Generally translated as trust, bitachon is a powerful sense of optimism and confidence based not on reason or experience, but on emunah (active faith). You know that "G‑d is good and He’s the only one in charge," and therefore you have no fears or frets.

That is, if a bad occurrence happens, then true, it is a bad occurrence to us. That is, on the revealed plane to us this appears bad. However, on the hidden level it is good. That is, everything that occurs to us G-d intends for our good. At a particular time an event might appear to us to be bad, however, the inner intent is for our good. Sometimes, after the passage of time this inner goodness in the event will become apparent to us, and sometimes it might never become revealed. Still, our Trust in G-d is that G-d is good and that we believe even the revealed bad contains within it a deeper inner good (just not perceivable by human-kind)

Illustration: Rabbi Akiva entered a town and searched for a place to lay his tired head. But he was unsuccessful in soliciting an invitation for himself. In defeat he camped out on the cold ground outside the city and lit his candle and immersed himself in his book of Torah. Next to him lay his other two possessions: a rooster to wake him up and a donkey to transport him. Regrettably, a lion came and consumed his donkey. As if that wasn’t bad enough, a cat came by and consumed the rooster. To top off his misfortune, a strong wind blew out his candle. But instead of becoming upset Rabbi Akiva proclaimed, "Everything that G‑d does is for the best." In the morning, Rabbi Akiva found the city silent. A band of thieves had ransacked the town, taking the people as prisoner and their possessions as loot. Yes, his loss was for the best. He had slept away from danger, and neither the candle, rooster, nor donkey called attention to his presence.

Unlike emunah, bitachon does not live inside a person in a uniform state. Most of the time it’s fine sitting in the background: You go about your business the best you can with perfect faith that, "G‑d will bless you in whatever you do," and therefore, it’s not your own smarts or hard work that will provide success, but "G‑d’s blessing is what makes a man successful.

One way of explaining the difference between these words is that the former is the belief that G-d exists. The latter is the knowledge thereof, or, more accurately, the result of that knowledge, in mind, heart, and deed.

When a situation arises from time to time when you can’t see any natural means by which you can get out of this. At that point, bitachon needs to wake up and step up to combat. Rather than saying, "Whoa is me! Who can help me?" you say, "My help is from G‑d who makes heaven and earth—and therefore can do whatever He wants with them."

"Bitachon does not mean that I trust that Hashem will fulfill my wishes; Bitachon means that whatever Hashem does, I trust that He’s doing it for the very best."

Our Rabbi Yeshua said: "Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more than food, and the body more than clothes? Look at the birds of the air; they do not sow or reap or store away in barns, and yet your heavenly Father feeds them. Are you not much more valuable than they? Can any one of you by worrying add a single hour to your life? And why do you worry about clothes? See how the flowers of the field grow. They do not labor or spin. Yet I tell you that not even Solomon in all his splendor was dressed like one of these." -Matthew 6:25-29

Perhaps the most difficult middah (attribute) to acquire is bitachon, real trust in HaShem that is expressed in action. The Mishnah Berurah writes that we recite the Torah portion detailing the arrival of the manna every day, “so that one should believe that all of his sustenance comes from Hashem’s providence. As the verse writes regarding the manna, ‘And the one who added did not gain, and the one who depleted did not lack.’”

Bitachon (trust) is an element of emunah (active faith).

http://www.youtube.com/watch?v=csiN-2upci4

Within the pages of the book of Shemot / Exodus in our Holy Torah, we are given a lesson in gratitude hidden within the text for us to discover and receive as an instruction from God to apply to our lives.

(Shemot / Exodus 2:11-12) “One day, when Moshe was a grown man, he went out to visit his kinsmen; and he watched them struggling at forced labour. He saw an Egyptian strike a Hebrew, one of his kinsmen. He looked this was and that; and when he saw that no one was around, he killed the Egyptian and hid his body in the sand.”

(Shemot / Exodus 8:12(16)-13(17)) “HaShem said to Moshe, Say to Aharon: ‘Reach out with your staff and strike the dust on the ground; it will become lice throughout the land of Egypt.’” They did it – Aharon reached out hid hand with his staff and struck the dust on the ground, and there were lice on people and animals; all the dust on the ground became lice throughout the land of Egypt.”

At first, upon reading these two portions of scripture, many will ask, what is the relation between these verses and how can we possibly receive a lesson in gratitude? There is a natural element of the earth that was used in each portion by God to serve a purpose, both in the life of Moshe and for us today, this element is sand/the dust of the earth.

A classical commentary to this portion of scripture is found in the writings of Rashi in his commentary to Exodus / Shemot 8:12 “Say to Aaron. Like the plague of blood, this one could not be brought about by Moses. Since the dust of the land had protected him from discovery when he had used it to conceal the dead Egyptian (2:12), it would have been ungrateful of him to smite the earth (Rashi).

To us sand is just a lifeless element of the earth that we would never think twice about, however in Gods ultimate plan, it served a much deeper purpose. Everything God does is with a purpose and according to His divine and holy plan that was set out before the foundation of the earth and revealed through His Torah. It was no accident that God commanded Moses to say to Aaron strike the ground, because God could have easily commended Moses to do so. It is clear that God wanted Moses to remember and be thankful for what the sand did for him when it hid the Egyptian he killed when he avenged the blood of his fellow Israelite.

We need to be thankful for everything in life, both the inanimate/lifeless elements that God uses to bring about blessings in our life and most important the people we have in our lives. If God wanted Moses to remain grateful to something as insignificant as the dust of the earth, imagine how much God expects us to be grateful for the people He sends into our life to mould and shape us into the men and women of God we were created to be. We need to show gratitude to all people God puts into our life, sand has no feelings that could be crushed when we walk on it, but people do and it is a bad testimony of the love of God within us as believers in Yeshua to be hostile and repulsive to a precious soul in need of the salvation of the God of Israel.

(Mattityahu/Matthew 5:43-48) “You have heard that our fathers were told, ‘Love your neighbour’ – and hate your enemy.’ But I tell you, love your enemies! Pray for those who persecute you! Then you will become children of your Father in heaven. For He makes His sun shine on good and bad people alike, and He sends rain to the righteous and the unrighteous alike. What reward do you get if you love only those who love you? Why, even tax-collectors do that! And if you are friendly only to your friends, are you doing anything out of the ordinary? Even the Goyim do that! Therefore, be perfect, just as your Father in heaven is perfect.”

Here we received a very deep and insightful teaching from our Master and Rabbi Yeshua. We are being taught to not only show gratitude to our friends and those who love us, but also to our enemies and those who hate us. Our Father in heaven is perfect and our Messiah Yeshua is perfect because He is One with the Father, we are commanded as followers of Yeshua to also be perfect in our everyday conduct with our neighbours, both the ones who love and hate us. We see everyday people who deny God and hate Him and don’t even believe in Him and all His glory and yet they are still blessed abundantly, Yeshua teaches us that Our Father does this and it is an example set for us to do the same because there is no reward if we only love and bless those who love us. Our enemies shape and mould us as believers in the God of Israel and His Messiah Yeshua and we need to pray for them and their salvation and revelation to the truth of God within His Holy Torah.

Gratitude is essential for us to internalize and apply in all areas of life, as we have just learned to both our friends, and enemies, those who love and hate us. This is the true Torah or instructions for living from the God of Israel, and there is no other way or Torah to live by. When we look at our tzitzits and our mezuzahs  as reminders of the Torah, we need to deeply understand and internalize within our hearts, minds and souls, what these things represent because if we just look them as just some kind of lucky charm then it becomes an idol in our life and we will just be fooling ourselves in warring them or placing them on our doors because God intended them to be reminders of the Torah, both the outer physical applications and the inner spiritual elements that govern our hearts, minds and souls.

(Yesha’yahu/Isaiah 45:7) “I form light, I create darkness; I make well-being, I create woe; I, HaShem, do all these things.”

We need to also show gratitude for all the good and bad in our lives because it is all the work of God as we see in the portion of scripture from Isaiah above. God is our loving father and He desires to bless us, but just like any Father, He will also send hard times to correct us and bring us back to a life of holiness. We need to be thankful to God and show gratitude when we have good times and also the bad because whatever bad that happened, it could have been a lot worse, but God is merciful and will only bring as much trouble as we can handle at one time. His desire is to correct us and bring us closer to Him and not to torture us for any reason; God has a purpose in everything He does.

(Rabbi Shalom Arush – The Garden of Peace: page 180) “Without gratitude to the agents of Hashem’s kindness, he will never be able to be grateful to Hashem Himself, the true source of loving kindness.” “It is therefore forbidden to treat anything that has benefited or served us in any way with disrespect”

God uses anything and everything to fulfill His purposes here on earth and in each and everyone one of our lives. His agents could include compounds such as sand in the case of Moses and the Egyptian, or it could be the people we encounter in our everyday lives, whether family, friends, or the strangers of the streets including our known and unknown enemies. We need to be thankful for everything because God created it and is using it to fulfill His purpose in our lives to manifest the desires of our hearts according to His will. Our Father in Heaven loves us His children as well as those who hate Him and us, we need to emulate our Father the same way our Messiah and Master Yeshua did, in order to be His true disciples. It is forbidden for us to not show gratitude for everything and everyone who comes into our lives because it is all the work of our Father in Heaven, whether Jews or God fearing Christians (non-Jews) alike, we are all Bible believers and part of Israel, either as the olive tree or grafted in. We have one Torah and one God we serve and if we go any other way, we bring the risk upon ourselves of being cut off as God has warned us many times in His Torah. Therefore gratitude is a fundamental commandment for us to internalize and apply for every great and small event of our lives.

(Rabbi Shalom Arush – The Garden of Peace: page 181) “Rebbe Nachman writes in Sefer HaMidot (Benefitting from others): “Somebody that you benefitted from once, don’t shame him.” Though it is forbidden to shame anyone, it is far worse to shame a person who has been kind to us, since this shows a lack of gratitude.”

We have all benefitted from all kinds of people in one way or another in our pasts, so we need to maintain a sense of gratitude to all peoples from all backgrounds who have helped as Gods agents to shape and mould us into the disciples of Yeshua we are today. Even the backgrounds we all have come from, whether it is a secular one, a past filled with substance abuse, or various religious backgrounds such as Orthodox Judaism or Christianity, although both don’t have the full truth, neither do we but it is our goal we are pursuing in order to serve God better. So we also need to show a gratitude to our pasts because it was all the work of God and His agents in order to shape and mould us into who we are today and it is completely forbidden for us to be ashamed of our backgrounds because it was God’s plan for His glory in our lives. It is also even more forbidden to shame the people of our past or even in our lives today who have benefitted us in kindness, even showing anything other than love to our enemies is forbidden as our Rabbi Yeshua has commanded us.

The secret to lasting joy and blessings in our lives as believers in Yeshua is gratitude for everything in our lives. We need to thank God for everything because it is for our good and His glory, because God makes no mistakes, but we do and the biggest one is a lack of gratitude for what God is doing in our lives and the agents He uses to fulfill His purpose. If you are lacking joy in your life, look deep into your heart, mind and soul and really meditate on the concept of gratitude and see whether you are truly grateful for everything and everyone God puts into our lives. There is no other way to lasting joy and blessings in our lives, shaming others when we need to show gratitude will do nothing but make you look like a fool. It will also be a bad testimony for us as disciples of Yeshua and the Holiness of the Torah and the love and grace it contains. Therefore, the next time you grab your tzitzits in prayer, or touch the mezuzahs on your door posts, remember to be grateful for everything and everyone God sends into our lives and be a light shining the fullness of the love of the Holy Torah of the Almighty God of Israel.

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

There are many times that we go through life waiting for "The best days of our life" and not appreciating the time that we are in now. I hope you will be both challenged and encouraged by this message that shows how we need to not look for the future to enjoy and appreciate life, but rather to make today the best day of our life.

Today, when I awoke, I suddenly realized that this is the best day of my life, ever!

There were times when I wondered if I would make it to today: but I did! And because i did I’m going to celebrate!

Today, I’m going to celebrate what an unbelievable life I have had so far: The accomplishments, the many blessing, and, yes, even the hardships because they have served to make me stronger.

I will go through this day with my head held high, and a happy heart.

I will marvel at God’s seemingly simple gifts: The morning dew, the sun, the clouds, the trees , the flowers, the birds. Today, non of these miraculous creations will escape my notice.

Today, i will share my excitement for life with other people. I’ll make someone smile. I’ll go out of my way to perform an unexpected act of kindness for someone I don’t even know.

Today, I’ll give a sincere compliment to someone who seems down. I’ll tell someone I love just how deeply I care for them and how much they mean to me.

Today is the day I quit worrying about what I don’t have and start being Grateful for all the wonderful things God has already given me.

I’ll remember that to worry is just a waste of time because my faith in God and his Divine Plan ensures everything will be just fine.

Tonight, before i go to bed, I’ll go outside and raise my eyes to the heavens. I will stand in awe at the beauty of the stars and the moon, and I will praiseGod for the magnificent treasures.

As the day ends and I lay my head down on my pillow, I will thank the Almighty for the best day of my life. And I will sleep the sleep of a contented child, excited with the expectation because I know tomorrow is going to be… The Best Day Of My Life!!

Gregory M. Lousignont, Ph.D

Reb Nachman On Joy

This is a little anthology of Reb Nachman’s teachings about joy. What is the difference between sadness and joy? Joy really fills you; whatever you have is fuller, and sadness empties you out. “I don’t have this, I don’t have that,” so even what you have you don’t have. People walk around sad because they don’t know what to do with their future. You have this minute right now. What are you doing with it? The difference between sadness and joy is very simple. Sadness always tells you, “Oy Vey! What are you going to do in ten minutes? What will you do ten years from now?” If you are really filled with joy for one minute, then you will know what to do the next minute also.

Rebbe Natan said that nothing will help us until we learn to say “Thank you” to Hashem. If you lack something, whether it be a soulmate, a job, or children of your own, thank Hashem for an hour a day for your deficiency and you’ll see major miracles.

We should devote half of our daily hitbodedut – 30 minutes a day – to asking Hashem to help us overcome the terrible trait of ingratitude, until we really feel the change within us and we start thanking Hashem for every single blessing in life, the good and the seemingly opposite.

Any person that makes expressions of gratitude a daily part of his or her life – for everything Hashem does, the good and the seemingly otherwise – will see tremendous miracles and solutions to problems that he never dreamed could be solved.

Emunah observations for hayom / today.

http://www.youtube.com/watch?v=voFR7bEAmBU

Imagine having a child, with demonic possession so strong he is mentally incapable of taking care of himself, or imagine what it is for parents to see their child constantly trying to commit suicide. Would you have hope? One man in Mark chapter 9 had such a child, one who from his adolescence could not control himself and often was saved from the fire and from drowning. The mother and father must have prayed brought him to ever rabbi imaginable, possibly even to the high priest himself, yet they had no hope, every physician was dumfounded. -Help my unbelief-

Yet Baruch HaShem, here comes a man, with the power of HaShem upon him, and what does the Father do, well he takes action of course, bringing his ill child before the Master he ask Yeshua to heal him. It is obvious that though hope was frail in this man it had not been drenched just yet, a spark still remained. Before I should get to the ending of the story it is important to mention that the man said he spoke with the disciple of Yeshua to cast the demon out but they could not. Skipping ahead the disciples asked his “why could we not cast it out” Yeshua said that only by prayer and fasting can these things be accomplished. -Help my unbelief-

Fasting is the physical manifestation of dying away to self (Bitul), it is the rejection for the natural as we yearn to unify ourselves to the supernatural. Therefore one can say that perhaps there was a hint of pride in the disciples at this time, for they sought honor to heal this one with the dumb spirit and HaShem would not hear them. Perhaps. Then there is prayer, a man Yohanan once told me prayer is one of the physical manifestation of faith, if we don’t pray its because we don’t believe HaShem to do the things we desire. How true is this? How often it is that we take thing into our own hands and only remember HaShem when it becomes too unbearable. -Help my unbelief-

Friends as I write to you at this time I struggle with these two so much, self which is sometimes manifested in pride, and faith or should I say the lack thereof. Yet if its our lack of faith that keeps us from overcoming our demons we should cry the more “HaShem help my unbelief”. Beloved without faith it is impossible to please the Father, because by faith all things are possible. Do not limit HaShem but ask him to help your unbelief, and he will increase our faith, remember the word of Shaul- Pray without ceasing.

http://www.youtube.com/watch?v=es3T6WGRf4Y

Prayer is also referred to as, service of the heart, it takes time and commitment each day to stop, meditate and offer honest prayers from the heart to the Almighty Father.  The main "weapon" of Mashiach–and of every believer is prayer. Every tefilah (prayer), every bracha (blessing), every whispered thanks, every Psalm and every hitbodedut (private, secluded prayer in one’s own words) brings the geulah (Redemption) that much nearer.   

During hitbodedut, we speak to God, ask Him for whatever we need, confess our wrong doings and thank Him for all the good that He has done for us (even what may see bad, because true emunah / faith and bitachon / truth see only good in what HaShem is doing!).   When we take time out of our busy lives to be alone with our Creator, to pour out our hearts to Him, to  ask Him for guidance and forgiveness and share our troubles with Him, we are binding with the Almighty through bringing Him into our daily lives. Indeed, hitbodedut is a powerful tool in our spiritual growth.  

Devote a few minutes for praise, thanks and supplication to God for everything that He does for us. Confess where you’ve gone wrong, articulating your remorse and your commitment not to repeat those mistakes in the future. Ask God to help you fulfill that commitment. Then, request God’s guidance and assistance for everything and anything, both physically and spiritually. Although hitbodedut might appear difficult, it’s really very easy and simple. So don’t get discouraged! You should therefore set aside some time each day for heartbreak. You should isolate yourself with a broken heart before God for a given time. But the rest of the day should be joyful.
 
According to Rebbe Nachman: “Hitbodedut is the greatest thing – above all else. That is to establish at least one hour or more to be alone in some room, or in the field, and to voice one’s dialogue between himself and his Owner. Reasoning and arguing with graceful words of appeasement and conciliation, requesting and beseeching before Him who is Blessed to bring one close to His service in truth. And this prayer and supplication should be in the language one speaks naturally.” -Likutei Moharan II, 25

Our Rabbi, Yeshua set the example for us, “And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed.” (Mordechai / Mark 1:35) “And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone.” (Mattityahu / Matthew 14:23) “And he withdrew himself into the wilderness, and prayed.” (Uri / Luke 5:16)

Ultimately as we keep His Commandments and delight in Him or whether we fall short and need disciplining we recognize that HaShem is the only source of goodness, He is our Father and Creator, the ONE who called us to Himself. We’re not going anywhere in this life without prayer and hearing from the Father! Go ahead, put this paper down, and go pray! Yala!

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

Rav Volbe Ztl states in his book, Ali Shur, that emunah (active faith) is a reality, not a concept.  It is the purpose of creation and the foundation of existence.  It’s our life preserver to which we cling with a vice like grip.

Emunah is actually a way of thinking. A person who looks at the world with the mindset of Emunah looks for the Hashgacha Pratis (Divine Providence) in everything.  He sees Hashem in “Nature” and in every historical event.

Emunah is the opposite of blind faith.  It’s a perspective of being able to see things with a perfect clarity because Emunah is not an intellectual conclusion. Navuah (Navi) means to be able to see Hashem, and Emunah is a piece of navuah.

It comes out that a ba’al Emunah (the one who masters Emunah) is a person that knows with a certainty that Hashem is here, which culminates in a palpable feeling of living with Hashem. 

The meaning of this world as seen through eyes of Emunah is to turn fate into destiny.  By seeking Hashem,you are acknowledging Ein Od Milvado (there none one but HaShem), that there is nothing other than Hashem. 

Emunah tells us that there are no accidents in this world, knowing that HaShem allows what seems to be bad for our ultimiate good! HaSatan, or demons do not have permision to attack us without express permision form HaShem, this is also part of emunah, and that because we have an open door, which HaShem want us to close (via teshuva / repentance) and this is why he allows them to bother us within limits, and we learn that even this is for the ultimate the best!

The Gemara (Chullin 7b) quotes the statement of Rabbi Chanina ben Dosa, that the words "Ein Od Milvado" exclude even the powers of keshafim – sorcery. Once, the Gemara relates, a sorceress tried to take some earth from under Rabbi Chanina’s feet, in order to cast a spell over him. "Go ahead," said Rabbi Chanina, "it will do you no good – for it is written, Ein Od Milvado!"

Rabbi Chaim Volozhiner (Nefesh HaChaim 3:12) explains that Rabbi Chanina was not relying on a miracle to save him. Rather, Rabbi Chanina, "had firmly established in his heart the emunah [belief] that there is no other force in the universe other than the will of HaShem. He was so connected in his mind to the Master of all forces that it was clear to him that nothing else has any control or existence at all. With this conviction, he was confident that the forces of sorcery could have no influence over him – unless HaShem so desired." When he declared, "Ein Od Milvado," he was emphasizing the clarity of his perfect faith.

For by grace you have been saved through faith; and that not of yourselves, it is the gift of G-d. (Ephesians 2:8) For there is one G-d, and one mediator also between G-d and men, the man Yeshua the Messiah. (1 Tim. 2:5) 

Ein Od Milvado – HaShem echad, uShmo echad!

http://www.youtube.com/watch?v=kZe3uXHpSOY

Maaser a question of Emuna and Bitachon. Definitions: Maaser (Tithing) a question of Emuna (Faith), and Bitachon (Trust).

Maaser means “a tenth.” It’s based on the Hebrew word eser or ten. As a rule, it refers to donating ten percent of whatever to whomever. While maaser may seem like a lot of giving, it’s actually all about receiving. Just like sacrifices, which primarily benefit those who bring them, giving maaser whips you into spiritual shape by forcing you to extend yourself. Income maaser is given from all gross income and monetary gifts which a person earns or receives.

Giving maaser is a question Emunah (Faith) and Bitachon (Trust), why? Because we must believe that Ribono shel Olam (the Creator of the Universe) sees all we do, and re-pays us for ALL the good we do as well re-pays us for the bad we do. By fulfilling the mitzva we are commanded to watch / observe the blessings of HaShem as we are faithful to Him in giving the maaser. If you do not give Maaser you do not have Emunah, and you do not have Bitachon, instead you trust in your self, and therefore you are an idol worshiper, since you believe that the one who provides for all your needs is yourself and not HaShem (who is good to all His creation).

Maaser money is NOT ours no matter what. So giving tzedaka from maaser money should not be too difficult to do. As long as we understand that the 10% that comes off the top of our income for tzedaka does not belong to us.

But after giving Maaser, something bad happened. So what do I make of that? Perhaps had you not given the tzedaka something worse could have happened and the fact that you did give the tzedaka, you only had to buy new tires.

Years ago there was this firm believer man who was stabbed by a disgruntled employee. People were horrified and were davening for him as he was taken to the hospital for surgery. During the surgery, the doctors discovered a malignant cancer. The victim apparently had no symptoms, and the stabbing actually SAVED his life at that time. What seemed soooo bad was actually so beneficial to him.

Is there any difference between the Mitzvah to give Tzedakah (charity) and the obligation to give 10% from our income? What unique laws are involved in this obligation, and what is the reward for giving Maaser properly?

1. Although the obligation to give Maaser from our income is a sub-category of the overall commandment to give Tzedakah, there are many unique laws involved in fulfilling this obligation that need not be kept when fulfilling the “standard” Mitzvah of giving Tzedakah.
2. Although anyone who gives Tzedakah has a guarantee from our Torah that he will not be impoverished by doing so, one who properly separates 10% of his income to charity has a guarantee that he will be repaid for every penny that he gives to charity, and that he will become wealthy over time. As a matter of fact, it is permitted to “test” HaShem by separating Maaser and seeing if he will receive the wealth that he has been guaranteed, although regarding other commandments, including the Mitzvah of giving Tzedakah, it says (Devarim 6:16) “You shall not test HaShem”.
3. Anytime a person gives money or items to charity he fulfills the Mitzvah of giving Tzedakah, even if he does not keep an accounting of what he has given throughout the year. However, the obligation to give Maaser is only fulfilled if it is separated and given based on an exact accounting system, i.e. an actual one-tenth or one-fifth of his annual income. Only if this is done can he expect to become wealthy based on the Torah’s guarantee.
   Therefore, in order to properly fulfill this obligation to give Maaser, a person should stipulate in the beginning of each year that when he does give charity throughout the forthcoming year, exactly one-tenth (or one- fifth) of his income is being given to fulfill his Maaser obligation, and any money given above and beyond his amount will be for the purpose of performing the “standard” Mitzvah of giving Tzedakah. In this manner, he can fulfill the Halacha to give an exact amount to fulfill his Maaser Kesafim (ma’aser means “a tenth,” kesafim “money”) obligation.
4. According to the opinion of the Vilna Gaon, this wealth is guaranteed only for someone who gives one-fifth of his income to charity. If you only separate one-tenth, your guarantee is only that you will have all of the basic necessities for living, and that, through various means, you will be reimbursed for the money that you have given to Tzedakah. However, we do not find this distinction regarding this guarantee of wealth in the words of the Rishonim and Poskim. Therefore, it can assumed that someone who is of modest means who meticulously fulfills his obligation to give one-tenth of his income to Tzedakah, and he is really not capable of giving more, can be assured that he is guaranteed to become wealthy also.
5. This guarantee of wealth that we mention above is only if the entire Maaser amount is given to poor people who study Torah, or other truly impoverished people who require these funds to sustain their families with the basic necessities of life (based on today’s standard of living). Although the custom today is to allow for Maaser money to be used for certain communal needs and certain Mitzvos, a person has no right to expect this guarantee of wealth to be fulfilled if he does not give it to the poor in as direct as a manner as is possible. A person’s impoverished relatives take precedence over other poor people when dispensing personal Maaser funds.

Separate a tenth so that you will become wealthy!

Rav Yochanan additionally states there that it is permitted for a person to give Maaser with the express intent of testing HaShem to see whether he will actually receive the promised wealth. This is because HaShem told us through the prophet Malachi (3:10), “Bring all of the Maaser into the storehouse, so that there will be food in My house, and put me to the test in this, says HaShem, if I will not open the windows of heaven and pour out for you immeasurable blessings”. Tosafos there quote the Sifri that the obligation of separating Maaser that Rav Yochanan is referring to is not only from the grain harvest, but also from any profit a person makes from business deals, salary, or even gifts that he receives. Also, the promise of wealth applies to proper separation of such Maaser. This is stated as the Halacha by the Bais Yosef and the Rema in Yoreh De’ah (247:4), and by the Chofetz Chaim in Sefer Ahavas Chessed (Vol. 2 Ch. 18).

This ten percent is calculated after deducting business expenses and income tax from the total income. Household expenses, sales tax and property tax cannot be deducted.

There’s a positive mitzvah to give Tzedaka (charity) to the poor people of Israel. This great mitzvah brings the ultimate redemption closer. HaShem is merciful with those who are merciful on others and one won’t become poor because one’s charity. One should think about how difficult it is to part with one’s money because really that money isn’t one’s own rather it’s a loan from HaShem in order to do His will.

Who should give? Even a poor person who has some money of his own that’s not needed for business should give Tzedaka even if it’s only a small amount.

The minimum obligation for Maaser is to give 10% of your income to poor people. One who wants to be extra scrupulous and tithe “B’Ayin Yafeh- with a good [generous] eye” should tithe 20%.

Your maaser money is not yours, it is HaShem’s.

The Gaon of Vilna was of the opinion that the obligation of Ma’aser is 20%, and those who do not give the full Chomesh (fifth) are transgressing many positive and negative commandments.

The Chofetz Chaim enumerated six exceptions to the aforementioned rule, instances where one may (and is encouraged to, and sometimes required to) spend  beyond the 20% of his/her net worth, as follows:

1. In situations of life and death, one must spend down to his/her last penny to save a life.
2. In an area where poor people are prevalent, one may spend more than usual to help feed them.
3. An extremely wealthy person may spend beyond 20% of his/her worth, as doing so will still leave them with plenty of money to live comfortably.
4. One who gets a weekly paycheck from which they sustain themselves, may use the remainder for Tzedakah, after purchasing their weekly needs,  even if  that amount is more than 20% of the paycheck.
5. To support Torah learning, one is allowed to spend above the 20% (See Shita Mekubetzes Kesubos ibid.)
6. One who in any case spends beyond their means for unnecessary items,and buys every vain item that strikes their fancy, may do the same for Mitzvah expenditures, even to the point of spending much more than 20% (Chofetz Chaim in  Ahavas Chesed Vol. 2  Perek 20. See also  Derech Emunah from rav Chaim Kanievsky Shlita Hilchos Matnas Aniyim, Perek 7 Os 26)

Other rules on giving Maaser.

When one is R”L on his/her deathbed, they may give away all of their money to Tzedakah.(according to the Rama Yoreh Deah 249:1)

Some Poskim maintain that even on one’s deathbed he/she shouldn’t give away all his/her possessions, but may only give away a third or  half of what they own. (Pri Megadim Orach chaim end of Siman 656, Kitzur Shulchan Aruch Siman 34:4. See also Igros Moshe Choshen Mishpat Vol. 2 Siman 50 and Ahavas Chesed ibid.)

It is a good idea to have a separate bank account, where you deposit all the money that is for Ma’aser. Thus, it will always be easily accessible to you when the time to give to  a poor person/worthy organization arises. (As is written in the last will of the father of the Shla HaKadosh and in the Shla in the 4th Perek of Chulin. See also Shu”t Shevet HaLevi Vol. 5 Siman 133)

It is also a praiseworthy custom to immediately “separate” Ma’aser from any money earned and put it in the special account, rather than simply noting the amount due, and writing a check for that amount when the time comes. Doing this will ensure that you won’t forget to separate the Ma’aser.

Also, the Seforim write about the blessings that will descend upon a person who “separates” the Ma’aser before actually giving it to Tzedakah. (See Alshich beginning of Parshas Terumah where he expounds upon this concept)

Any money that one earns is subject to the obligation of Ma’aser. This includes monetary gifts, money that was found or any other money that is now lawfully yours.

According to many Poskim it is either mandatory or a very praiseworthy act to give Ma’aser from non monetary gifts as well. (According to the Chazon Ish, doing so will save the giver from much harm). The Vilna Gaon: “Who keeps Maaser is guarded from harm.”

The way to do this is to figure out how much the gift is worth (the lowest price possible to pay for this item on the open market), and then give 10% of that value to Tzedaka.

One who receives money from his/her parents or in-laws for living expenses must give Ma’aser from that money. (Psak of Rav Moshe Feinstein Zatzal and Rav Shlomo Zalmen Auerbach Zatzal. However, Rav Moshe writes that if the money is given to the Chasan (groom) for the express purpose that he may sit and learn calmly without worrying about providing for his wife, he is exempt from Ma’aser. See Igros Moshe Yoreh Deah Vol. 2 Siman 112)

A poor person that receives money from Tzedaka should give 10% of what he receives to another poor person. (According to the Peleh Yoetz, chapter on Ma’aser).

If money was stolen from you, and you already gave up on ever getting it back, and then it was returned to you, it is considered a “new gain” and is subject to Ma’aser. (Sefer Chasidim 144)

The same applies to money that you lent to someone, and you gave up on ever getting it back. If you do indeed get it back you are required to give Ma’aser from it. (Shu”t Teshuva M’Ahava Vol. 1 Siman 87 and Sefer HafLa’ah Kesubos 50b)

If one inherits money, it is subject to Ma’aser, even if the one he inherited from was scrupulous to give Ma’aser and thus this money was already tithed, the son is considered a new owner must give Ma’aser again. (Elya Rabbah Siman 156, Shl”ah HaKadosh Siman 262)

Money won in a lottery or raffle is subject to Ma’aser. If the earnings are taxable, Ma’aser must only be given from the post-tax winnings. (Rav Moshe Feinstein Igros Moshe Orach Chaim Vol. 4 Siman 76. Regarding if the raffle was bought initially with Ma’aser money, we will discuss in the near future)

It is best to distribute your Ma’aser money to the poor people /worthy organizations as soon as possible, rather than letting it sit in your account, as letting it sit for too long may lead to a transgression of “Bal T’Acher- Do Not Delay”.

However, if someone is financially strained, his (and his family’s) needs take precedence and he should provide for himself (and his family) before giving other poor people. (See Radbaz on the Rambam Hilchos Matnas Aniyim Perek 7 Halacha 13. See also Igros Moshe Yoreh Deah Vol. 2 Siman 75)

According to all opinions, Ma’aser money may be used to purchase Sefarim that will be lent to others who cannot afford to buy them on their own, even if the buyer can afford to use his/her own money for this purpose. (Bais Dino Shel Shlomo Y”D Siman 1. See also Ahavas Chesed Vol. 2 Perek 19:2 who writes that it is a unanimous Psak and there is no room to be stringent. See also Shu”t Chasam Sofer Y”D Siman 249)

It is permitted, according to all opinions, to purchase Sefarim with Ma’aser money and donate them to a Shul or Yeshiva. (Shu”t Shevet Haleivi Vol. 7 Siman 194)

Ma’aser money may be used to support “Kiruv” organizations whose mission it is to help our non religious brothers and sisters find their way back to our father in heaven. (Bais Dino Shel Shlomo. Dayan Yisroel Yaakov Fisher Zatzal even allowed using Ma’aser money to pay for “Kiruv” courses.)

Properly separating and giving Ma’aser causes a person to become wealthy (Talmud Shabbos 119b. See also Rabbeinu Yonah’s commentary to Pirkei Avos Perek 3 Mishna 13)

Although it is prohibited to “test” HaShem, there is an exception when it comes to Ma’aser, as the Posuk (Malachi 3:10) states  “V’Chanuni Na B’Zos amar HaShem- Test me with this, said HaShem” (see Malbim’s explanation this Posuk. See also Me’iri to Taanis 9a. See Shulchan Aruch Y”D Siman 247:4 that this exception is only for Ma’aser and not all Tzedaka. Rabbeinu Bachya in the introduction to Parshas Ki Savo disagrees, and maintains that one may test HaShem with all Tzedaka)

In conclusion:

In the merit of properly giving Ma’aser, a person’s prayers will be answered (Mateh Moshe Vol. 2 Ma’alas Tzedaka Chapter 8 based on the Midrash)

Properly giving Ma’aser can help save a person from sicknesses (The Steipler Zatzal based on Midrash Bamidbar Parsha 9 Siman  671)

Properly separating Ma’aser can prevent miscarriages (Chazon Ish, story quoted in Sefer Maaseh Ish Vol. 1 Page 144. This is also the advice of Rav Chaim Pinchas Scheinberg Shlita to people who have a tendency to miscarry, and it has worked on countless occasions.)

We see from this that it is permitted to declare that I am giving the correct amount of tzedakah and expect that Hashem will reward me with wealth.

Chazal tell us that someone who sets aside a tenth of his income for tzedakah is rewarded with wealth. The Gemara even states that one may test HaShem to see whether this bracha is fulfilled, something that is normally strictly forbidden (Gemara Taanis 9a). The is permitted to "tell" HaShem- "I am making my maaser kesafim calculations very carefully. I expect You to make me wealthy."

http://www.youtube.com/watch?v=4G6v_mewCHo

Anyone can experience the Infinite Light, at least for a limited time. Just close your eyes and meditate on the fact that nothing exists but Bore Olam (the Creator of the universe), until you forget yourself completely. Then automatically all your sufferings will cease.

The more one is aware of serving God and becoming a conduit for God’s will, the greater the rectified ego can lead others: "

"He used to say: Do His will as if it was your will that He may do your will as if it was His will. Make your will of no effect before His will that He may make the will of others of no effect before your will." Pirkei Avot- Ethics of the Fathers; Chapter 2:4

In relation to man, one must be sure that any action initiated for the sake of others comes from sincere intent and not from self-serving interests or hidden agendas, let everything done for the sake of heaven.

A life of Torah and mitzvot is the surest path to a good life. It is the very best thing for a human being and will bring him to the greatest fulfillment in this world

In short, if a person wants to have good relationships with his parents, spouse or children he should follow the directives of the Torah. If he wants to have a healthy body he should follow the laws of Kashrut (eat kosher food).

If he wants to create healthy children he should keep the laws of Taharat Hamishpachah (the laws of family purity).

If he wants to have a healthy mind and heart he should lay Tefillin and study Torah. To create a healthy atmosphere at home he should create a home where Torah is studied and mitzvot are kept.

If he wants family dialogue he should have a Friday night table upon which words of Torah are discussed.

If he wishes to be protected he should have a mezuzah on his door (by keeping the physical mitzvot at home with the right intention, keeps our home kosher and protected by Bore Olam / the Creator of the World).

If he wishes for Divine benevolence he must dispense charity to the needs.

These are the pathways, not only to bliss in this world, and in the world to come.

True happiness is achieved by feeling awe and nullification (bitul) towards the things, people and experiences that have come into your life (your memories) that you did little or nothing to influence their entry into your life. Focusing on these things is what makes a person happy, knowing that HaShem is in control at all times, and He is the one who provides this soul sastifiying experiences.

Pray to HaShem only, seek Him as He can be found, in the merit of Avraham, Yitzak, Ya’acov, David, and of course, our Rabbi, Maran Yeshua. Amen.

http://www.youtube.com/watch?v=6YZJGW5G4Y0

“You shall bind them as a sign on your hand and they shall be as frontals on your forehead.” (Deuteronomy 6:8) This statute has been traditionally interpreted as the law of tefillin (phylacteries). Tefillin consist of small, hollow, black leather boxes that contain several parchments of relevant Scripture verses: Exodus 13:1–10; 13:11–16; Deuteronomy 6:4–9; 11:13–21. The small black boxes are bound on the arm and forehead by means of long, black leather straps, thus literally fulfilling the commandment of binding the Torah on the hand and the forehead.

Our Rabbi criticized certain Pharisees for broadening their tefillin, but it should go without saying that our Rabbi Himself wore tefillin. In the days of our Rabbi, the straps of the tefillin were far less encumbering than the modern version, and they were worn all day long. During the Hadrianic persecutions in the Second Century CE, Rome outlawed the wearing of tefillin. During those days, “Many Jews risked their lives in order to wear tefillin.” (b.Shabbat 130a) As a result, Jews began wearing tefillin only during the morning prayers, a practice which continues to this day.

Criticizing the way they were worn implies Yeshua’s acceptance of the practice and sages’ literal interpretation of the biblical commandment.

There is some argument over whether the commandment of tefillin was meant to be taken literally, or if it is just a figurative language. In the Near East, it was once common for blood covenant partners to exchange amulet-like pouches which contained tokens, or even full copies, of their covenant obligations to one another. These were worn as bracelets or necklaces. The commandment of tefillin is consistent with that ancient ritual, especially when one considers the rabbinic tradition that God Himself wears tefillin with Israel’s name on them. In that sense, the tefillin are similar to wedding rings. In fact, while a Jew winds the black leather straps for tefillin of the hand about his middle finger like a ring, he recites the betrothal passage from the book of Hosea:

“I will betroth you to Me forever; Yes, I will betroth you to Me in righteousness and in justice, in lovingkindness and in compassion, a I will betroth you to Me in faithfulness. Then you will know the LORD.” (Hosea 2:19–20)

The binding on of tefillin is a tangible, ritual reminder of our obligation to bind God’s commandments on our very lives. God’s Word is to be between our eyes, filtering all that we see and think. It is to be bound on our hands, weighing all that we set our hands to do.

Our Rabbi Yeshua was asked, what was the greatest commandment in the Torah, Yeshua replied with the beginning of the most important scriptural prayer that every Jew recites 2 times each day, the Shema (Mark 12:28-30) which is found in the Torah. That should give serious credence to the statement that our Rabbi Yeshua was certainly Torah observant.

Tefillin are traditionally worn by men at the Shacharit or morning prayer service on weekdays. Wearing Tefilln to me is a commintment to love my God. Our Rabbi, Maran Yeshua empowers our laying of tefillin, bringing a deeper spiritual reality we wish all our Jewish family to know. He is truly the One who binds us to the Eternal One.

I am Sephardi, so I follow the Rabbinical interpretation for the mitzva. I think if I don’t then I making a new church instead. Mitzvot have a historical value. In the caves of Israel they found ancient Tefillin, I have seen them, they look very similar than the ones I wear. So I Jew it like that.

The binding on of tefillin is a tangible, ritual reminder of our obligation to bind God’s commandments on our very lives. God’s Word is to be between our eyes, filtering all that we see and think. It is to be bound on our hands, weighing all that we set our hands to do.

http://www.youtube.com/watch?v=mcjjIjMGoM0

(Pirkei Avot 3 Mishnah 17) “Rabbi Akiva said: Mockery and levity accustom a man to immorality. The transmitted Oral Torah is a protective fence around the Torah; tithes are a protective fence around wealth; vows are a protective fence around abstinence; and a protective fence for wisdom is silence.”

All fences, whether physical or spiritual, all serve a purpose which is to guard and protect something precious contained inside. Fences are built around most homes and businesses to keep out thieves and even wild animals when it gets dark. However, the fences here in this Mishnah serve a much deeper purpose in our lives as believers, to protect us from spiritual darkness and corruption.

The Oral Torah has sustained the Jewish people for thousands of years, directing the path of their lives in regards to how the Torah is lived out, otherwise known as Halacha. Within the Messianic Jewish world, there is much debate in regards to our relationship to the Oral Torah, and in the words of our Holy Rabbi Maran Yeshua, not mine we see a direct endorsement of the Oral Torah and the Halacha of the Rabbis.

(Mattityahu/Matthew 23:1-3) “Then Yeshua addressed the crowds and His talmidim: “The Torah-teachers (Rabbis) and the P’rushim,” He said, “sit on the seat of Moshe. So whatever they tell you, take care to do it. But don’t do what they do, because they talk but do not act!”

The purpose of the Oral Torah is not to tie heavy burdens on our shoulders or add to the Torah, but rather it is a correct way to carry out the Mitzvot or commandments of the Torah based upon the revelation at Sinai to Moshe by HaShem. One factor to remember however is that Maran Yeshua is the highest rabbinical authority in our lives and all Halacha by all the great rabbis of Israel must be in harmony with the Halacha of Maran Yeshua and His appointed talmidim in the Good News of Redemption.

There are countless occasions where people claim to be led by the “spirit” in regards to how the Torah or Bible is to be lived out but is it always the spirit of truth? The Torah can be misused and people can even be repulsed by and turned away from the Torah because of a misuse of the Torah based upon a moment of spiritual suspense or ecstasy. This is why a fence is necessary so that we can always be led by the Ruach HaKodesh, the spirit of truth. This fence is not a burden but a force of divine protection to keep us from deviating to the right or left away from our path of truth into spiritual deception. As for the writings in the Good News of Redemption otherwise known as “the new testament”, there is a necessity also for a fence and standard Halacha so that we as Jewish and non-Jewish believers can all be united in faith, resulting in a hastening of the coming of Mashiach soon in our days. The Messianic movement desperately needs a set standard Halacha and which will serve as a protective divine fence that will protect us from spiritual darkness. A last word regarding Oral Torah; this is not a forceful statement demanding all believers must follow Oral Torah because it is a decision each believer must make with serious contemplation and prayer. The purpose of this study is to open our minds to a deeper understanding of the Holy Scriptures in their original context the way they have been understood for thousands of years, especially during the times of our Rabbi Maran Yeshua.

The thought of tithing as a protective fence for wealth is new to a lot of believers because the Pirkei Avot is not studied at most congregations. However we can see in the Tanach in the book of Malachi a biblical source for this teaching.

(Malachi 3:10) “Bring all the tithes into the storage house, and let it be the sustenance in My Temple. Test me, if you will, with this, says HaShem, Master of Legions, [see] if I do not open up for you the windows of the heavens and pour out upon you blessing without end.”

Not only is the tithe a protective fence for our wealth, but the tithe itself will activate the blessings from heaven which will pour out upon us and overflow, as it is written.

(Psalm/Tehillim 23:5) “My cup overflows”

Traditionally during the Havdallah service after Shabbat, wine is poured into a cup until it overflows, which is symbolic for an upcoming week of overflowing blessings. How much more so should we expect blessings with this test from HaShem, the only test He has given us within the entire Bible, this is a true test of Emuna to which God we serve, God or money.

Millions of people put their trust into mutual funds and investments both high and low risk and the is nothing wrong with it because it is a type of storehouse for grain which was used anciently, but the key thing to remember is the true protector of our investments and savings are not the economy and smart business men, but rather it is HaShem, and the divine fence of protection which He will set around our wealth, which will both protect and abundantly increase it in miraculous ways that will leave others in shock and awe because it will defy all logic taught in our institutions of higher economic education. Set up a divine fence today and tithe put your faith in HaShem and your cup will overflow without end.

A very interesting fact within the Hebrew text in regards to wealth and tithing is that they come from the same root word which is עשר (Osher – Wealth); (Aser – Tithe). To those unfamiliar with Torah Hebrew this is new and important information because it shows the direct link between tithing and wealth and how one, the מעשר (Maaser – tithe of one tenth) is a divine fence for the other, עשר (Osher – Wealth).

Another point to state is that both the tithe in Malachi 3:10 and in the Hebrew text above are Temple related. Today we do not currently have a Holy Temple; however by the will of HaShem we will have a בֵּית־הַמִּקְדָּש Beit HaMikdash (Holy Temple) tomorrow in Jerusalem. King David in his day did not have a Holy Temple either but he longed for its construction in his days, and his cup still overflowed with blessings, we too must long for the Holy Temple just as King David did as well as the coming of the Mashiach so that along with our tithes into the body of Mashiach (our Messianic congregations) which is also a Temple, we will be abundantly blessed and our cups will over-flow.

These are just a few examples of the divine fences that are there to protect us, and not burden us in our everyday lives. Yeshua himself used and set up divine fences within the writings of the Good News of Redemption, some of which most readers follow strictly without even knowing, this however will be covered in future studies. For now, to those reading who truly believe in HaShem and His Word, set up a divine fence today and tithe so that HaShem will open the windows of Heaven and pour out endless blessings upon your life, with a protective fence around it where thieves cannot steal and rust will not rot it away, both here on earth and in Heaven.

http://www.youtube.com/watch?v=8P1Q0VEZsOk

(Divrei-Hayamim Bet/2 Chronicles 20:1-3) “Some time later, the people of Mo’av and the people of ‘Amon with other ‘Amonim came up to fight Y’hoshafat. Y’hoshafat was told , “A huge Army from beyond the [Dead] Sea, from Aram, is on its way to fight you; right now they are in Hatzatzon-Tamar” (that is, ‘Ein-Gedi) Y’hoshafat was frightened, so he determined to seek HaShem. He proclaimed a fast throughout all Y’hudah.”

We, just like Y’hoshafat have all had times in our life where we are faced with an enemy or many at one time. Some people choose to retaliate with a sword, or guns or bombs; however some choose Emuna, just like Y’hoshafat and seek God to rise up and defend them. In this study on Emuna, we will see how the power of praise and worship enrich our Emuna and bring us closer to God in our times of trouble.

Although Y’hoshafat was frightened, just like we all get, he did not immediately resort to a carnal retaliation. Because he had Emuna, and not an earthly mind-set, he was able to seek God to deliver him and the people of Y’hudah from trouble. The people of Y’hudah under the leadership of Y’hoshafat the King were unified and this is very crucial because the Messiah, Rabbi Yeshua taught us (Mattityahu/Matthew 12:25) “However, knowing what they were thinking, Yeshua said to them, “Every kingdom divided against itself will be ruined, and every city or household divided against itself will not survive.” Y’hudah clearly understood this concept as we can see in the next portion of scripture (Divrei-Hayamim Bet/2 Chronicles 20:4) “And Y’hudah assembled to seek help from HaShem; they came from all the cities of Y’hudah to seek HaShem.” They were all united in one cause, to seek God for deliverance from the enemies against them; they came together in fasting and prayer where Y’hoshafat delivered a powerful prayer from (20:6-12), just like Yeshua in the wilderness, the power of fasting and prayer increased their Emuna which would overcome the enemy against them.

(Divrei-Hayamim Bet/2 Chronicles 20:13-15) “All Y’hudah stood before HaShem with their little ones, their wives and their children. Then, in the middle of the assembly, the Spirit of HaShem came upon Yachzi’el the son of Z’ kharyahu, the son of B’nayah, the son of Ye‘i’el, the son of Matanyah the Levi, from the descendents of Asaf. He said, “Listen, all Y’hudah, you who live in Yerushalayim and Kind Y’hoshafat: here is what HaShem is saying to you: Don’t be afraid or distressed by this great horde; for this battle is not yours, but Gods.”

Every day we all face battles, whether physical, spiritual, or even mental; tribulation comes our way and our Emuna is tested and we are often pushed to our limits and even face great distress and disappointment. However this passage gives us hope, because the people of Y’hudah in this portion of scripture were facing physical enemies from many directions who wanted to destroy them, yet they were firm and steady with Emuna and came together as one. In our world today, especially in the North America, we don’t normally have to deal with a physical enemy coming after us in battle unless we are involved in a life of crime, but still we every day we all have our battles, some we win and some we lose, some seem like uphill battles that seem almost impossible to overcome, and others are solved in the twinkling of an eye. Some common battles we all face involve finances, careers, sickness, family problems, the list goes on; but what we need to remember is that for us as believers in the Almighty God of Israel, just like for the people of Y’hudah, the battle belongs to God. The book of Romans provides us with a very comforting portion of scripture that has been quoted countless time by a very sincere Rabbi and has brought even me through many tough uphill battles. (Romans 8:28) “Furthermore, we know that God causes everything to work together for the good of those who love God and are called in accordance to His purpose.”

The people of Y’hudah were all called in accordance to Gods purpose, just as we are, who are called in faith in our Rabbi Yeshua the Messiah, if God caused everything to work together for the good of the people of Y’hudah during their battle, then He will most definitely cause everything to work together for the good for those of us who are called in faith in our Rabbi Yeshua. 

(Divrei-Hayamim Bet/2 Chronicles 20:16-17) “Tomorrow, go down against them. They will be coming up by the ascent of Tzitz, and you will find them at the end of vadi, before the Yeru’el Desert. You won’t even need to fight this battle! Just take your positions, Y’hudah and Yerushalayim, stand still, and watch how HaShem will deliver you! Don’t be afraid or distressed; tomorrow, go out against them; for HaShem is with you.”

A lot of us worry about tomorrow, the upcoming battles we allow to stress us out and make us fear leaving our house and going to work, facing our bosses, or even opening the big pile of bills on the kitchen table. This portion of scripture teaches us not to worry about the battles and difficulties that await us, but rather we need to just take our positions where we are called, be still and trust in the God of Israel to deliver us because He is always with us every step of the way. Our Rabbi Yeshua teaches us (Mattityahu/Matthew 6:34) “Don’t worry about tomorrow – tomorrow will worry about itself! Today has enough tsuris (trouble) already.” The people of Y’hudah clearly understood this teaching when it was revealed by the Spirit of HaShem on that day of battle. We also need to realize and apply this to our lives, we all worry, we all stress, we all get afraid and scared from time to time, but we need to embed within our hearts, minds and souls that God is always with us and we just need to stand still, relax and watch how God will deliver us from our times of the battles of this world through miraculous events.

(Divrei-Hayamim Bet/2 Chronicles 20:18-19) “Y’hoshafat bowed his head with his face to the ground; while all Y’hudah and the inhabitants of Yerushalayim fell down before HaShem, worshipping HaShem, and the L’vi’im from the descendants of the K’hati and the descendants of the Korchi, stood up and praised HaShem the God of Isra’el at the top of their voices.”

Here in this portion we see the people of Y’hudah standing firm in faith with pure and true Emuna, at a time when many would panic and fear, they humbled themselves before God and bowed down to the ground in worship to the God of Israel. To those called to according to their purpose to praise God, stood up and praised God at the top of their voices as if their lives and everything depended on it, which at this point it did, they trusted God and had Emuna, it was a blazing spiritual fire with them all united, standing as one kingdom that activated miraculous events from heaven. We also at our congregations and fellowships around the world need to be united as one in Messiah just like the people of Y’hudah before their battle, so that we can be triumphant and rejoice in victory over the battles we face every day.

(Divrei-Hayamim Bet/2 Chronicles 20:21-22) “After consulting with the people, he appointed those who would sing to HaShem and praise the splendor of His holiness as they went ahead of the army, saying, “Give thanks to HaShem, for His grace continues forever.” Then during the time when they were singing and praising, HaShem brought a surprise attack against the people of ‘Amon, Mo’av and Mount Se’ir who had come to fight Y’hudah; and they were defeated.”

The power of praise and worship is beyond our understanding; the thought of it bringing victory in a physical war is beyond the logic of modern day military tactics. However, for us who are united as on in the Messiah of Israel, our Rabbi Yeshua; the power of praise and worship is our strength and will deliver us in our greatest times of trouble, sickness, poverty and anything else of this present world that desires to attack us. We must always be in a state of thanksgiving towards God, our everlasting Father in Heaven who has given us His only begotten son, Yeshua the Messiah, who was resurrected from the dead and through faith in Him alone, we have the free gift of eternal life. Our Rabbi Yeshua, who lived a perfect life without sin, and had the most pure and perfect Emuna, gained victory for us from the curse of sin and death; if we walk in His footsteps and live a life of Torah and faith in the one true God of Israel, then in the merit of the name of our Rabbi Yeshua, nothing will be impossible for us to overcome.

(Divrei-Hayamim Bet/2 Chronicles 20:23) “What happened was that the people of ‘Amon and the Mo’av began attacking those people who lived by Mount Se’ir, to kill and destroy them completely; and when they had finished off the people from Se’ir, they set to work slaughtering one another.”

God worked this out for the people of Y’hudah by sending a spirit of confusion over all the enemies of Y’hudah, which was most likely released from the spirit realm by the intensity of the praise and worship of those appointed to praise God, if so, then we need to seek this intense fire within us when we praise and worship our God so that we also can partake in the glory of these miraculous victories in our daily battles and troubles of this world.

(Divrei-Hayamim Bet/2 Chronicles 20:25-26) “Y’hoshafat and his army came to take the spoil from them and found among them personal property in abundance and corpses with precious jewels, which they stripped off for themselves until they couldn’t carry anymore. They took three days just to collect the spoil, there was so much. On the fourth day, they assembled in the Valley of B’rakhah [blessing], where they blessed HaShem; hence that place is called the Valley of B’rakhah to this day.”

This passage here is a fulfillment of the promise of God in the Torah (D’varim/Deuteronomy 23:6) “But HaShem your God would not listen to Bil’am; rather, HaShem your God turned the curse into a blessing for you; because HaShem your God loves you.” Y’hudah was faced with what many would consider a curse, but instead of facing death and defeat, they were victorious and blessed because of God’s love for them and the power of their praise and worship. We too, through our faith in Our Rabbi Yeshua are free from these curses because our curses were nailed on the cross with Yeshua; therefore, with faith in Yeshua and facing every battle with Emuna, we will be able to have the same victory as Y’hudah, we will be able to watch our enemies be defeated before our very eyes, and we will be brought to a personal and spiritual “Valley of B’rakhah[blessing]” rather than the Valley of the shadow of death.

Praise and worship should be part of our everyday lives as believers; there is no battle or obstacle that we cannot overcome with God by our side. God loves us, and He will not let us, His children live under a curse when the blood of Messiah has freed us from curses. We will face many battles, but with the lessons we learned from King Y’hoshafat and the people of Y’hudah, we will be able to have victory over our enemies assemble in the “Valley of B’rakhah [blessing]” and give thanks to God and praise the spender of His holiness.

http://www.youtube.com/watch?v=oObyUhxRZc0

Hitbodedut – Emunah – Bitachon – Bitul

Hitbodedut (secluded prayer), Talking to HaShem on a daily basis brings us closer to simcha (Ultimate Joy). Why is simcha so important? HaShem says to us, {Devarim 28:47} "Because you did not serve HaShem your God with simcha and with goodness of heart, out of an abundance of everything". Simcha therefore is the key to serving HaShem, and Emunah flows from there.

Give the benefit of the doubt to everyone especially HaShem" See the good in self even while walking through the darkest tunnels, see the good in others and of those who seem to hurt you. There are no coincidences. Every moment of our lives is a fun filled destined adventure. LIVE IT with full confidence in HaShem, self, and others.

Say and believe that "Gam Zu L’Tova" [this too is for the best] and so we come to that time when we are beginning to see in all events not only that it might in the end lead to something good, that there is a silver lining to every cloud, but that the cloud itself is good, gam zu, this itself, is l’tova, is good.

Bitul (Letting Go) with Emunah (faith) means that we let go of our fears and we let go and let HaShem.  Letting go plus Emunah equals to the process of knowing that everything is from HaShem the good drama and what we call the bad. Bitul (Let go and let HaShem), you will be greatly surprised by the outcome.

There will be days where obstacles are placed before you and you may think that HaShem is hiding from you or not on your side that day (God forbid). Just the opposite is true. It is a moment that will test your Emunah to see if you really believe that everything is from HaShem and all is good. When you want a ball to go farther you pull your hand back first then release; this is the same concept. NEVER, ever lose faith!

Emunah is something very powerful. Emunah is dependent in the mouth of a person. Therefore, a person should speak about Emunah. As it says (Psalms 89) "I will make known your faithfulness with my mouth" When a person falls into a lack of emunah here is a good idea how to snap back: "Talk emunah with your mouth" This in and of itself constitutes Emunah. Thank you HaShem! Sing to HaShem! Dance as if nobody is looking, know that He is rejoicing in you!

Trust in HaShem brings peace. Emunah (faith) produces Bitachon (trust) in HaShem. Bitul (Letting Go) helps a person see the hand of HaShem at work! A person who does not trust in HaShem tells lies. Lies prevent a person from trusting in truth.

Since prayer is a very powerful tool toward achieving Emunah, talking to HaShem in the form of Hitbodedut (secluded prayer) should be done on a daily basis.

Give your attitude to the world with Emunah (faith) and Bitachon (trust) with a twist of Simcha (joy)

Simcha with Emunah means to let go from the deepest pains that we hold so dearly. Want to experience joy with emunah? Cry out your pains to HaShem and from the tears will grow a clearing for joy to enter. Then let go, and let HaShem come into your life with emunah. Emunah B’Simcha comes from breaking away from the pain you are still holding.

The fact is that when one lives with Emunah life seems different. Accepting things with faith brings us calmer to everyday situations but in truth that doesn’t mean that just because we have faith that nothing will go seemly wrong in our life. Emunah is the base of life no matter during good times or not. Emunah strengthens us, it uplifts us and most of all it teaches us to let go and let God. Let’s work on building that base of emunah that is so vital to our daily life.

Go and speak to HaShem! Yala… While in hitbodedut one should talk to G-d about everything, ask him what areas you feel you need to improve, if you should be doing more of one thing, or less of a different thing. Through this Cheshbon HaNefesh (calculation of one’s deeds) you will be able to rid oneself of all fears and worries. You will no longer be afraid of any rulers, kings, wild animal, robbers or anything else in the world!  All your awe and fear will be toward G-d alone.

Our beloved it Rabbi, Maran Yeshua said: But when you pray, go into your room, close the door and pray to your Father, who is unseen. Then your Father, who sees what is done in secret, will reward you.

Ein Od Milvado -  There is nothing beside Him!

http://www.youtube.com/watch?v=KXhwYDcoMs8

(Bamidbar/Numbers 2:1) “HASHEM spoke to Moses and Aaron, saying, The Children of Israel shall encamp, each man by his banner according to the insignia of their fathers’ household, at a distance surrounding the Tent of Meeting shall they encamp.

Here in this portion of Torah, we see a command to the Children of Israel which today for us has no relevance to us in terms of Halacha based on basic surface level understanding. However if we take a deeper look into the verse, we will see a beautiful story unfold which takes us right through to the world to come and the end of all the worlds pain and suffering.

(Zohar – Bemidbar 3 Synopsis) “Rabbi Yehuda talks about the four camps of Yisrael and the twelve tribes and twelve boundaries. He brings into his discussion the four faces in the four corners of the universe, all of which is integrated into man.”

At the center of the camp is the tent of meeting which is why it is written “surrounding the Tent of Meeting shall they encamp.” According to Ramban, God formulated the pattern of Israel according to that of His own Heavenly Throne of Glory. Which we know from Ezekiel’s vision is surrounded by the four living beings (the Lion, Ox, Eagle and Man) which are also known as the angels (Michael, Gabriel, Uriel, and Rafael).

We see also within the Zohar, commentary connecting the four living beings surrounding the Heavenly Throne of Glory to the Angels and the camp of Israel in the wilderness.

(Zohar Bamidbar 3.27) ““Every man…shall pitch by his own standard, with the ensigns” (Bemidbar 2:2). These are the four camps of the Congregation of Yisrael – that is the secret of chesed, gvurah, tiferet, and malchut – and they are Michael, Gabriel, Uriel, Raphael, who represent the twelve tribes and twelve boundaries all encircled around her, because chesed, gvurah, tiferet, and malchut each have three columns for a total of twelve. Everything reflects the above, the twelve boundaries of Zeir Anpin (זְעֵיר אַנפִּין). The scripture says, “there the tribes used to go up, the tribes of Yah…” (Tehilim 122:4). The words, “there the tribes used to go up,” refer to the twelve tribes, which are the twelve boundaries below of malchut, who went up to the twelve boundaries of Zeir Anpin.”

The Zohar may be new for a lot of the readers and this study will not be an in-depth kabbalistic one, but rather it will be used to gain a deeper understanding of the four camps of Israel. For the critics, this is a Jewish movement and authentic Jewish sources will be used.

One point stands out in the reference just used, “Everything reflects the above”. Our Rabbi Maran Yeshua in His teachings gave a similar understanding in His prayer to HaShem.

(Mattityahu/Matthew 6:10) “May your Kingdom (Malchut) come, your will be done on earth as it is in heaven.”

Everything on earth is only a copy of that which is in Heaven and whatever happens on earth is a result of a judgement or decree given from the Heavenly court above.

As we have seen above, the four camps of Israel are represented by the four angels (Michael, Gabriel, Uriel, and Raphael) and as we will see in another source are represented by the four living beings (the Lion, Ox, Eagle and Man).

(Zohar Bamidbar 3.28) “They are distinguished in their appearances, namely a lion, an ox, and an eagle, and all are integrated in man, the secret of malchut. The lion, ox and eagle are chesed gvurah and tiferet, and the face of man is malchut, which draws from all, and all are included in it.”

Here we see where the where it is documented about the connection between the four angels and the four living beings. We also see an interesting connection between man and malchut (kingdom) which is connected to another one of our Rabbi Maran Yeshua’s teachings.

(Mattityahu/Matthew 6:33) “But seek first his Kingdom and his righteousness, and all these things will be given to you as well.”

Everything we do in our lives should be for the sake of the Kingdom (malchut) and when we seek first the Kingdom of Heaven, we will have all the power and glory of HaShem leading our way, just as HaShem did for Children of Israel in the wilderness. The perfect man (Maran Yeshua ben David) is the living Torah of HaShem who draws from all the living beings and all are included in Him; including the Children of Israel, this is why He is our Mashiach and why He is the Warrior who will defend His people Israel from all our enemies, the concurring Lion of the Tribe of Judah. We will learn more about this later on.

Now that we have an understanding of the camp and the tribes and the deep spiritual meaning behind them, we can look even deeper into the future of the camp of the Children of Israel and the glorious beauty (tiferet) which awaits us all.

(Revelation/Hitgalut 21:9-14) “One of the seven angels having the seven bowls full of the seven last plagues approached me and said, “Come! And I will show you the Bride, the Wife of the Lamb.” He carried me off in the Spirit to the top of a great, high mountain and showed me the holy city, Yerushalayim, coming down out of heaven from God. It had the Sh’khinah of God, so that its brilliance was like that of a priceless jewel, like a crystal clear diamond. It had a great, high wall with twelve gates; at the gates were twelve angels; and inscribed on the gates were the names of the twelve tribes of Isra’el. There were three gates to the east, three gates to the north, three gates to the south and three gates to the west. The wall of the city was built on twelve foundation-stones, and on these were the twelve names of the twelve emissaries of the Lamb.”

Here we see the point in time in which New Jerusalem descends out of Heaven and is set in its place. The camp of the Children of Israel in Bamidbar is a clear reflection of the camp above which is this future camp which descends out of Heaven, which could be called the Heavenly Camp, which is the will of HaShem on earth as it is in Heaven.

Another interesting point written was about the twelve angels at the twelve gates.

(Revelation/Hitgalut 21:12) “It had a great, high wall with twelve gates; at the gates were twelve angels”.

Within the Zohar we are given the names of 12 angels which are; Adriel, Ahineal, Dumah (name of Angel in charge of the dead), Gabriel, Kadshiel, Kedumiel, Metatron, Michael, Rachmiel, Raphael, Tahariel, Uriel.

(Zohar Glossary of Hebrew words) “Angels – Angels are distinct energy components, part of a vast communication network running through the upper worlds. Each unique Angel is responsible for transmitting various forces of influence into our physical universe.”

Here we have a very deep description of what angels are and their role in the universe as agents of HaShem. More important however we see the same names of the Angels we have seen as part of the camp of Israel (Michael, Gabriel, Uriel, and Rafael). All together these angels represent the twelve tribes of Israel and as we will learn in later studies all of these elements are related and is what is known as fractals which will be covered in another study because the entire Tanach, and our entire spiritual life is based on spiritual fractals which start from our hearts to the farthest corners of the universe.

So now based on the scripture studied, we can see a clear surface level vision of the relation between the camp of ancient Israel and our glorious future which awaits us in the World to Come. This however is just a brief overview or introduction of the bigger picture, there is so much to cover and explore into which will give more meaning to our Mitzvot which we should all be inspired to do because they are all part of the fractals which connect us to the congregation of Israel, the upper and lower worlds, and of course to our Glorious Creator HaShem and His Mashiach Maran Yeshua ben David.

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

The mindset for prayer is referred to as kavanah, which is generally translated as "concentration" or "intent." The minimum level of kavanah is an awareness that one is speaking to G-d and an intention to fulfill the obligation to pray. If you do not have this minimal level of kavanah, then you are not praying; you are merely reading or just making noise. You must know and understand what you are praying about and that you think about the meaning of the prayer.

Whenever I travel, I want to know always where is the east, or where is the Middle East, or just where is Israel located from my local position. If I am not certain which direction is east, I must opt for the backup plan: praying directly to my Father in Heaven.

Our rabbis taught: A blind man or one who cannot tell direction should direct his heart toward his Father in Heaven, as it says, And they will pray to the Eternal (1 Kings 8:44). If he is standing outside the Land, he should direct his heart (כיון לבו) toward the Land of Israel, as it says, And pray to you by way of (דרך) their land Ibid. v. 48). If he stands in the Land of Israel, he should direct his heart towards Jerusalem, as it says, And they pray to the Eternal by way of (דרך) the city that you have chosen (Ibid. v. 44). If he stands in Jerusalem he should direct his heart toward the Sanctuary, as it says, If they pray toward this house (2 Chron. 6:32). If he stands in the Sanctuary, he should direct his heart toward the chamber Holiest Place, as it says, They pray toward this place (1 Kgs 8:35). If he stands in the chamber of the Holiest Place, he should direct his heart toward the ark cover. If he stands behind the ark cover, he should see himself as if he were in front of the ark cover. Consequently if he stands in the east he should turn his face toward the west; if in the west he should turn his face toward the east; if in the south he should turn his face toward the north; if in the north he should turn his face toward the south. [In this way] all Israel are found directing their (מכוונין לבם) heart toward one place. (Bavli Berachot 30a)

Prayer is directional. Kavanah is as integral to prayer as the words themselves. Prayer and worship needs to be performed exactly as commanded, with the proper intentions, kavanah and love that HaShem demands of us.

http://www.youtube.com/watch?v=-51c4mdgNe8

Thirteen principles of faith

We believers in the Messiah and His Torah 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’ halacha, 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 HaShem and His Torah). We as Jews believe in the return of the Messiah and await His coming everyday. We believe in Yeshua of Nazareth, honoring him as Messiah.

We believe in the unity of God, there is but ONE God, no three. Devarim / Deuteronomy 6:4-9 “Hear, O Israel: HaShem our God, HaShem is one.”

We believe that is unproper to pray to any one else but to HaShem. We pray in the merit (name) of Yeshua, not to Yeshua.

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.