Yom Yerushalayim / Jerusalem Day – the Israeli government proclaimed the holiday of “Jerusalem Day” for the 28th of Iyar, corresponding to the date that the Israeli military liberated those parts of Jerusalem which had previously been in Arab possession.

In 1967 – 19 years after the establishment of the State in 1948 -
The Israelis captured Jerusalem in 1967.

On May 14, 1948, on the day in which the British Mandate over a Palestine expired, the Jewish People’s Council gathered at the Tel Aviv Museum, and approved the following proclamation, declaring the establishment of the State of Israel. The new state was recognized that night by the United States and three days later by the USSR.

For the first time in 2520 years she was independent.
That follows the destruction of the Jewish state 2520 years ago by the Babylonians in 606 BC followed by the destruction of Jerusalem and Solomon’s Temple on 9th of AV 587 BC exactly 19 years later. Jerusalem was never to be under Jewish rule until 1967.

“This will be a sign to the house of Israel. Lie also on your left side, and lay the iniquity of the house of Israel upon it. According to the number of the days that you lie on it, you shall bear their iniquity. For I have laid on you the years of their iniquity, according to the number of the days, three hundred and ninety days; so you shall bear the iniquity of the house of Israel. And when you have completed them, lie again on your right side; then you shall bear the iniquity of the house of Judah forty days. I have laid on you a day for each year” (Ezekiel 4:3-6).

Each day represents one biblical year. 430 years (390 years plus another 40 years). “And after all this, if you do not obey Me, then I will punish you seven times more for your sins” (Leviticus 26:18; see also Leviticus 26:21, 23-24,27-28). 430 years – first 70 years = 360 years x 7 = 2,520 biblical years x 360 day = 907,200 days

If we work backwards from May 14, 1948 and using this information the 907,200 days (2,520 years) prophecy, we arrive at 606 BC

Israel lost its independence in 606 B.C. but Jerusalem was left intact with the Second temple. The “desolations of Jerusalem” began with the annihilation of the city of Jerusalem and the Solomon’s Temple in 587 B.C. According to Jeremiah it was punishment for not yielding to the “Servitude of the Nation” which began in 606 B.C., with the first siege of Nebuchandnezzar – 19 years prior.

On the morning of Shavuot, June 15, 1967 — just six days after the liberation of the Old City of Jerusalem in the Six Day War — the Old City was officially opened to the Israeli public.

In total, 200,000 visited the Western Wall that day. It was the first pilgrimage, en masse, of Jews to Jewish-controlled Jerusalem on a Jewish festival in 2,000 years, since the pilgrimages for the festivals in Temple times Some wept, but most faces were wreathed in smiles. For 13 continuous hours, a colorful variety of all peoples trudged along in perfect order, stepping patiently when told to do so at each of six successive barriers set up by the police to regulate the flow

Enjoy the Day and ponder the fact that the generation that saw her restored would also see the end of the age.

I ponder the number 40 more so for it is a generation. Gods time piece in the end times is Israel and Jerusalem the “cup of trembling” handed the nations.

“Behold, I will make Jerusalem a cup of trembling unto all the people round about, when they shall be in the siege both against Judah and against Jerusalem. And in that day will I make Jerusalem a burdensome stone for all people: all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it… Zechariah 12:2-3

http://www.youtube.com/watch?v=L64q221HsKA

Yom Yerushalayim – Dia de Jerusalén;

Estamos comenzando el estudio de un nuevo Sefer (libro), llamado en castellano Números, pero en hebreo se le llama Bamidbar, que significa “En el desierto”. Este libro recuenta los viajes de Israel, las alegrías, y las tristezas. Este libro se conoce en literatura Rabínica como Jumash HaPekudim, que probablemente se refiere al conteo (Pakad es la raíz de la palabra Pekudim que significa contar o censos).

Los números en la Escrituras de Israel a menudo representan conceptos. El numero tres se referirse a los elementos del pacto: HaShem y la Torá, Israel y el lugar prometido (la tierra de Israel), e Israel la nación que se convierte en el pueblo HaShem. El numero cuatro representa la calidad de completo, como la frase “cuatro rincones de la tierra”, que implica el mundo entero. Siete representa la santidad. Ocho nuevos comienzos. Diez implica la totalidad, como en Aseret Hadibrot, los diez mandamientos.

En este estudio me gustaría que viéramos el significado del numero cuarenta en luz de las escrituras de Israel. Puesto que en este libro cuenta la vida de Bnei Yisrael (Hijos de Israel) los cuarenta años.

Sabemos que la lluvia del mabul / diluvio duro cuarenta días y noches. Moshé Rabeinu paso cuarenta dias y noches en la montaña de Sinai cada vez que subió!. También reconocemos que bnei Yisrael (hijos de Israel) pasaron en el desierto cuarenta años en el midbar (desierto), y que fue al final de los cuarenta años que por fin entraron a la tierra prometida a los descendientes de Avraham, Yitzhak, y Yacov.  Sabemos que Maran Rabeinu Yeshua HaMashiaj ayuno cuarenta noches en el midbar de Yehuda (Judea), 

En las Escrituras de Israel leemos: Devarim / Deuteromonio 29: 29:2 Moshé, pues, llamó a todo Israel, y les dijo: Vosotros habéis visto todo lo que HaShem ha hecho delante de vuestros ojos en la tierra de Mitzrayim a Faraón y a todos sus siervos, y a toda su tierra, 29:3 las grandes pruebas que vieron vuestros ojos, las señales y las grandes maravillas. 29:4 Pero hasta hoy HaShem no os ha dado corazón para entender, ni ojos para ver, ni oídos para oír. 29:5 Y yo os he traído cuarenta años en el desierto; vuestros vestidos no se han envejecido sobre vosotros, ni vuestro calzado se ha envejecido sobre vuestro pie. 29:6 No habéis comido pan, ni bebisteis vino ni sidra; para que supierais que yo soy HaShem vuestro Elohim.

Con este pasaje podemos apreciar que al final de los cuarenta años en el midbar que finalmente Israel entendió por que todas estas cosas a tomado lugar. Y dice la tradición Judía que “un hombre de cuarenta obtiene entendimiento.” Dice el Maharal (rabino en Praga en los años de 1500) que el numero cuarenta tiene el poder de levantar cosas a un nivel espiritual.

Podemos apreciar obviamente que el numero cuarenta es muy importante en la Torá, y claro, como hemos apreciado este numero tiene que ver con junturas críticas ya sean en la vida de una persona, o en la vida de la nación que HaShem escogió a poner su Nombre, Israel. Y claro, cada ves que encontramos el numero cuarenta en la Torá de HaShem, el significado profundo es que estamos ascendiendo de un nivel a otro mas alto. Esto significa que para llegar a obtener el nuevo nivel mas alto, se tuvo que llegar primero a completar el primer nivel, convirtiéndose eventualmente en nivel principal, y el primero pasado nivel en uno solo secundario, convirtiendo el numero cuarenta en algo que trae algo completamente nuevo.

Este Miércoles 16 de Mayo de 2007, o en el calendario Bíblico el 28 de Iyar 5767 celebramos el cuarenta aniversario de Jerusalén, llamado en hebreo “Yom Yerushalayim” o “Día de Jerusalén.” Y claro este evento historico trae en si mucha esperanza para a todos aquellos que aman a Israel,  y con esta apreciacion tambien trae mucha alegría (después de tanto tiempo de Jerusalén no ser la capital del mundo!). Yerushalayim, la ciudad donde HaShem escogió de poner su Nombre.

Cuando pensamos en Jerusalén, pensamos en el Bet HaMikdash (Templo) de Jerusalén, el cual será reconstruido muy pronto! Cuando vemos fotos de Israel, y específicamente de Jerusalén generalmente recibimos la desagradable foto de la miskita musulmana arriba del monte mas santo de toda la tierra (que HaShem traiga justicia  sobre y en contra esta abominación que causa desolación pronto!)

Es mi deseo este Yom Yerushalayim que la reconstrucción del Bet HaMikdash comience, es mi deseo este cuarentavo aniversario de Jerusalén como capital del mundo que todo Israel reconozca que su Mesías ya vino, y que es tiempo que reclamen su Mesías de las manos de aquellos que no le aprecian su cultura, y su gente. Es mi deseo que aquel Judío que vive fuera de Israel, y que piensa que puede vivir una vida bien Judía ya sea en New York, Toronto, México DF, Argentina, que reconozca que no hay otro país pare el Judío que Israel, y que no hay otro mejor lugar para hacer los Mitzvot de HaShem (mandamientos del Eterno) que en Israel, y en especifico en Jerusalén.

Es mi deseo que todo Israel retome su llamado Mesiánico, proclamando al Rey Mesías, y caminando en los todos los Mitzvot que HaShem nos a dado; y que recuerden que TODO el Judaísmo en verdad es Mesiánico, así que Judaísmo Mesiánico es Judaísmo!

Es mi deseo que cada rincón de Israel, como Zefad, Haifa, Bersheva, Hebron, Gaza, sea infuso con el Rúaj (Espíritu) de verdad, con el Rúaj de Justicia, con el Rúaj de Verdad, con el Rúaj de Shalom. Es mi deseo que todo Israel pueda ser gozado por aquellos que aman Israel (nada mas) y que sus enemigos encuentren su final como lo dice Tehilim (Salmo) 83.

Para finalizar, y en las palabras del Salmista David, proclamando su amor por Jerusalén DC (David’s Capital): Tehillim 122:1 Yo me alegré con los que me decían: A la casa de HaShem iremos. 122:2 Nuestros pies estuvieron Dentro de tus puertas, oh Jerusalén. 122:3 Jerusalén, que se ha edificado Como una ciudad que está bien unida entre sí. 122:4 Y allá subieron las tribus, las tribus de Jah, Conforme al testimonio dado a Israel, Para alabar el Nombre de HaShem. 122:5 Porque allá están las sillas del juicio, Los tronos de la casa de David. 122:6 Pedid por la paz de Jerusalén; Sean prosperados los que te aman. 122:7 Sea la paz dentro de tus muros, Y el descanso dentro de tus palacios. 122:8 Por amor de mis hermanos y mis compañeros Diré yo: La paz sea contigo. 122:9 Por amor a la casa de HaShem nuestro Elohim Buscaré tu bien.

Shalom al Yerushalayim, Anajnu Rotzim Mashiaj Ajshav!!! (Queremos al Mashiaj Ya!!!)

Earlier today I was browsing Facebook pages that belong to people who are on my friends list when I came across a sister who uses the Hebrew word "YAHshua" to describe our Master. This is the message I sent her. I would love your comments below – especially if you disagree with the conclusions of this note. However, I ask that you respect this conversation and take the time to review my references.

My dear sister,

I noticed your profile just now and it brought a smile to my face to read Jeremiah 6:16 and how we are to walk on the ancient paths. That is a wonderful verse.

Next, I noticed that you call our Master by the word "yah-shua" (יהשוע). I have something very, very important to share with you about that Hebrew construct.

First, it isn’t even a word in Hebrew. It isn’t found once in Scripture, but the real Name of our Master, "Yeshua" (ישוע) is found 30 times in the Tanach (29 times in Hebrew and once in Aramaic). It is something that someone fabricated and it has spread throughout our circles.

You may know that it is supposed to mean "YAH" and "saves". You may have heard that "shua" (שוע) means "saves". Actually, the Hebrew verb for "to save" is "yasha" (ישע). The word "shua" (שוע) does mean something, but what it does actually mean will shock you.

The two words are related. The verb "shua" is the PUAL form of "yasha". A pual verb form takes the verb and intensifies it and shifts it’s focus to the subject. Instead of the verb describing something the subject is doing, the verb describes something that IS BEING DONE TO THE SUBJECT. That is what a Hebrew pual verb form does. The following document will introduce you to this concept: Introduction to Hebrew Verbal Patterns, Stems, Binyanim PDF.

What "yah-shua" actually means is not that "YAH saves" us, but that "YAH cries out for help", God forbid. It means the opposite of what our Saviour’s name actually means. Do you understand the significance of that? It is blasphemy. When someone says "YAHshua" in Hebrew they’re actually saying that "YAH cries out for help". They’re saying that YAH needs someone to save Him, God forbid! It is foolishness and wickedness. I’m sure that hasatan laughs whenever he hears someone say such a blasphemous thing.

I don’t know the origin of this blasphemy, but I hope that you will carefully consider your involvement with it. I realise that this will come as a shock to you, since so many are using this word and are convinced that it is perfectly right. You will be skeptical of what I have told you because you probably have never heard this before and I’m some stranger you don’t know.

So, I hope that you will invest a little of your time to listen to the following lecture in two parts. It will help you to understand this better.

The Name of the Messiah Part #1

The Name of the Messiah Part #1

The Name of the Messiah Part #2

The Name of the Messiah Part #2

If you are convinced that what I have told you is true I would appreciate a short reply to tell me that you have received this message with the love it was intended.

Peace and grace,

Writen by Bryce Henderson

PS: Something I forgot to mention in my letter to this sister is that this Hebrew word, "shua" (שוע) appears in Job 30:24b.

See also: Mashiach’s Name / מה-שמו ומה-שם-בנו

http://www.youtube.com/watch?v=Ph5aZIcDkic

Do you really want Mashiach Now? Many people have that cry in their lips, but do not mean it. In the Amida which is a set of prayers composed by eighteen different prayers, we find at the end of it a prayer asking for Mashiach to come, to reveal Himself, and to bring Yeshuah / Salvation to our people, to our lives, to bring true Shelema (peace) to us and for all Israel His people.

The text says: “May the Shoot of David blossom and flourish, and let the light of Yeshuah / Salvation shine forth according to Your word, for we await Your Yeshuah all every day. We praise You, O HaShem, who causes the light of Yeshuah to come.”

With that prayer in mind, we should not be affraid at all to ask God to reveal the Holy Mashiach to us, HaShem is waiting for us to ask for that, and He will reveal him (the Mashiach).

To really want and yearn for Mashiach means that we need to learn more about such wonderful person, His birth place, His acts, His walk with Torah, and most important how the Hebrew Scriptures describe Him. We will learn two important prophesies here.

We learn that the Holy Mashiach is to be born in Israel, Beit-Lechem, a Jewish town close to Jerusalem 2000 years ago, the Hebrew Scriptures says: Micha 5.1 “But you, Bethlehem Ephrathah, being small among the clans of Judah, out of you one will come forth to me that is to be ruler in Israel; whose goings forth are from of old, from everlasting.”

Yes, indeed Mashiach is to be a Sabra, a true Jewish settler! Let see what Jewish tradition thought of such passage: "And you Bethlehem-Ephrathah who are too little to be counted among the thousands of the house of Judah, from you in My name shall come forth the Messiah who is to be ruler in Israel and whose name has been called from eternity, from the days of old." [Targum Jonathan on Mikah 5:1 in the Tanach]

Second prophesy tell us that Mashaich will become our Korban / Sacrifice for sin the Hebrew Scriptures speak: "Who has believed what we have heard? To whom is the arm of HaShem revealed? For before Him he grew up like a young plant, like a root out of dry ground. He had no form or beauty. We saw him, but his appearance did not attract us. He was despised and shunned by men, a man of pains and familiar with illness; like one from whom we would hide our faces. He was despised and we had no regard for him. In truth, it was our infirmities he bore, and our pains that he suffered; yet we regarded him as punished and afflicted by God. He was wounded because of our sins and crushed because of our iniquities. The chastisement he bore made us whole, and through his wounds we are healed. We all like sheep went astray; we turned, each one, to his own way. Yet HaShem laid on him the guilt of all of us… After this ordeal, he will see satisfaction. By his knowledge my righteous servant makes many righteous; it is for their sins that he suffers. Therefore I will give him a share with the mighty; for he exposed himself to death and was numbered among the sinners. For he bore the sin of many, and made intercession for the transgressors." [Tanach, Yeshayahu (Isaiah) 53]

The Rabbis said: His name is ‘the leper scholar,’ as it is written, Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him a leper, smitten of God, and afflicted. Babylonian Talmud: Tractate Sanhedrin Folio 98a.

Read your Tanach (Hebrew Scriptures), and ask HaShem to reveal King Messiah to ou today!

http://www.youtube.com/watch?v=DvCjhc7pLEY

If one is in search of a single codification that represents the essential core of Jewish belief, no source is better than the Rambam’s thirteen principles of faith (apart from the Hebrew Bible of course). The Rambam himself refers to these thirteen principles as "the fundamental truths of our religion and its very foundations" (Pirush on Mishnayos-Sanhedrin Chap.10).

We quote here the final of these two foundational principles:

Principle #12 " The days of Mashiach –(it is obligatory) to believe and trust that they will come…one who has doubts (about whether or not he will come) or degrades his glory- denies the Torah that explicitly promises (his coming and his greatness) in Parshas Billam (Bamidbar: 23-24) and "Netzavim" (NOTE: ibid. 30:3-5)"

Principle #13 "(The obligation to believe) in the Resurrection of the Dead" 

We see here that in establishing the very foundations of the Jewish religion, the Rambam dedicates two out of his 13 principles to the belief in the Messianic era. The Rambam makes it quite clear that Mashiach is a part of everything Judaism stands for. Just as one must believe in God to be a Torah Jew (principle #1), one is equally obliged to believe in the coming of Mashiach and Redemption (principles #12 and #13).

These are all pillars upon which the Jewish faith stands. In practical terms this means that should one deny the belief in Mashiach’s coming or the accompanying resurrection of the dead, such a person could no longer be accurately labeled ‘a believer in Judaism’, let alone a practicing Jew.

http://www.youtube.com/watch?v=qNLFDA3xjJ8

Many people asks us or assume who we are through the historical understanding of historical Christianity. Nothing can be further from the truth. Here is a small sample of what we believe.

The unity of God. We do not believe in the trinity. God is one. Maran Yeshua HaMashiach said: "One of the Soferim came up, hearing them reasoning together. Thinking that Yeshua had given a good answer to the Tzaddikim, he asked Him, "Which commandment is primary over all of them? "This is the primary commandment," Yeshua said. " ‘Shema Yisrael HaShem Elokenu HaShem Echad. [Hear O Yisrael, HaShem our Elokim, HaShem is One."

On Praying: We do not pray to any one else but to God, the God of Israel (we do not believe in three gods, or any other formula). We do pray however in the merit of our Rabbi, Maran Yeshua HaMashiach, we do not pray to our Rabbi Yeshua (that would be avoda zarah / idol worship). Maran Yeshua Himself told us how to pray to the Father in his merit (even rabbi Nachman said the same thing). Nowhere did Maran Yeshua say to pray to him.

The person of messiah: We believe that messiah was born of a woman, and that he is a man. Man sinned therefore a righteous man, who never sinned, a tzadik had to die in our place (read Yeshayahu / Isaiah 53 in the Hebrew Scriptures, and the Targum Onkelos, and many other places). We believe that our Rabbi, Maran Yeshua is a descendant of King David. His genealogy was never contradicted, disputed in his time, nor was ever a point to discuss, since it was well known. 

We believe that the Jewish messiah has been revealed, and his name is Maran Yeshua from Nazareth. We believe that he is a Rabbi (he is not dead but hidden for now, soon to be revealed again), an orthodox Rabbi (as understood in the context of 2000 years ago), a Pharisee, in today’s standards, a true Jewish Israeli settler who believed that the land of Israel belongs to the Jewish people, who lived by the same Torah given by Moshe in mount Sinai. We believe that Maran Yeshua commands his followers to follow the Torah of HaShem as a way of life.

Our Rabbi does not abolished Torah, he upholds it. He expands Torah deeper, he does not cancels it (heaven forbid). We believe that Maran Yeshua came first in the office of the suffering servant according the scriptures and Jewish traditions (Mashiach ben Yosef), and we believe that Maran Yeshua will return in the office of messiah, the conquering king (Mashiach ben David), according the scriptures and Jewish traditions. We believe that Maran Yeshua kept the shabbat, kept kashrut laws, celebrated all of the Jewish holidays, and commanded us to do the same as he did. Any person who does not keep any of these commandments (like our Rabbi told us to do) and thinks that he is following HaShem, and His messiah, that person is sorely wrong. The messiah should provoques us to do HaShem mitzvot (commandments) not to turn us away from them.

We believe that thousands of Jews believed and have believed in Maran Yeshua to be the Jewish messiah through out the generations. From Rabbis, to doctors, from teachers and students, thousands have come to believe that he is the Jewish messiah. We know, and acknowledge Orthodox Rabbis, Yeshiva students, and many learned people of today believe that he is indeed the hope of Israel,  Melech HaMashiach (we do not believe that they need to come out of their Synagogue of their choice if they choose not to, meaning they do not have to come to a Messianic Jewish Synagogue if they choose not to).

We believe that a Jew going to church should get out of there, and rejoin his people Israel. A good Jew never goes to Church but to teach the people from there to give up their paganism.

We believe the WHOLE Torah of HaShem is for us to do. Although for lack of Beit HaMikdash (Temple) and the present exile we can not perform some of its mitzvot (commandments), we are to do the most to do every mitzva that we can at all time.

Messianic Jews practice (at least we try) their faith in a way they consider to be authentically Torah-observant and culturally Jewish. We believe that Messianic Jews who are ethnically Jewish continue to be Jewish, since belief in the Jewish messiah is a Jewish biblical right / truth. We practice Judaism as we understand it, and seek to learn more concerning a life under the tutorship of the Torah, and Jewish tradition (We do not reject it, but welcome it, but seek to understand it in the light of the traditions of our messiah, his mesorah / tradition).

The Bible; The Tanach and the Besora Tova HaGeula / Good News of Redemption (Badly called New Testament or Re-new Covenant / Brit Hadasha) are inspired Biblical scriptures by Messianic Jews. We believe that we need to understand the Besora Tova HaGeula through Jewish eyes, this book was written by Jews to Jews, within a Jewish cultural setting (later on given a spin away from Judaism by anti-Semites non-Jews), thus we seek to redeem our Scriptures and teach them in a way that the historical context is restored, and shed of the goyish (gentile) interpretation that has been assigned for about 1800 years.

We believe that the Torah will be fully re-established when messiah returns. We believe that the messiah of Israel will teach Torah from Zion (as it is written). We strongly believe that if you seek to understand the Besora Tova HaGeula in its fullness, you need to know the Torah very well, the Jewish prophets, and Jewish writtings of 2000 years ago.

We are Zionist. We believe that a true believer in the God of Israel loves the land of Israel, loves the God of Israel, loves the Jewish messiah of Israel, loves the people of Israel (Jewish people). We believe that the land of Israel belongs to the world wide Jewish community (which will make aliya soon).

We believe that the holy Temple will be re-build in its proper area, and the Islamic structure (the abomination that causes desolation) in the temple area will be torn down (may it happen very soon in our days).

We believe that not ONE inch of the holy land should be given to terrorist or any one who does not stands for the interest of the Jewish people, this land is the homeland of the Jewish people. We believe that Jerusalem is the holy city, and Israel the center of the world. We support the government of Israel insofar does not violates the Scriptures of Israel. We do not agree with the giving away of Gaza, Hebron, Shechem, or any other territories to any one but those who love and respect the people of Israel. We do believe that some non-Jews can and should live in the land of Israel insofar they help the people of Israel to settle the land of Israel. We believe that when messiah is revealed a second time, he will help / inspire Jews to return to the land of Israel.

When Mashiach is fully revealed, he will bring world peace like, King Salomon did.

Biblical end times. Messianic Jews hold all of the following eschatological beliefs: the End of Days, the second coming of Maran Yeshua as the conquering messiah (according to Jewish tradition, messiah was going to be revealed then hidden, then again revealed just like Moshe did), the re-gathering of Israel, a rebuilt Third Temple, a Resurrection of the Dead, and the Millennial Sabbath, the world to come. We do not believe in the pre-tribulation rapture (it was invented by a Catholic Jesuit named Manuel De Lacunza 1731–1801).

We believe that because we have accepted the works of messiah in our behalf, that our demonstration of faith is following the commandants of God. We do not follow the commandments of God as a replacement of faith. We have faith, therefore we do the commandments of God.

We believe in the return of lost Jews back into the fold of the congregation of Israel. We believe crypto-Jews must be help to return to the congregation (many Jews were force to convert to other religions). We believe that there are crypto Jews in Muslim countries as well as Christians countries, e.g.: Latin America, India, Nigeria, Pakistan, Turkey, Iran, etc. We believe that for them to return properly, they must circumcise themselves and their children, follow the kashrut laws, learn to observe all the holidays, etc., in short to re-learn to live a Jewish life through belief in the Jewish messiah of Israel.

We do not uphold the idea of Benei Noach (Sons of Noach), we believe that any one who wants to have a serious relationship with God, should learn from Abraham, and do what he did. We believe that the idea of Benei Noach was invented fully when the Emperor Constantine forbade Jews to convert non-Jews to Judaism under the penalty of death.

We believe that Messianic Jews follow Judaism as we undesrtand it, and do not and should not follow Christian practices (we should not), BUT we do understand that is our duty to teach Christians concerning the Jewish roots of the faith, and reject all forms of paganism (we stronly believe that Christians should reject all pagan roots and practices). We believe in observing all Jewish feasts and fasts, including the Sabbath, or Yom Kippur. We believe that when the Jewish messiah is fully revealed,

We believe that Christianity as a religion will have not more use. We believe that Christianity has not future. There is not a word in the Holy Scriptures where Chritianity survives, only Biblical Judaism.

A key difference between Messianic Jews and Reform, Conservative, Orthodox and Ultra-Orthodox Jews (except with the Chabad movement) involves their beliefs about the messiah. The Chabad movement and us believe strongly in the Mashiach. We happen to disagree in who messiah is, but we believe that many chabadnics have come to believe in Maran Yeshua as the Jewish messiah (We met a few, from simple people, to Rabbis).

We are not Jews for Jesus. Nor we are affiliated to that or similar organization. We believe that a Jew who comes to believe in Yeshua, their Jewish messiah should live a closer life to Torah. Jews should not pray to Jesus (Heaven forbid), nor acknowledge him (the Christian Jesus is NOT the same as the Jewish messiah). We believe that Jesus and Yeshua are two different persons. One is anti-Torah, non-Jew (Jesus), the other one is an Israeli Orthodox Rabbi (Maran Yeshua), a Jewish settler who brings us closer to Torah, to love Israel, and the Jewish people. We believe that Jewish people going to Church should come out from there and learn to live a Torah life.

We reject the testimonies of thousands of people who said have believed in the messiah of the Bible, but acted contrary to his ways (anti-semetic). We reject anti-semitisim, force conversions, persecutions done in his behalf (even when they did not know him, nor the Jewish messiah ever asked them to do so). Any one who says loves the God of Israel and the messiah of Israel but hates Jewish people is deceived, rejects the rights to the Jewish people to the Holy Land (like Nutri Karta), he has come to believe in the anti-messiah. It is imposible to love the God of Israel, love the Jewish messiah, and yet hate the Jewish people, and their right to the land of Israel.

We reject all possible rejections of our Bible heritage. The Scriptures of Israel are Jewish, from Genesis to Revelations, and need to be understood within a Jewish context to be understood correctly. Any attempt to understand the scriptures in any other light will provoque errors (like people trying to understand the Besorah Tova HaGeula through Greeks eyes, when all the writters of this amazing revelation are all Israeli Jews!).

We believe in redeeming our messiah from the hands of those who have the wrong idea of who he is (this is why Jewish tradition says that he is sitting at the gates of Rome).

In short, we want Mashiach Jewish. We believe that he is Jewish, and he did not create a new religion. He left to heaven an Israel Jew. After the return of Eliyahu, and Enuch, Mashiach will return as he left, a righteous Israeli Jew who should be listen, and followed.

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

Question: Was Martin Luther anti-Semitic?

Martin Luther, a former German Catholic monk and the father of Protestant Reformation, had made an indelible impression on Christianity and the world of faith. His revolutionary [at the time] views on papal authority, scripture, grace and salvation were a stark departure from the Catholicism of his day. His ideas have influenced millions of Protestants of all denominations for generations and continue to do so. For all the good he’s considered to impart, Luther, however, had a very dark side to him, a horrible legacy that is often swept under the rug and very rarely discussed.

Although Luther did not invent anti-Jewishness, he promoted it to a level never before seen in Europe. Luther bore the influence of his upbringing and from anti-Jewish theologians such as Lyra, Burgensis, (and John Chrysostom, before them). But Luther’s 1543 book, “On the Jews and their lies” took Jewish hatred to a new level when he proposed to set fire to their synagogues and schools, to take away their homes, forbade them to pray or teach, or even to utter God’s name. Luther wanted to “be rid of them” and requested that the government and ministers deal with the problem. He requested pastors and preachers to follow his example of issuing warnings against the Jews. He goes so far as to claim that “We are at fault in not slaying them” for avenging the death of Jesus Christ. Hitler’s Nazi government in the 1930s and 40s fit Luther’s desires to a tee.

So vehemently did Luther speak against the Jews, and the fact that Luther represented an honorable and admired Christian to Protestants, that his written words carried the “memetic” seeds of anti-Jewishness up until the 20th century and into the Third Reich. Luther’s Jewish eliminationist rhetoric virtually matches the beliefs held by Hitler and much of the German populace in the 1930s.

Converting Jews to Christianity: When his efforts at conversion failed, he grew increasingly bitter toward them. In 1543, his most egregiously anti-Semitic book was published, On the Jews and Their Lies, in which he makes outlandish statements regarding the Jews, calling them “a base, whoring people, that is, no people of God, and their boast of lineage, circumcision, and law must be accounted as filth.â€

What shall we do with…the Jews?… I advise that all their prayer books and Talmudic writings… are to be taken from them. I advise that safe-conduct on the highways be abolished completely for the Jews. I advise that their rabbis be forbidden to teach on pain of loss of life and limb. …set fire to their synagogues or schools and bury and cover with dirt whatever will not burn, so that no man will ever again see a stone or cinder of them. …their homes also should be razed and destroyed.

Martin Luther the reformer, the Anti-Semite father of Christian Protestantism. The “Final Solution” proposed by the Nazis against the Jews was firmly rooted in nearly 2,000 years of Church anti-Semitism.

How can some one who says he loves the God of the Bible hate Jews?

http://www.youtube.com/watch?v=ukOWnkc8Fxw

Giving may seem like a sacrifice at times  (especially when money is tight) or we often wonder if the person we give to is worthy or really needs our help, but in reality being charitable to others does more for us, for our relationships with G-d and with our fellow human beings than it does to the people who we give to. Jewish people are renowned for being generous when it comes to charitable giving.

The Hebrew word for charity is “tzedaka”. The word Tzedakah means righteousness, justice or fairness. Doing tzedaka, often translated as €œjustice€ or €œcharity€, is incumbent on all Believers according to the Torah. Usually doing tzedaka involves putting a few coins in a tzedaka box. Our Sages, teach us that there is a lot more to this mitzva than meets the eye.

Don Isaac Abarbanel served as finance minister to Ferdinand and Isabella prior to the expulsion of Jews and Muslims from Spain in 1492. He is reported to have told them that all he owned is what he had given to others.

Giving charity to the poor has a special place among the 613 commandments of the Torah. Actually, the word “charity” is a poor and misleading description of this important precept.

In Judaism, it’s common to follow Maimonides’ Eight Levels of Tzedakah (the Hebrew word for charity or justice found in the Mishneh Torah, Laws of Charity, 10:7-14). The aim is to give as close as possible to level 1. It’s considered a ladder that you climb gradually over time as you mature and have the means to do better. There are eight levels of charity, each greater than the next.

[1] The greatest level, above which there is no greater, is to support a fellow Jew by endowing him with a gift or loan, or entering into a partnership with him, or finding employment for him, in order to strengthen his hand until he need no longer be dependent upon others . . .

[2] A lesser level of charity than this is to give to the poor without knowing to whom one gives, and without the recipient knowing from who he received. For this is performing a mitzvah solely for the sake of Heaven. This is like the €œanonymous fund€ that was in the Holy Temple [in Jerusalem]. There the righteous gave in secret, and the good poor profited in secret. Giving to a charity fund is similar to this mode of charity, though one should not contribute to a charity fund unless one knows that the person appointed over the fund is trustworthy and wise and a proper administrator.

[3] A lesser level of charity than this is when one knows to whom one gives, but the recipient does not know his benefactor. The greatest sages used to walk about in secret and put coins in the doors of the poor. It is worthy and truly good to do this, if those who are responsible for distributing charity are not trustworthy.

[4] A lesser level of charity than this is when one does not know to whom one gives, but the poor person does know his benefactor. The greatest sages used to tie coins into their robes and throw them behind their backs, and the poor would come up and pick the coins out of their robes, so that they would not be ashamed.

[5] A lesser level than this is when one gives to the poor person directly into his hand, but gives before being asked.

[6] A lesser level than this is when one gives to the poor person after being asked.

[7] A lesser level than this is when one gives inadequately, but gives gladly and with a smile.

[8] A lesser level than this is when one gives unwillingly.

Tzedakah is not only used to fulfill physical requirements of the needy but it can also be used to lift others spiritual and psychological well being. Maimonides wrote, “If a poor person requests money from you, and you have nothing to give him, speak to him consolingly.”

There is a story of a beggar who asked a man for money. The man had no money to give to the beggar, so he said to the beggar, “Brother, I have nothing to give you.? The beggar thanked the man. The man asked, “Why did you thank me? I have given you nothing? ” The beggar responded, “You called me brother.” Tzedakah, if done properly, preserves the dignity of the person on the receiving end. Maimonides eight levels of tzedakah are In ascending order….

The opposite of love is not hate, it’s indifference. The opposite of faith is not heresy, it’s indifference. The opposite of life is not death, it’s indifference. Because of indifference, one dies before one actually dies before they die. Charity implies that your heart motivates you to give and maybe give a little extra than you normailly would; tzedakah, however, means doing the right thing no matter your feelings. I guess tzedakah might look like giving to someone in need even if your heart is not in it because it is the right thing to do.

In practice, most Believers carry out tzedakah by donating a portion of their income to charitable institutions, or to needy people that they may encounter; the perception among many modern day Jews is that if donation of this form is not possible, the obligation of tzedakah still requires that something be given. Traditional Jews commonly practice “ma’aser kesafim,” tithing 10% of their income to support those in need.

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

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

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

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

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

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

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

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

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

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

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

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

http://www.youtube.com/watch?v=-ghyiVi9Qqo

Armilus / Anti-Messiah? – ארמלגוס "Rab said: All the predestined dates [for redemption] have passed (according to Daniel 9:26 Mashiach was to come before the destruction of the Beit HaMikdash / Temple), and the matter [now] depends only on repentance and good deeds. But Sh’muel maintained: it is sufficient for a mourner to keep his [period of] mourning. This matter is disputed by Tannaim: R. Eliezer said: if Yisrael repent, they will be redeemed; if not, they will not be redeemed. R. Joshua said to him, if they do not repent, will they not be redeemed! But the Holy One, blessed be He, will set up a king over them, whose decrees shall be as cruel as Haman’s, whereby Yisrael shall engage in repentance, and He will thus bring them back to the right path." Sanhedrin 97b

These times will be of great pain for Yisrael, and ALL the nations of the world will be against her. The world will be following the command of this world leader, who will be a swift talker, thereby convincing the world that he is doing all the things that he does for peace sake, but in reality they are done to the destruction of Yisrael. His name according to Jewish Tradition is Armilius, know by the non-Jews as Anti-christ (this is the king spoken of in Sanhedrin 97b). This Armilius will gather the nations of the world around him and will proclaim himself the world’s true leader. Only Yisrael, the nation of HaShem will resist him. The wrath of Armilius will then rage against Yisrael and those who join them all over the world.  According to the Book of Zecharya, chapter 12 to 14, Melech HaMashiach returns pierced, once He is recognized by His Jewish brothers (by the piercing He has Zecharya 12:10), and they call upon God’s help to deliver them from their enemies.  This is when the end of this age comes, and the Kingdom of Melech Mashiach comes to power, our Sar Shalom / Prince of Peace (Yeshayahu 9.5).

Mashiach is our Prince of Peace; He will rebuild the holy Bet HaMikdash (Temple), and teach us Torah from there. Once there is peace upon Yerushalayim, there will be Shalom every where. If there is not Shalom in Yerushalayim, there will not be peace any where. Let’s pray and be active for Mashiach is coming soon. Our שר שלום / Sar Shalom! 

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

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

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

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

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

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

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

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

7.An Orthodox Jew does one of two things:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

That seems like an excellent deal to me!!

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

Tora: Vayikra/Levítico 26:3 – 27:34
Neviim: Yirmeyahu/Jeremias 16:19 – 17:14
Besora: Mattityahu / Mateo 22:1 – 14

Para el estudio de esta semana hay temas a tratar como lo son: 1- Las Bendiciones de la obediencia; 2- las consecuencias de la desobediencia, y 3- cuando se consagran cosas a D’s.

Muchas veces nos preguntamos el por qué de nuestra situación actual… ¿por qué sufro de esta enfermedad? ¿Por qué no tengo trabajo? ¿Por qué el dinero que recibo no me alcanza para nada? ¿Por qué mi familia está alejada? ¿Por qué D’s está tan lejos de mí? ¿Por qué me siento solo(a)? ¿Por qué por más que trabajo no hay frutos?, etc… estas son algunas de nuestras preguntas cuando nos encontramos con alguna de las circunstancias que mencionamos anteriormente… quisiéramos saber el “por qué a mí”?, pero no nos interesamos en saber en “¿Qué estoy haciendo para recibir esta circunstancia?… así como todo acto tiene una consecuencia, cada cosa tiene una causa. D’s, nuestro Padre nos ha dicho que podemos escoger un camino, el camino de la vida o el camino de la muerte, el camino de la bendición o el camino de la maldición… si queremos bendición, Él nos pide obediencia y si nosotros escogemos desobedecer entonces hemos optado por la maldición… Todo el mundo anhela la bendición pero muy pocos escogen la obediencia… Podemos ver cómo podremos recibir las bendiciones de D’s en Lev. 26:3-13. Y qué recibimos cuando escogemos desobedecer en Lev 26:14-46.

Sé que a nadie cuando está mal, lo menos que quiere y necesita escuchar es “eso te pasa por portarte mal” (como a los niños) y la verdad que yo tampoco me siento en tal posición como para poner una vez más el dedo en la llaga. Solo puedo instarte a que analices que toda cosa mala tiene una causa, y esa se llama “desobediencia”. Quizá digas, “¿pero en qué estoy desobedeciendo?” bueno, yo no lo sé… pero te puedo decir que nuestro manual lo puede decir, la Biblia, la Torá nos lo puede decir, es ahí donde podremos escudriñar en qué estamos fallando, ahí está especificado en qué área estamos mal. Él nos declara que muchas de esas cosas malas las permite e incluso las envía para que nosotros nos corrijamos y aún volvamos a D’s, pues se nos dice la primera vez: “Y si aun con estas cosas no me oyereis, yo volveré a castigaros siete veces más por vuestros pecados” Lev. 26:18 ; y si somos tan cabezas duras que persistimos en nuestro apartamiento de D’s y vivir en nuestra desobediencia nos dice una segunda vez: “Si aun con esto no me oyereis, sino que procedieres conmigo en oposición, yo procederé en contra de vosotros con ira, y os castigaré aún siete veces por vuestros pecados” Lev. 26:27. Bueno, sé que de pronto tú eres una de las personas que dicen “D’s es amor y Él nunca nos maldeciría”! Yo te digo, tienes y no tienes la razón… Si, D’s es amor y es demostrado porque “de tal manera amó D’s al mundo (te amó a ti), que ha dado a su Hijo unigénito, para que todo aquel que en él cree, no se pierda, mas tenga vida eterna” Juan 3:16. Y no tienes la razón “porque el Eterno corrige a quien ama, como hace el padre con el hijo en quien se complace” Proverbios 3:12. Tú porque castigues a tu hijo no te pueden decir que no lo amas!! Lo mismo es con D’s, Él es mi Padre y tu Padre, y porque te ama te castiga y me castiga cuando desobedecemos si así él lo requiere.

Te voy a dar un ejemplo de desobediencia y maldición: D’s nos ordena: “honra a padre y madre, para que tus días se alarguen en la tierra que el Eterno tu D’s te dá” Ex 20:12 y nos dice: “Todo hombre que maldijere a su padre o a su madre, de cierto morirá; a su padre o a su madre maldijo; su sangre será sobre Él” Lv 10:9. Entonces aquí vemos directamente que está especificado el mandamiento, la bendición por hacerlo y la maldición por no hacerlo.

Ahora, D’s no castiga porque sea su placer hacerlo; el da un mandamiento porque sabe que nos conviene no hacer lo contrario, por ejemplo: está el padre de familia que tiene una grande y hermosa finca en la cual hay una piscina para divertirse y hay un lago donde hay peces para la pesca pero que para que sea cuidado el lugar puso pirañas, este padre le dice a sus dos hijos: “pueden ir a nadar y divertirse en la piscina, pero en el lago está prohibido meterse, pues se pueden hacer daño”. -Un hijo obedece pero el otro de caprichoso va y se mete para retar a su padre si es verdad que lo va a castigar por desobedecer.! Te imaginas qué le pasó al hijo que se metió en un lago con pirañas? Su padre era muy amoroso con ellos y por eso les ordenó algo! Así mismo es D’s, Él sabe lo que nos conviene y lo que no y esto debe ser suficiente para que nos esforcemos en hacer Su voluntad!

Como conclusión: D’s nos ordena o nos prohíbe cosas porque él sabe qué es lo más conveniente para nosotros, y para esto nos da bendiciones como incentivos o maldiciones o castigos por desobedecer. Te animo a que escudriñes las Escrituras e investigues la causa que te está trayendo ciertas situaciones negativas que en este momento hay en tu vida! Pide al Padre que a través de su Santo Espíritu te muestre y rearguya el punto de error y tú empieza a andar conforme a la voluntad del Padre que es agradable y perfecta, Rom 12:2

Shabath Shalom.

http://www.youtube.com/watch?v=3cqriyCnT90

13 principles of faith

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

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

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

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

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

1. Know what you believe.

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

3. Know how to teach your beliefs to others.

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

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

The Thirteen Articles of Jewish faith are as follows:

Summary Statements

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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