Maran Yeshua). Kedusha is the outcome of our emuna, therefore keep the mitzvot (commandments) of the Hebrew Scriptures because we love HaShem. We believe in Him, we read the Hebrew Scriptures and follow as much as we can, some times even the commandments we do not understand (because is His wisdom).

The Torah is the Instruction of HaShem, which was delivered through the prophet Moshe (Moses), to His covenant people, Israel. The Torah is the “Derech Hashem” , or the "Way of HaShem", leading us in the footsteps of Messiah. The sole observance of Torah doesn’t justify us, but the obedience of Torah becomes “Tzedekah” (righteousness) for us, as the Ruach HaKodesh (Holy Spirit) inscribes the “Spirit of the Law” on our hearts.

Maran Rabbeinu Yeshua taught His talmidim (students), that He came to fulfill the Law, and the Prophets, and that our love towards our God is proven by keeping His mitzvot (commandments).

The book of Acts of his talmidim gives us the growing record of Jewish believers (myriads / tens of thousands), who were “zealous for Torah“, as they were for their / our Rabbi, Yeshua. Our holy Rabbi”, trained talmidim (students), and commissioned us to "make students of all nations" (Goyim: / peoples) in Mattityahu / Mathew 28:19.

These are some of the blessing of the Torah that we make prior to the study of this amazing love letter towards man, called the Hebrew Bible.

Blessed are You, Hashem our God, King of the universe, Who has made us sanctified us with His commandments, and commanded us to engross ourselves in the study of Torah. Please Hashem, our God, sweeten the words of Your Torah in our mouths and in the mouths of all Your people Israel. May we and our children, and our children’s children, and all the descendents of Your people, the House of Israel, may we all, together, know Your Name and study Your Torah for the sake of fulfilling Your desire. Blessed are You, Hashem, Who teaches Torah to His people Israel.

Blessed are You, Hashem our God, King of the universe, Who chose us from all the nations, and gave us the Torah. Blessed are You, Hashem, Giver of the Torah. amen!

Geulah Perspectives: Learning the Torah of Mashiach

The history of the Jews in Poland dates back over a millennium. For centuries, Poland was home to the largest and most significant Jewish community in the world. Poland was the centre of Jewish culture thanks to a long period of statutory religious tolerance. This ended with the Partitions of Poland and persecution especially by the Russian authorities. There was nearly complete genocidal destruction of the Polish Jewish community by Nazi Germany in the 20th century after the German and Soviet occupation of Poland in 1939 and the ensuing Holocaust. Since the fall of communism there has been a Jewish Revival.

From the founding of the Kingdom of Poland in 1025 through to the early years of the Polish-Lithuanian Commonwealth created in 1569, Poland was one of the most tolerant countries in Europe. Known as paradisus Iudaeorum (Latin for Jewish paradise) it became a unique shelter for persecuted and expelled European Jewish communities and a home to the world’s largest Jewish community. According to some sources, about three-quarters of all Jews lived in Poland by the middle of the 16th century. With the weakening of the Commonwealth and growing religious strife (due to the Protestant Reformation and Catholic Counter-Reformation), Poland’s traditional tolerance began to wane from the 17th century onward. After the partitions of Poland in 1795 and the destruction of Poland as a sovereign state, Polish Jews were subject to the laws of the partitioning powers, primarily the increasingly anti-Semitic Russian Empire, but also Austro-Hungary and Kingdom of Prussia (later known as the German Empire). Still, as Poland regained independence in the aftermath of World War I, it was the center of the European Jewish world with one of world’s largest Jewish communities of over 3 million. Anti-Semitism, however, from both the political establishment and from the general population, common throughout contemporary Europe, was a growing problem.

At the start of World War II, Poland was partitioned between Nazi Germany and the Soviet Union (see: Molotov-Ribbentrop Pact). The war resulted in the death of one-fifth of the Polish population, with 90% or about 3 million of Polish Jewry killed along with approximately 3 million Polish Gentiles. Although the genocide occurred largely in German occupied Poland there was little Polish collaboration with the Germans, who made almost no attempt to set up a collaborationist government in Poland, and rejected overtures by Polish fascists and anti-Semites. Collaboration by individual Poles with the Nazis has been described as being less than that in other European countries. The attitude of non-Jewish Poles ranged from extreme cases of participation in massacres, as well as extortion, indifference to Jews’ plight to risking of one’s life to save Jews.

In the postwar period, many of the approximately 200,000 Polish Jewish survivors chose to emigrate from the communist People’s Republic of Poland to the nascent State of Israel and North or South America. Their departure was hastened by the destruction of most Jewish institutions, post-war pogroms and the hostility of the Communist Party to both religion and private enterprise. Most of the remaining Jews left Poland in the late 1960s as the result of the Soviet-sponsored anti-Semitic campaign. After the fall of the communist regime in 1989, the situation of Polish Jews became normalized and those who were Polish citizens before World War II were allowed to renew Polish citizenship. Religious institutions were revived, largely through the activities of Jewish foundations from the United States. The contemporary Polish Jewish community is estimated to have approximately 20,000 members, though the actual number of Jews, including those who are not actively connected to Judaism or Jewish culture, may be several times larger.

Ki Tisa (כי תשא), the twenty-first reading from the Torah, literally means “when you lift up.” It comes from the first words of the second verse of the reading, which could be literally rendered, “When you lift up the head of the sons of Israel to reckon them” (Shemot / Exodus 30:12). The phrase “lift up the head” is an idiom for taking a head count. The portion begins with instructions for taking a census, finishes up the instructions for making the Mishkan / Tabernacle, reiterates the commandment of Shabbat and then proceeds to tell the story of the egel hazahav / golden calf. The majority of Ki Tisa is concerned with the sin of the golden calf, the breach in the covenant between God and Israel, and how Moshe undertakes to restore that covenant relationship.

Let`s read the aliyot for this week`s Torah portion.

Since parsha Yisro Moshe rabenu has been up on Mount Sinai receiving the Torah for Bnai Yisrael. This parsha, Ki-Tisa, concludes Moshe’s time on the mountain with some more commandments connected with the Mishkan, then tells what happens when Moshe comes down the mountain.

1st Aliya: This first Aliya concludes the details of the Mishkan’s construction. The Bnai Yisrael are commanded to give the half Shekel toward a national census and the purchasing of the public offerings. The copper washstand, the Kiyor, is described along with the ingredients and laws of the anointing oil and the Ketoret – the incense. Betzallel, the grandson of Chur and great-grandson of Miriam, is identified as the chief artisan and architect of the Mishkan. (Note: he was only 13 yr. old!) The Mitzvah of Shabbat is commanded. Its juxtaposition to the details of the Mishkan.

2nd Aliya: The story of the Golden Calf is told. Moshe ascended Sinai on the morning of Sivan 7, and remained 40 days and nights. The 7th didn’t start with a night, so it wasn’t included in the total of 40. The people of Israel mistakenly assumed that it was to be included and expected Moshe back on the morning of Tamuz 16. Instead, he returned the morning of Tamuz 17. By midday of the 16th, the people of Israel were already desperate. Chur attempts to reason with them and is killed. They approach Aharon who attempts to redirect their terror which results in the Golden Calf. Moshe appears the next morning, breaks the Luchot / tablets, marshals the tribe of Levi, and 3000 people are killed. Moshe demands HaShem’s forgiveness for the people, but moves the Ohel Moed out from the midst of the camp. Yehoshua is proclaimed the main student of Moshe.

3rd & 4th Aliyot: Moshe requests to understand HaShem’s system of justice. He is granted a greater understanding of HaShem than any other person in history, but is denied the ability to comprehend divine justice.

5th Aliya: Moshe is instructed to cut two new Luchot and ascend Sinai. Moshe is taught the secret formula for Teshuva (the Thirteen Names of God as He Manifests His Mercy) (34:6) and God forgives the Bnai Yisrael.

6th Aliya: HaShem establishes a new covenant with the people. He forewarns them against the influences of assimilation and intermarriage and forbids them to make any treaties with the inhabitants of Canaan. The holidays of Pesach, Shevout, and Succot are reviewed, as well as Shabbat and the basic law of Kashrut (kosher laws).

7th Aliya: Moshe remains on Sinai another 40 days and nights and returns on Yom Kippur carrying the second Luchot. The people see that the very being of Moshe had been transformed and that his face radiated with a inner light. Moshe fashions for himself a veil that he would wear at all times, except when receiving a prophecy and when transmitting the word of HaShem to the people.

This Shabbat we read two portions, the weekly portion of Ki Tisa and a special portion for Parshat Parah (פרשת כי תיסע -- פרה).

Last week’s parsha had the people of Israel leaving the mountain top experience of Mt. Sinai, seeing and hearing the Most High teach them the way of life (derech chaim) this week the same people beg for an idol to be made. The mitzvot, commandments and lifestyle given reflects the character of the Holy One Blessed Be He, in our lives as the people of the covenant.

Why did a portion of that people, a mixed multitude becoming one ask for a gold calf, an idol when Moshe was away? Was the idol a replacement for the God they experienced and were beginning to live in covenant with as a people or was the idol a replacement for Moshe the set apart tsadik (holy righteous man) that met with the Most High. Did they rely on him for their connection to God rather than seek God themselves?

How quickly can a people comprised of so many nations change? It was a mixed multitude which came out with Moshe. They lived in a secular, materialistic culture and the derech chaim given in the mitzvot or commandments was counter to that secular society. When the Moshe who came to represent HaShem was not there unease grew till they asked for what they had become accustomed to as slaves, an idol representing a fickle god.

When Moshe returned the people were worshiping an idol, a new god. The Most High was about to reject and kill the people who had broken the covenant bringing the consequence of death upon themselves leaving Moshe to begin a new people before HaShem. Moshe pleads that the Holy One, Blessed be He, remember the covenant with Abraham. He asks HaShem why he would be angry at the nation he brought through the exodus from Egypt. He asks the Holy One why he would want the other nations who know of the Hebrew’s God and the exodus to now see the same One destroy that people. He engages The Most High in a conversation relying on His mercy, kindness, faithfulness to be as present as His anger.

What does this bring to us today? Do we elevate someone to a position that leaves us vulnerable having with less connection to HaShem ourselves? How do we come to connect with the Most High. Do we know a fickle angry god or a God that knows us and maintains a covenant with us. Do I know that I may converse with the Most High when I have fallen and need to step back up to the covenant knowing HaShem is faithful even when I fall and that the righteous continually get back up and it is the wicked who wallow in the mud.

We have been given Shabbat as a reminder of creation for all, and a symbol of the covenant, a tear off ticket for the Olam HaBa, the World to Come. We can come to every Shabbat knowing it is a time set apart to connect doubly to the Most High. Start simple. Welcome the Shabbat Queen with the blessings and lighting of candles to set the time apart. Learn to make Challah and bless your family with fresh bread for Shabbat! Gradually, add family meal, friends, good Torah discussion, even songs. Gradually, subtract the business of any work, or distractions like TV. Learn the mitzvot of Shabbat and bring them to yourself and your family and see your connection to the Most High come to life. Perfection in keeping Shabbat isn’t the issue. Start somewhere, if you fall, step back up and join back in with the people and the way of life that gives life back to you as you connect with the Holy One Blessed Be He.

Ruth Etalka

Parashat Ki Tissa -- Shemot / Exodus 30:11-34:35 (כי תשא — Hebrew for "when you take). We have arrived to the most famous infamous part of the entire Torah: the sin of the egel hazahav -- golden calf. This parasha however is a diamond in the rough and a gold mine for Dvar Torah topics. But we will focus in the problem of idolatry. So let`s dive into the Torah portion of the week.

When the people saw that Moshe was late in coming down from the mountain, the people gathered against Aaron, and they said to him: "Come on! Make us gods that will go before us, because this man Moshe, who brought us up from the land of Egypt we don’t know what has become of him." [Shemot / Exodus 32:1]

This week’s reading deals with many issues.  The one that strikes me is the incident with The Golden Calf.  HaShem had recently brought Israel out of Egypt by miraculous signs and wonders.  Yet when Moshe did not come down from the mountain the people were quick to give up on him and turn to Idolatry.

How do we react when HaShem does not respond right away?  Benei Yisrael shows that if we are not patient and leaning on HaShem, we can succumb to temptation and sin eventually besets us.

HaShem warned Cain of the very same thing: [Bereshit / Genesis 4:6:7] "Why are you distressed, And why is your face fallen? Surely, if you do right, There is uplift. But if you do not do right Sin couches at the door; Its urge is toward you, Yet you can be its master."

Thus HaShem gives us the ability to overcome, but only if we do what is right.  This can be summed up by Loving HaShem and keeping his Mitzvot (commandments).

This week is also Parashat Parah where we read of the Red Heifer [Bamidbar / Numbers 19:1-22].  In Verse 2 we read:  "Instruct the Israelite people to bring you a red cow without blemish, in which there is no defect and on which no yoke has been laid. You shall give it to Eleazar the priest. It shall be taken outside the camp and slaughtered in his presence."

The ashses of the Red Heifer were to be used to purify anyone who came into contact with a corpse. 

What is the connection? In Life we have choices to make.. Much like the Two Cows The Golden Calf led Israel to commit Sin and Idolatry. The Red Heifer leads to purity and redemption. Which path will you choose?

Tetzaveh is the twentieth reading from the Torah and the eighth in the book of Shemot / Exodus. Tetzaveh (תצוה) means “You shall command,” as in the first verse of the reading, which says, “You shall [command] the sons of Israel, that they bring you clear oil of beaten olives for the light, to make a lamp burn continually” (Shemot 27:20). This Torah portion continues to narrate the instructions for the construction of the Tabernacle, focusing particularly on the priesthood that was to serve in that sanctuary. The Israelites are commanded to make special garments for Aaron and his sons to wear while ministering as priests. After describing the priestly garments, the portion concludes with instructions for the ritual inauguration of Aaron and his sons into the priesthood.

The following Aliya summary will list the numerous laws in this Parasha, a total of 53 Mitzvot are commanded.

1st Aliya: The Parasha opens with the commandment to use pure olive oil in lighting the Menorah. Aharon and his four sons were selected to be the Kohanim. The basic garments of a Kohen consisted of a turban, shirt, pants, and belt. The Kohen Gadol wore four additional garments: the Me’ill -- a long outer robe; the Ayphod -- a quilted vest or bibbed apron; the Choshen -- jeweled breastplate; and the Tzitz -- engraved, golden, forehead plate. The quilted vest is described in this Aliya along with the two Shoham stones. These were engraved with the names of the 12 Tribes and set on the shoulders of the Kohen Gadol.

2nd Aliya: The cloth settings for the Shoham stones are described along with the jeweled breastplate. The method of fastening the breastplate to the quilted vest is explained. The breastplate was a quilted garment set with 12 stones, each engraved with the name of a Tribe.

3rd Aliya: The long outer robe is described. The hem of this garment was edged with small bells intended to announce the presence of the Kohen Gadol as he walked through the Bait Hamikdash (Temple in Jerusalem). (Note: From this the Jewish ethics derives that a husband, prior to entering the door of his own home, out of respect for his wife, should announce his arrival by knocking on the door.) The engraved, golden forehead plate and the Kohen Gadol’s turban are described, along with the four basic garments worn by all Kohanim. All the garments were hand made of the finest white linen. The special vestments of the Kohen Gadol were woven from a special thread spun from five different colored threads, including a thread made of pure gold.

4th, 5th, & 6th Aliyot: The seven day ceremony consecrating the Kohanim into their priestly service is detailed along with the consecration of the Mizbeach -- Altar.

7th Aliya: The last vessel to be described is the inner, golden Altar, used to burn the daily incense offering. This offering, as well as the daily preparation for the lighting of the Menorah, could only be performed by the Kohen Gadol. The special mixture of incense called the Kitoret, could only be formulated for this purpose.

This week’s portion named, Parashat Tetzaveh, there are mitzvot or commandments that either we must understand background information to understand or must trust HaShem for the way put before us.

Shemot or Exodux 27:20 begins that way with a command to bring "clear oil of beaten olives for lighting”. To understand this one needs to understand the preparation of the olive harvest.The day of the harvest the olives were ground and beat to release the oil from the olive. The clear oil was the finest, purest oil that would burn the cleanest and brightest light. There is no exhaust system to clear away smoke.

As you read this portion consider the materials and craftsmanship in building the Mishkan and the care this exhibited beforehand. What does the lesson from the olive harvest bring to us today? From the most trying times may come the best and most costly fuel that will burn brightest. This transformation comes in our lives as we offer HaShem to harvest its fruit. We see the cost to the olive for the creation of the purest oil.

We see the sacrifice of the Moschiach, the Light of the World (Yochanan or John 8:12), to bring the redemption of the world. Parallels can be drawn in the costs for caring for this temporary temple we dwell in now and the costs we we shoulder for bearing light As the Moschiach tabernacled or dwelt with us in his earthly body demonstrating the way and life of God, the derech chaim today the walk others see, is the light shown in the world.

What do clothes have do do with setting someone apart for service of HaShem? In Shemot 28:1-2 the clothing was being made for “for dignity and adornment”. There are a few reasons unique clothing is worn. It may be necessary for the performance of a job. Distinguishing those in positions are simpler when clothing sets one apart from others. Clothing is different trades provides functionality, protection, status and recognition in the community. In this cases the clothing of the priests and high priest is not needed for function, but it’s splendor sets the wearer apart in the eyes of the community. Special clothing is not necessary for coming near to HaShem, a willing heart and a desire to cleave to the Most High (devekut). Still clothing sets apart those serving the One God as He has designed in this week’s portion.

What can this tell us today about our clothing and our walk before HaShem? As those shining the light of HaShem into the world first, we are to dress with dignity as those serving were commanded. Dressing for the functions of our job, having our clothing set us apart from those in the rest of the world’s fashions, dressing modestly with dignity so our inner light shines. When the clothing speaks louder and draws more attention to the physical attributes rather than the inner attributes then the HaShem’s light is dimmed.

What of my life is being beaten into the light of HaShem for others to see? What do my clothes speak about who I am, my community, my career, my walk before HaKodesh Baruch Hu. What is HaShem speaking to me about being Or LaGoyim "the light to the world" in my clothing, my walk, my life as a woman seeking to please the Most High.

Ruth Etalka

Tetzaveh, Tetsaveh, T’tzaveh, or T’tzavveh (תצווה — Hebrew for "you command,” the second word and first distinctive word in the parshah) is the 20th weekly Torah portion (parshah) in the annual Hebrew / Jewish / Isrealite cycle of Torah reading and the eighth in the book of Shemot / Exodus. It constitutes Shemot 27:20–30:10.

The Torah pasukim (verses) that I want to focus this week are Shemot 27: 9-12, which say: "Then take two lazuli stones and engrave on them the names of the sons of Israel: … as stones for remembrance of the Israelite people, whose names Aaron shall carry upon his two shoulder-pieces for remembrance before HaShem "

Hashem gave specific instructions for the carving and placement of these stones.  Hakadosh Baruch Hu (Hebrew: The Holy One, Blessed Is He) wanted Aaron to remember Israel in everything he did.

This week is also Parashat Zachor  which is the time when  we are commanded to remember what Amalek did to us—which is to have attacked us from the rear, targeting the women and children. This week’s Maftir reading tells us that when we come into the land of Israel we must blot out the remembrance of Amalek from under heaven, we are commanded not to forget it. "Remember what Amalek did to you on your way out of Egypt! (Devarim 25)"

We also should make a habit of Remembering Israel in all that we do.  Why is it important to remember? 

Too often Jews in the Diaspora can become too comfortable in their lives.  We have our jobs, schools, synagogues and everything else we need here, in the diaspora, right?  WRONG?  We still need Israel.  We need to remember that Hashem called us out of Egypt to live in Eretz Yisrael.  Forgetting Israel is akin to desiring a life in an Amalek-like society. 

How can we Remeber Israel?

We need to support Israel by lobbying our governments to stand with Israel.  Support organizations which directly support Israel.  We should desire to make Aliyah frequently and eventually on a permanent basis.  Finally we must remember to Pray for the Peace of Jerusalem. [Psalm 122:6] If we forget Israel. We also forget Amalek and what Hashem did in bringing us out of Egypt.

Sha’alu Shalom Yerushalayim

Tizkor (Remember) – Al Tishkach (Don’t Forget)