(Mattityahu/Matthew 14:22-24) “Immediately he had the talmidim get in the boat and go ahead of Him to the other side, while he sent the crowds away. After he sent the crowds away, He went up into the hills by himself to pray. Night came on, and He was there alone. But by this time, the boat was several miles away from the shore, battling a rough sea and a head wind.”

Here we see the beginning of one of the most popular events within the Bible believing world, which is when our Messiah and Rabbi Yeshua walks on the water and meets His talmidim in the middle of the lake. The thought of this alone is mind-blowing because we, who don’t even compare to Yeshua in terms of Emuna, just sink as soon as our feet touch the water.

The passage above “a rough sea and a head wind” is often translated as a massive storm. We, as messianic believers all face storms in our every-day lives, sometimes they are small and sometimes they are larger. All storms are in one way or another a test of Emuna and God only sends storms or tests of Emuna that we can handle at one time. (1 Corinthians 10:13) “No temptation has seized you beyond what normal people experience, and God can be trusted not to allow you to be tempted beyond what you can bear. On the contrary, along with the temptation He will also provide the way out, so that you will be able to endure.” Yeshua allowed His talmidim to go ahead of Him because it was a test for them of their Emuna to refine and increase it, and for later documentation, for us now to study and increase our Torah wisdom. For the talmidim, their storm was an actual storm with rain, and raging wind with waves. While in a boat, especially a small fishing boat this would cause any ordinary person to tremble and fear that they will tip over and sink. Our every-day storms could range from multiple different situations from financial, to family, to career, and so on. However, just like with the talmidim and as Rabbi Shaul teaches, God will only bring us to a situation which we can endure and which has a way out.  

(Mattityahu/Matthew 14:25-26) “Around four o’clock in the morning, he came toward them, walking on the lake! When the talmidim saw Him walking on the lake, they were terrified. “It’s a ghost!” they said and screamed with fear.” As messianic believers, we need to remember the vital passage in 1 Corinthians 10:13 when a storms comes our way. We need to have seek the same Emuna as Yeshua to be able to not only endure the storm on the boat, but to walk on the waters through the raging storm, and know that God is in control. The talmidim however show us that we gain no profit from freaking out or over reacting to the situation and as we see in the later passages, it will actually make things a lot worse. We need to internalize this concept deep within our souls, and understand the authority of the name of our Messiah and Rabbi Yeshua. In our daily lives, when we call out to the Father as helpless children, stranded in the oceans of this present world in the middle of life’s many storms, we need to always call out to Him in the merit/name of our Messiah, our Rabbi Yeshua, which literally means salvation! By this name alone, we will be saved and delivered from all of life’s storms and be counted worthy to the gift of eternal life.

(Mattityahu/Matthew 14:27) “But at once Yeshua spoke to them. “Courage,” he said, “it is I. Stop being afraid.” In our storms we all face, Yeshua put it as simple as possible for both us and His talmidim in the boat; have courage. The dictionary defines courage as followed; “the quality of mind or spirit that enables a person to face difficulty, danger, pain, etc., without fear; bravery.” With the Ruach HaKodesh within us, we are able to face all situations in life, just like King David when he faced Goliath and King Y’hoshafat along with the people with Y’hudah when they were confronted with a sea of enemies. We all need to be still and rejoice and praise God in even the most brutal storms and unlike the talmidim in the boat, we will be filled with courage and recognize our salvation approaching us in the near distance and shout joyfully in praise and worship to the Almighty God if Israel.

(Mattityahu/Matthew 14:28-33) “Then Kefa called to Him, “Lord, if it is really you, tell me to come to you on the water.” “Come!” he said. So Kefa got out of the boat and walked on the water toward Yeshua. But when he saw the wind, he became afraid; and as he began to sink, he yelled, “Teacher! Save me!” Yeshua immediately stretched out his hand, took hold of him, and said to him, “Such little trust! Why did you doubt?” As they went up into the boat, the wind ceased. The men in the boat fell down before him and exclaimed, “You are really God’s son!”

Here we see an example of lack of trust and how it affects our Emuna; Kefa (Peter) is seen here calling out to Yeshua once he begins to recognize Him and still he has a little doubt when he says "Teacher, if it’s really you, tell me to come to you on the water.” The key word here is “if” which shows Kefa’s lack of trust at the moment, even when witnessing this miraculous event, if his Emuna was more solid he would have said “Teacher, I know it’s you, I’m coming to meet you.” The result of Kefa’s lack of trust in God when walking towards Yeshua was that he began to sink, with us in our everyday lives in our storms we face, we also have sinking moments. When we doubt the power of God and do not trust God in our storms, then we rely on ourselves or in other worldly elements such as money as a source of salvation, however, Our Rabbi Yeshua teaches us that we cannot serve God and money, so money alone as a source of personal salvation is completely insane, especially in our current markets where the dollar could crash at any moment and then it’s all as good as toilet paper. We all, just like Kefa however have moments when we are sinking in the storms our situations, like if we allow anger or pride to swallow us up and bring us to humiliation, or if we allow a beautiful marriage which many people pray for to have just sink like a rock over vain issues. However, we serve an awesome God and even if we are up to our necks in the water sinking, if we call out to our Father in the merit of the name of our Messiah Yeshua, He will save us by His mighty hand and bring us to deliverance and salvation because Our Father will see the blood of Yeshua over the door posts of our hearts in faith.

 (Mattityahu/Matthew 14:34-36) “Having made the crossing, they landed at Ginosar. When the people of the place recognized Him, they sent word throughout the neighbourhood and brought Him everyone who was ill. They begged Him that the sick people might only touch they tzitzit on His robe, and all who touched were healed.”  Here we see the complete opposite of what happened in the boat with the talmidim. The talmidim witnessed one of the most amazing miracles throughout the entire bible and they still doubted and sank when they should have been overflowing with Emuna. The people of Ginosar, just like the talmidim saw Him from a distance just walking normally on land and they were filled with Emuna and they sent word to the entire community were suffering through their own personal storms, which in this case were illnesses, which we all face or are currently dealing with at this very second in time. Because of their Emuna, the people of Ginosar were all healed just by touching the tzitzit of Yeshua’s robe. This is the Emuna we all need to have in order to be delivered from our storms, whether they are physical storms like the talmidim in the boat, or illnesses like the people of Ginosar. Even though our Messiah has risen from the dead and ascended into heaven to the right hand of God and we cannot physically see Him today.

Yeshua gave us a very inspiring teaching on Emuna after His resurrection. (Yochanan/John 20:27-29) “Then He said to T’oma, “Put your finger here, look at my hands, take your hand and put it into my side. Don’t be lacking in trust, but have trust!” T’oma answered Him, “My Teacher and my Judge!” Yeshua said to him, “Have you trusted because you have seen me? How blessed are those who do not see, but trust anyway!”

We need to always trust God and always seek our Father with our needs in the merit of the name of Yeshua, who lived a perfect and inspiring Torah centered life because He is the living Torah, we need to trust in the name of Yeshua in all of our prayers to our Father in heaven and we will be even more blessed than those who saw and witnessed the miracles of Yeshua before His ascension into Heaven.

I hope, and I pray that all those who are able to read this put their trust into the one and true God of Israel, and His anointed one, our Messiah, our Rabbi, our Salvation, Yeshua. No matter what storm you may be in, whether it is financial/career, family/marriage, or even sickness, put your trust into the one who we cannot right now see, and recognize the one true salvation just like the people of Ginosar and receive divine healing from the hands of God, in the merit of the name of Yeshua, trust in Him and receive your miracle today!

http://www.youtube.com/watch?v=1SJFz2ptPHc

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

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

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

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

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

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

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

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

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

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

Mashiach’s full revelation will be soon over due!

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

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

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

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

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

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

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

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

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

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

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

When we are called by the father to receive the gift of faith, in the redemptive work of our Rabbi Yeshua the Messiah (His death and resurrection), upon acceptance we are instantly a new creation (2 Corinthians 5:17)

“Therefore, if anyone is united with the Messiah, he is a new creation- the old has passed; look, what has come is fresh and new!”. So what exactly is a new creation? God gives us some very insightful lessons from the Torah and the Good News scriptures that paint a picture to deepen our understanding of what it means. In the book of Bereshit / Geneses there is a picture God gives us of the process of creation, which can be used to show us our life with and without Yeshua as our Messiah.

Without our Rabbi Yeshua in our life, we are separated from God and His Torah (teachings) as well as His love, which Rabbi Shaul teaches that we are nothing without it. So what does it mean to be nothing? (Bereshit / Geneses 1:2) “The earth was unformed and void, darkness was on the face of the deep”. The dictionary defines the word void as; empty, useless, vain, and gives us synonyms to the word such as; fruitless, and meaningless. Do these definitions look familiar? If we look back into our previous studies about love and our life as a believer, there is a definite connection to be considered. Without love, we are not truly united with the Messiah and living in darkness , and no better than a non-believer, because even Yeshua said (Mattityahu / Matthew 7:21) “Not everyone who says to me ‘Mori (teacher), Mori!’ will enter the Kingdom of Heaven, only those who do what my Father in Heaven wants”. So what does our father in heaven want? To follow the commandments of course and Yeshua even simplified it so we can never forget, (Mattityahu / Matthew 22:36-40) “Rabbi, which of the mitzvot in the Torah is the most important?” He told them, “’ You are to love HaShem your God with all your heart and with all your soul and all your strength.” This is the greatest and most important mitzvah. And a second is similar to it, ‘You are love your neighbour as yourself.’ All of the Torah and the prophets are dependent on these two mitzvot”. Our Rabbi, Maran Yeshua clearly shows us the way to true Emuna and it’s deeply rooted with a foundation of love towards God and our neighbours. Please understand however that this does not annul or cancel out the other commandments, it just shows us how essential love is in the fulfillment of mitzvot in our relationship with God and with our neighbours.

As believers in Yeshua, we don’t desire what is darkness because it separates us from the presence of God and makes us false witnesses of the light of the Messiah in us. The light of Yeshua is what sustains us as believers, (Yochanan / John 1:4-5) “In him was life, and the life was the light of mankind. The light shines in the darkness, and the darkness has not suppressed it”. Yeshua is the light from the beginning of creation; (Bereshit / Geneses 1:3)   “Then God said, “Let there be light”; and there was light. God saw that the light was good, and God divided the light from darkness”. As we can see from the scripture (Yochanan / John 1:2) “He was in the beginning with God”. Another insightful scripture to further our understanding is (Yochanan / John 8:12) “Yeshua spoke to them again: “I am the light of the world; whoever follows me will never walk in darkness but will have the light which gives life”.

Yeshua gives us another teaching about the light in our lives; (Mattityahu / Matthew 5:14-17) “You are the light of the world. A town built on a hill cannot be hidden. Likewise, when people light a lamp, they don’t cover it with a bowl but put it on a lamp stand, so that it shines for everyone in the house. In the same way, let your light shine before people, so that they may see the good things you do and praise your Father in heaven”. The essence of the light are the fruits of the Spirit (Galatians 5:22) “ But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, humility, self control. Nothing in the Torah stands against such things.”  All these elements are of the light and part of us a new creations, we are not to conceal our light with a bowl of arrogance which means an offensive display of superiority or self-importance; overbearing pride, but rather we are to be humble and child like because we are Gods children and radiate the world with the fullness of the Torah, Gods love. So each time we put on our Tzitzis and look at the cords of blue in remembrance of the commandments of Torah, remember first the love which the Torah represents so that the commandments will be truly fulfilled and our light will cast away all darkness and bare the fruits of the Spirit.  

With the light of our Rabbi, Maran Yeshua in our lives, we change from a dark, void and empty existence, to a beautiful garden of love and Emuna as a new creation and part of the glorious Kingdom of God. In this world of darkness and confusion that we are in, Yeshua has made our paths straight with the true revelation of Torah written on our hearts and the Ruach Hakodesh (Holy Spirit) to guide us. As God said in (Yechezk’el / Ezekiel 36:26-27) “I will give you a new heart, and put a new spirit inside of you; I will take the stony heart out of your flesh and give you a heart of flesh. I will put my Spirit inside of you and cause you to live by my laws, respect my rulings and obey them”.

Baruch Atah HaShem, Elohenu Melech ha olam, asher kid’shanu bid’varo, v’natan lanu et Yeshua M’she’chay’nu, v’tzi’vanu l’ki’ot or la olam.

Blessed are you, Lord our God, King of the universe, who has sanctified us by your Word, given us Yeshua our Messiah and has commanded us to be a light to the world.

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

Honoring the Sabbath day, known as Shabbat in Hebrew, is considered the most important observance in Judaism.

The order to celebrate Shabbat originates in the ten commandments handed down to Moses by God on Mount Sinai. The fourth commandment (Exodus 20: 8-11; Deuteronomy 5: 14-15), translated from Hebrew, reads “Remember [observe] the Sabbath day and keep it holy”.

For Jewish people, the celebration of Shabbat honors God for creating the world in six days and resting on the seventh day. Jews around the World celebrate the day of rest and relaxation in many ways, each according to how they interpret their religion.

Shabbat commences at sunset on Friday evening and ends on Saturday at night (after 3 stars are visible with the naked eye). The duration of Shabbat should be around 25 hours, and according to the Torah, Motzeh – the end of Shabbat – begins when there are three stars in the sky.

Much of the celebration around Shabbat involves dining. A lot of care and thought goes into planning and preparing not only the Shabbat meal but also the table that it will be served on.

Since Shabbat is the day of rest, preparations for begin for it towards the middle of the week, with the mother of the home usually involved in planning the menu, and if there will be a large number of guests for Shabbat, who will be preparing what to eat. Once that issue has been settled, the mother of the family will devote whatever time is needed to prepare the family home so that there is no need to cook or clean on Shabbat.

As the onset of Shabbat approaches, the mother of the family will light two candles which remain lit for the entire 25 hours of Shabbat. The Torah instructs that should any candle extinguish them for any reason, it cannot be relit. The reason for lighting candles on Shabbat is to create an atmosphere of “peace in the home” as the Torah scribes hoped that the extra lights would prevent the strife and contention of praying and eating in the dark could cause.

The role of lighting the Shabbat candles goes to the mother of the family. She will place them in a set of candlesticks, usually made from silver, and whilst lighting them will whisper a prayer for her family whilst waving her arms in a manner that is designed to beckon the Shabbat into her home.

In recent years, since the advent of electricity, electric lights are switched on before Shabbat and remain lit for the duration. The timer switch has made keeping the home lit less of a financial burden, with lights being switched on and off without the need to press a switch, which is forbidden under Jewish law during Shabbat. Despite all this progress, the tradition of having lit two candles at the Shabbat Table remains as strong as ever.

The Shabbat meal is undoubtedly the family gathering of the week. Because it is forbidden to travel on Shabbat, families tended to live in close proximity to one another as well as to their synagogue. This meant that families and friends could walk to each other houses as well as to and from the synagogue. Whether by accident or design, this fact meant that the Shabbat meal invariably signaled a fairly massive gathering of family members and friends, ready to sit down to pray, sing and enjoy a good meal together.

After returning from Synagogue the family positions themselves around the table, which is usually long and narrow. Before the meal can be served, Kiddush is recited, and wine sipped from a special Kiddush cup. At one time, the quality of wine served at the Shabbat table was very low level. However, in recent years, with the revival of interest in wine making in Israel, many fine kosher wines are now available, making the mitzvah if drinking wine at the Shabbat table a much more pleasant experience.

Another centerpiece of the table will be the traditional Challah bread served on Shabbat. The Challah bread, usually bedecked in a velvet or satin cover represents the manna that fell from heavens as the Jews wandered the deserts after the Exodus from slavery in Egypt. According to Torah, Manna did not fall on Shabbat instead the Jews received a double portion on Fridays to tide them over. Challot can be readily recognized by their traditional braided style.

After the Shabbat meal has been served and enjoyed, the family will enjoy signing a series of traditional songs that celebrate the Shabbat. The hearty singing can continue for hours will signal the end of the evening. Family and friends who live nearby will set off for home, and guests who have come from out of walking distance will settle down to pass the night.

Shabbat morning begins with a visit to Synagogue for prayers followed by another Kiddush. Before lunch, weather permitting, families usually take a stroll around their neighborhood, stopping to chat with friends and acquaintances, before wending their way home for Lunch.

Although it is never mentioned in the Torah, Shabbat has become synonymous with serving Cholent for lunch. There are many variations of the dish, which is standard in both the Ashkenazi and Sephardi kitchens. Hamin (חמין) (pronounced ḥamin), the Sephardi version of cholent popular also in Israel, derives from the Hebrew word חם – "hot", as it is always served fresh off the stove, oven, or slow cooker. In order to fully observe the rules of Shabbat, over the centuries it became tradition to prepare a kind of stew that could be cooked in advance, and retain its taste for almost a whole day. The Cholent is cooked in a large metal pot which is brought to boil on Friday before Shabbat. It is then kept warm on special hotplate or electric stove until it can be served at lunchtime.

Whilst Shabbat was meant to be a day of rest, reflection and prayer, as is the case with most of the Jewish festivals, it has also developed to become a celebration of family togetherness and enjoying good food, good wine and good company.

Lighting Candles

Candles should be lit no later than 18 minutes before sundown. For the precise time when Shabbat begins in your area, consult the list of candle lighting times provided by any Jewish calendar.

At least two candles should be lit, representing the dual commandments to remember and to keep the sabbath. The candles are lit by the woman of the household. After lighting, she waves her hands over the candles, welcoming in the sabbath. Then she covers her eyes, so as not to see the candles before reciting the blessing, and recites the blessing below. The hands are then removed from the eyes, and she looks at the candles, completing the mitzvah of lighting the candles.

If you believe in Maran Yeshua then you should keep the Shabbat. If Maran Yeshua is your Rabbi, do what he did.

Today I am writing on the 19 January 2012 or 24th of the Hebrew month Tevet (which means Ark), in five days we will enter into the month of Shevat (This Shabbat we bless the new Hebrew month of Shevat). The name Shevat relates to the Hebrew word shevet meaning "staff" that is associated with the concept of authority and kingship as it is written, "The shevet will not depart from Yehudah (Judah)." The most perfect expression of this concept will be in the Era of the Redemption, with the assumption of sovereignty by Mashiach. And thus on the verse, "And a shevet will arise in Israel," the Rambam (Rabbi Moses ben-Maimon) comments, "This refers to the King Mashiach."

The word shevet also means "branch" or "shoot." In this context, there is also a connection to Mashiach, for on the verse "A shoot will emerge from the stem of Yishai" which begins a renown prophecy concerning Mashiach’s coming, the Metzudat David / "The Bulwark of David", writen by David ben Solomon ibn (Abi) Zimra also known as Radbaz (רדב"ז) comments "a shevet will emerge… the King Mashiach."

"A shoot shall come forth from the stem of Yishai, and a branch shall grow out of his roots. The spirit of HaShem shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and fear of HaShem "(Yeshayahu  / Isaiah 11:1-2).

The connection between Shevat and the essential revelations of the Era of the Redemption is also apparent from the fact that it is the eleventh month of the Hebrew calendar. All existence is structured in a pattern of ten and eleven alludes to that which transcends the natural order of things.

Rabbi Yitzchak ben Yosef, thirteenth century author of the classic Sefer Mitzvot Katan (Small Book of Commandments), explains that belief in the coming of The Messiah is a corollary to the belief in G-d itself. For it states in the first of the Ten Commandments: "I am HaShem, your G-d, who took you out of the land of Egypt…" Jewish commentators point out that this is actually the commandment to believe in G-d; and that He is the G-d who took us out of Egypt. Furthermore, this belief in G-d is more than just belief. For it is based on historical experience. The whole Jewish people themselves witnessed the miracles of the exodus from Egypt. We know that He exists because we ourselves were redeemed by Him. Not just an abstract deism (religious philosophy or mantra); the Hebrew Scriptures teaches that the G-d of Israel acts in the arena of history. We know Him as the ultimate Redeemer.

The faith in the coming of the Messiah is the codification of the human capacity for hope. It is the affirmation that history is neither an open-ended spiral of human suffering, nor will it terminate in universal self-destruction (like people called it, "end of the world"); rather that it will culminate in the spiritual and material redemption of the people of Israel and those who choose to join us (negating any other god, or religious system) through our Jewish Messiah. We are enjoined to await the imminent arrival of the Messiah. By anticipating his coming every day, we build up that messianic hope. By asking G-d in our prayers to bring the messianic era, the Messiah, peace for Israel, etc… we strengthen ourselves, both in our belief in G-d and in His redemptive power, both of which are really one.

"A Goel / Redeemer shall come to Zion and to those of Jacob who repent from willfull sin," the words of HaShem. "And as for Me, this is My covenant with them," said HaShem, "My spirit that is upon you and My words that I have placed in your mouth shall not be withdrawn from your mouth, nor from the mouth of your offspring, nor from the mouth of your offspring’s offspring," said HaShem, "From this moment and forever." (Yeshayahu 59:20-21)

Only after Israel recognizes her Goel will her people be fully re-gathered (Yeshayahu  60:4, 9), will Jerusalem be made “a praise in all the earth” (Yeshayahu 62), will Israel be honoured by the nations (Isaiah 60:5, 10-16) and will she know the peace for which she yearns (Yeshayahu 60:18). Oh how we long for that day.

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

Weekly Sidra: Shemot (Names)
Torah Portion: Shemot /Exodus 1:1-6:1
Haftorah: Yermiyahu /Jeremiah 1:1-2:3

This weeks Torah reading, starts the new book of Shemot (Sefer Shemot / Book of Exodus). We learn about the Hebrews gradual enslavement, Moses’s birth and some significant moments in his life. One of the most significant and dramatic event is Moses discovering the Burning Bush and God commanding him to “Go down Moses, way down to Egypt Land… tell old Pharaoh to Let My People Go!”

Of course in the great tradition of Jewish conversations with God, Moses argues and tells God that He must of made some kind of divine accounting mistake and that he wasn’t the person for the job, choose some one else, please!

Moses explains / reasons with God, (like He didn’t know) that he doesn’t have much self confidence to do anything great with his life, and that he’s a terrible public speaker. He basically argues, who Am I to do this amazing job, I can’t do it on my own!

God says pratically – Yofi meod “Great! That’s exactly the type of self nullifying personal qualities I’m looking for, you’re hired!!”

Moses is a reluctant Messiah type person, who after (some say) seven days of arguing with God, he begrudgingly takes on the job and starts to make his way to Egypt.

What’s going on? A Burning bush? A self-conscious Messiah type? Arguing with God? It all seems a little strange and unnecessary?

Why couldn’t we have, a strong and powerful leader that God spoke eloquent to and just did the job without question, zero hesitation, determine, go getter type of guy?

The Classic Chassidic commentaries suggest that Moses was actually petitioning God to bring the Messianic Era, to send the Messiah himself to redeem them from Egypt, as Moses say “Send the one you will surely send”.

So you see, reasoning or arguing with God is OK, in fact it’s a good thing, if you’re arguing and requesting the Ultimate Good.

And perhaps that is the way to live our lives in a way that is akin to the Burning Bush, to be continuously striving and praying for not just our own selfish benefit, but for the good of all people, for the good of the whole world and ultimately to bring about an era of peace, to bring about the Days of Mashiach.

Indeed, that is our mission, to strive towards brings about Heaven on Earth, to live in a way which is Messiah like, to learn to live under the teachings of our Rabbi, Yeshua King Messiah. Letting HaShem flow through you, and not you will be showing the true light and life of Messiah.

http://www.youtube.com/watch?v=my2IB0t67Xo

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

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

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

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

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

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

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

Geulah Perspectives: Learning the Torah of Mashiach

“לםרבה המשרה ולשלום אין-קץ / Of the increase of His government and of peace there shall be no end, on the throne of David, and on his kingdom, to establish it, and to uphold it with justice and with righteousness from that time on, even forever.” Yeshayahu / Isaiah 9:7.

Dr. Karl Coke said: The Hebrew alphabet has two forms for the letter “Mem.” One is open מ (Mem) and is used at the beginning or middle of a word and the other ם (end Mem) is used when the letter appears at the end of the word. The Mem is the first letter in the Hebrew word Mashiach (Messiah). It is also the first letter in the Hebrew word Moshe. The Torah is mostly open for all to study. However, according to Jewish tradition difficult portions of the Torah will be explained only by the Mashiach. This is what has led some Jewish people to conclude that the open form of the Mem is used to describe Torah portions which are open and the final or closed form of the Mem to describe those too difficult to understand. Maran Rabbeinu Yeshua HaMashiach, will make HaShem’s Word understood. He said that the Torah, Prophets and Writings speak clearly about Him. In Yochanan / John 5:39 He says, "These are the Scriptures that testify about me (the Mashiach)."

The Mem, the letter of "water" (mayim) symbolizes the fountain of the Divine Wisdom of Torah. The letter Mem is the thirteenth letter of the Hebrew Alphabet. The letter Mem is equivalent to forty (40). Also the closed, final Mem represents the era of Mashiach as explained in Jewish Tradition.

The Messianic prophecy found in Yeshayahu 9:6 (7) shows in a amazing way how the final Mem is used to describe Melech HaMashiach, and how is to be His appearance to this world. As we have pointed out the closed Mem is always used at the end of the word. The exception to this rule is found in Yeshayahu 9:6 (7) at the middle of the first word, the word is לםרבה / L’Marbe (of the increase.) This indicates (according to the modern rabbis) an increase in the Mashiach’s government. Normally (as any Hebrew student would have learned), the final Mem would be at the end of a word, the regular Mem would be found in any other place of the word, but in this case, the final Mem defies the rules of Hebrew grammar.

In the Zohar, a Mystical Jewish writing says, “The closed Mem refers to the fact that the Messiah would be born from a ‘closed womb’.”

In a prayer composed by Reb Nosson a traditional Breslov prayer called "Likutei Tefillot", for a birthing woman he says: "Open the gates of birth for her, and in Your great mercy, open the “closed Mem” of her womb…"

Through this we can learn two things. One, it is Biblical to believe that Mashiach would be born from a closed womb, meaning via a virgin birth (in our oppinion). Two that the kingdom of Mashiach will be M’Olam, meaning it will be forever, yes it will increase, but the peace that He will bring will be an everlasting. See also Micah 5:1 for Mashiach’s birth place.

http://www.youtube.com/watch?v=GMe03ZrYwG0

What does Chanukah mean?

The word "Chanukah" means "dedication". The holiday celebrates the re-dedication of the Temple in 165 B.C.E., after the Maccabee family and their followers recaptured the Temple Mount from the Syrians.

How is Chanukah spelled?

Unfortunately for internet search engines, there is no standard English spelling. People commonly use start the word with either Ch or H (as with all Hebrew "ch" noises, this is the sound heard in "Bach", not "chair"), and people may or may not double the n, k, or both.

What is the history this holiday celebrates?

In the year 174 B.C.E., Antiochus IV became ruler of Syria. He was a harsh tyrant and contemptuous of religion. He gave himself the title "Epiphanes" ("beloved of the gods"), but a contemporary historian, Polebius, wrote that "Epimanes" ("madman") was more accurate.

Until this time, the land of Israel had not been harshly treated by the Syrians. The previous Syrian ruler, Seleucus, normally treated the Jews with favor and granted them privileges. This made many Jews eager to be accepting of Syrian society. Modern historians call people participating in Syrian culture "Hellenized" because of the Greek roots of this culture, such as gymnasium use and idolatry.

So our story starts with the Jewish people in trouble for two reasons: the new ruler of Syria hated them because they were religiously devout, and their community identity (including their covenant relationship with God) was threatened by widespread Jewish Hellenization.

Antiochus prohibited specifically Jewish laws, and replaced Yochanan the High Priest with Yochanan’s Hellenist brother. Later another replacement High Priest was instituted: a man named Menelaus who told Antiochus he could bring in more money to the Temple, and would give it to Syria. Yochanan protested the corruption of the priesthood, and Menelaus had him murdered. This assassination, and a false rumor that Antiochus had died prompted a Jewish revolt against Menelaus.

But Antiochus had not died, and responded to the revolt by ordering his army to kill thousands of Jews. He then outlawed all Jewish worship and customs, and ordered all Torah scrolls to be burnt. Many Jewish people died as martyrs rather than abide by these new decrees.

Eventually Antiochus even sent men from town to town, forcing the Jews to worship idols. Those who refused were killed. This happened in the village of Modin, where an old priest named Mattiyahu lived. Mattiyahu became enraged at another Jew who was about to comply with offering a sacrifice to an idol, killed that Jew, and then fled into the mountains before Antiochus’s men could catch him. In the mountains, Mattiyahu was joined by his family and many friends.

The sons of Mattiyahu were called the Maccabees. They began a revolt against Syria that eventually succeeded.

The recapture of the Temple Mount and re-dedication of the Temple actually happened twenty-seven years before their revolt against Syria was finished. That year the Jewish people had been recently unable to celebrate Sukkot, so they turned the Temple purification and re-dedication into an eight-day holiday to thank God for helping them and to do the best they could at celebrating a late Sukkot.

What is the history this holiday has suffered?

Chanukah has been changed through the years, because although its story is simple the historical implications are more complex.

The Maccabees did not only fight the Syrian army: they also spent a lot of time killing Hellenized Jews. And after winning their revolt, they set up the Hasmonaean dynasty to rule Israel that began troubled (contrary to scripture, it combined the roles of King and High Priest) and ended with incredible corruption. So the Maccabees cannot simply be admired as heroes. They are not great role models.

Also, the story of Chanukah describes how a small number of Jews can, with God’s help, defeat the mightiest army of their time. At certain times been very inspiring, such as to the first-century Zealots. But the rabbis realized that most often, in the Diaspora, a holiday with such a theme would make the Jewish people unpopular with their neighbors. So the Gemara, in Shabbat 21b, includes an extra bit of story not in the Books of the Maccabees or the writings of historians: the miracle of the oil. According to the Talmud, when the Maccabees re-dedicated the Temple, they only could find enough ritual oil to last for one day. But a miracle happened, and the oil lasted eight days, until more oil could be made and ceremonially prepared. This legend helped the holiday not stir up trouble, since the miracle shifted in focus from a military victory to a more benign symbol that was still about how God was with his people.

In modern times, the holiday’s focus has continued to shift. The early Zionists were fond of its military side, even though they were fighting swampland mosquitoes and barely arable land instead of a human army. Then, after the Holocaust, many Jewish people became very anti-military, so the focus returned to the legend of the oil.

The legend about the oil is why a chanukiah (a candelabra with eight arms and a ninth, central lamp) evolved as a Chanukah symbol, from the Temple’s menorah (a candelabra with six arms and a seventh, central lamp)

Wait, doesn’t a menorah have nine branches?

Technically, that’s a chanukiah. But, you are right, especially in America where sloppy speech is common, many people will call it a menorah.

What did Yeshua do on this holiday?

The most clear thing he did was to act out the Chanukah story as a metaphor with a spiritual message. In John 10-11 we read that at about the time of Chanukah he was in Jerusalem, at the Temple, having just taught about "my sheep know my voice". But those in authority reject his truth, so he flees and goes into the hiss beyond the Jordan, where many friends and family rally to him. Then he hears that something that had been dedicated to God (Lazarus) has been taken from them. He leads his people into danger, back to the land where the authorities rule, to reclaim this thing. Like the Maccabees, he and his people talk about Resurrection on the Last Day, and being secure in knowing they will forever life with God. His foray is successful in regaining what had been taken (Lazarus is brought back to life), but that is not the end of his struggle with the authorities.

This metaphor is not very detailed. Lazarus is not similar to the Temple, and Yeshua did not do any violent fighting. But consider how dedicated to God a brought-back-to-lift Lazarus must have felt. And consider that, like the rededicated Temple, he became targeted by the opposing authorities who understood his symbolic power for the "rebels" (John 12:10-11). When we think of rededicating ourselves to God at Chanukah time, think of Lazarus.

How should Believers celebrate Chanukah?

There are no scriptural commands to celebrate Chanukah. It is neither a chag (pilgrimage festival) nor a moad (appointed time). But it is an important part of Jewish culture, which teaches the valuable lessons already described. It is certainly a time to examine and re-dedicate ourselves as "Temples" in which the Spirit of God dwells.

We should pray for the Temple mount to again be a place dedicated to God. It is once again under the control of another government and dedicated to a different religion.

The most visible celebration of Chanukah is the lighting of the chanukiah each night. The chanukiah is then put in a windowsill, so it can be seen by people passing the house.

It is also traditional to remember the miracle of the oil by eating food fried in oil, especially latkes (potato pancakes) and jelly donuts.

The dreidel (a four-sided top) and gelt (coins, or in modern times often chocolate coins) are used for a game to help teach children about Chanukah. According to legend, the dreidel was used to trick enemy soldiers: when a group of Jews studying Torah heard a knock at the door, they quickly hid their scrolls and books and pretended to be gambling.

Because of another holiday also celebrated on the 25th day of a Winter solstice month, it has become traditional to exchange gifts on Chanukah. There is no reason not to do this, especially if it can be done in a manner to help give peace to otherwise envious children (or adults), while not becoming the central theme of the holiday.

There are also traditional Chanukah songs, although these are sadly few in number.

Many synagogues have a Chanukah party with latkes (and applesauce and sour cream), other foods, dreidel playing, dancing, singing, and other festivity.

http://www.youtube.com/watch?v=ZAj3lPdnLbA

ציצית – Tzitzit, or Tessels: The children of Israel are commanded to wear tassels on the 4 corners (canfei) of their garments with a cord or thread of blue in each one (see Bamidbar 15:37-41 and Devarim / Deut. 22).   HaShem has given us many reminders of who He is and what He desires for us to do. The most prominent of these reminders are the moedim (appointed times / feast days), the tzitzit are also reminders given to us by HaShem. There is no guesswork involved here in trying to figure out what God had in mind when He instructed us to wear tzitzit. In fact He spells it out quite clearly in verses: {15:40} that you may remember and do all my mitzvot, and be kadosh to your God. {15:41} I am HaShem your God, who brought you out of the land of Mitzrayim, to be your God: I am HaShem your God.

The Torah as we know is a physical document given to a physical people for the purpose of their sanctification through following the commandments, thus growing them in their salvation. The Besorah shel Mashiach (The good News of Mashiach) is the spiritual application of the physical Torah, because it is the Torah written upon our hearts. It gives us the account of Mashiach and who He is.

Did our holy Maran Rabbeinu Yeshua wear tzitzit?   Yes, He certainly did, and still does. Rabbeinu Yeshua HaMashiach wore them, and many were healed when they touched His tzitzit, as recorded at Mattityahu / Mathew 9:20, 14:36. The prophecy of the healing through the tzitzit is seen at Malachi 4:2, where the Mashiach is described this way: "the sun of righteousness will arise with healing in His wings".  The tzitzit are known as "canfei" "wings" among the people of Israel.

The passage of the Bible that speaks of the beginnings of the salvation of Israel comes to live when you read Zecharya 8:23 “this is what HaShem of the Armies says: "In those days, ten men will take hold, out of all the languages of the nations, they will take hold of the canfei / wing skirt of him who is a Jew, saying, ‘We will go with you, for we have heard that God is with you.” Yemot HaMashiach (the Days of Mashiach) are here, to have emunah / believe in Him is what we must do!

Parashat Shelach Lecha and Tzitzit

This Shabbat’s Torah Portion concludes with the Mitzvah of wearing a Talit. Contrary to popular opinion, the Talit is NOT a prayer shawl. It’s not a shawl because a Talit is meant to cover a person’s body, front and back, not just a shawl that only drapes around the neck.

And the Talit is not just for prayer. The Torah explains that the knotted strings on the four corners of the Talit are a reminder to the Jew to keep the Mitzvot. Wherever the Jew goes, in any of the four directions even when he is engaged in ordinary activities, G-d is there with him and expects him to live a Jewish life. That is why many people have a Talit Katan, a small Talit that they wear the entire day underneath their shirt.

On each of the four corners of the Talit we tie four strings that are folded in half, to create eight strings. The eight strings are knotted with five knots. The eight strings are called Tzitzit, a Hebrew word that means "strings that dangle and catch your attention."

Tzitzit remind the Jew to keep the 613 commandments of the Torah. That is because Hebrew letters are also used as numbers and the word Tzitzit equals 600. Add to that 8 (for the eight Tzitzit strings) and 5 (for the five knots) and you get a total of 613.

Mashiach’s tzitzits

Malachi 4:2 “But unto you that fear my Name shall the Sun of righteousness arise with healing in His canfei / wings; and ye shall go forth, and grow up as calves of the stall.” 

Maran Rabbeinu, Yeshua HaMashiach is HaShem ’s answer for those who had been waiting for HaShem ’s Kingdom and reverenced His Name.  Messiah is characterized by righteousness, that is, of doing right and setting things back in order. His rule is efficacious, that is, it has power, just as he said in Uri / Luke 8: But Yeshua HaMashiach said, "Someone did touch me, for I perceived that power has gone out of me."  This woman exercised faith in Maran Yeshua for which she was able to make use of his power and was healed. Specifically, she took hold of his tzitzit (fringes) which were affixed to the canfei or wings. This can easily refer to the verse in Malachi that [Mashiach] “shall arise with healing in his wings.” This woman went away, healed empowered and comforted after her lifelong physical struggle. This is what Mashiach does, brings Shalom / Peace.

httpvp://www.youtube.com/view_play_list?p=6D74E309B77F5CCF

People talk about "believing in Jesus…" Let me ask you something, you who profess to believe in the Rav (Master), Yeshua ben Yosef, MiNetzeret… 

Yeshua says, ‘THINK NOT that I have come to destroy the Torah and the Prophets. I HAVE NOT come to destroy but to bring them to their fullness. (Cf. Yeshayahu / Isaiah 42:21) For truly, I say to you, until heaven and earth pass, not the smallest part of the Torah will by any means disappear from the Torah before everything is accomplished. Whoever therefore relaxes one of the LEAST of these commandments and teaches men so will be called least in the Kingdom of Heaven, but whoever does them and teaches them will be called great.’ (Mattityahu / Matthew 5:17-19)

This saying of the Rav is CENTRAL to the correct understanding of his words and the words of his shlichim (ones sent, a.k.a. apostles). And let’s face it, this saying is not what the large majority of "Christianity" teaches.

So tell me, you who profess to believe in the Master, do you really believe him, or not? Truly, we answer this question with our actions. If we reject the Commandment of God (a.k.a. the Word of God, a.k.a. Moses) for the traditions of men, then we join those who the Master called HYPOCRITES. (Cf. Mark 7)

As Ya’akov HaTzadik (or "James the Just") says, ‘be doers of the word, and not hearers only, deceiving yourselves. For if anyone is a hearer of the word and not a doer, he is like a man who looks intently at his natural face in a mirror. For he looks at himself and goes away and at once forgets what he was like. But the one who looks into the perfect law, the law of liberty, and perseveres, being no hearer who forgets but a doer who acts, he will be blessed in his doing. (Yaacov / James 1:22-25)’

He’s speaking the truth… HaShem’s righteousness is righteous forever, and His Torah is truth. (Tehillim / Psalms 119:142) If you really do believe, then act like it.

But you who profess to believe, whose teaching have you devoted yourself to? The teaching of the Rav, Yeshua, and his shlichim (Yochanan / John 14:21, Maasei Hashlichim / Acts 2:42), or the teaching of those who refuse to align themselves with the faith that was once delivered to the tzadikim / saints? (Yehudah / Jude 1:3)

The choice is yours. I hope you choose well. As the Rav says, ‘Narrow is the Way, which leads leads to life, and few there be that find it.’ (Mattityahu / Matthew 7:14) And not everyone who calls him "Mori / Teacher" will enter the kingdom of heaven… (Mattityahu / Matthew 7:21-23)

Who will enter?

As Shaul (a.k.a. Paul), who so many slander, says concerning himself, ‘this I confess to you, that according to the Way (HaDerech), which they call a sect, I worship the God of our fathers, believing everything laid down by the Torah and written in the Prophets…’ (Maasei Hashlichim / Acts 24:14)

Happy are they that are upright in the Way, who walk in the law of HaShem. (Tehillim / Psalms 119:1)

‘The Torah of HaShem is perfect, reviving the soul; the testimony of HaShem is sure, making wise the simple; the precepts of HaShem are right, rejoicing the heart; the commandment of HaShem is pure, enlightening the eyes; the fear of HaShem is clean, enduring forever; the rules of HaShem are true, and righteous altogether. More to be desired are they than gold, even much fine gold; sweeter also than honey and drippings of the honeycomb. Moreover, by them is your servant warned; in keeping them there is great reward.’ (Tehillim / Psalms 19:17-11)

Wake up, you sleepers. Walk in the light, as Yochannan says. (Yochanan alef / 1 John 1:7) The commandment is a lamp, and the Torah is light! (Mishlei / Proverbs 6:23)

Written by Immanuel ben Nachum

http://www.youtube.com/watch?v=8j1qvKJ7MKE

When we study Torah we should be very careful not to read into it things that are not there. At the same time there is an abundance of ideas and issues that are not so obvious to the casual reader. I am not referring to what we might call "reading between the lines," where all sorts of concepts may be developed with little or no actual connection to what is actually found in a given passage. One of the ways that we can avoid drawing fanciful conclusions is to always take our ideas back to the Scriptures to see if they are consistent with its overall teaching.

For example: Shemot / Exodu 27:20-30:10 deals with the instructions for the structure, furniture and other articles of the special place of worship and sacrifice, which in Hebrew is called the Mishkan or in English, the Tabernacle.  I want to point out a concept that may not be that obvious at first glance, and that is what may be implied by the order in which God revealed these things. This section of the Torah actually begins with the giving of the Ten Commandments in chapter 20. This is followed by regulations regarding various relational and moral issues. Only then are the details of the mishkan given.

For many religious people, ceremony is the foundation of their faith. Issues regarding worship and ritual is what sets them apart from the rest of society. But that is not the biblical order. A right understanding of God and what he has done for us historically and personally comes before anything else. A long list of moral and societal issues immediately follow. Only after that are issues of ceremony listed.

I believe that we need to live out our faith in this same order today. We must begin with a right relationship with God. Without that, there is no sense in trying to engage God and participate in any kind of spiritual or religious activity. But then, even before we participate in those activities, we must relate properly to other people. A right relationship with God immediately calls us to live all of life in a godly manner, which includes everything from expressions of intimacy to our business dealings and use of property. Only then can we legitimately express our relationship with God through worship and other expressions of faith.

By Alan Gilman

http://www.youtube.com/watch?v=0ixd8wqwhqw

SCENE: The water cooler at the office. An Anti-Semite is trying to convince a co-worker that the Jewish people should be blamed for "everything"

• Anti-Semite:  "All the world’s troubles come from the Jews"
• Average Joe: "Oh really, from the Jews??!"
• Anti-Semite:  "You know they have all the money in the world"
• Average Joe: "All of it? Seems to me that Bill Gates and Donald Trump have some, not to mention the Saudi Royal Family"
• Anti-Semite:  "They’re taking over the government too"
• Average Joe: "I can’t seem to remember any Jewish Presidents"
• Anti-Semite:  "Besides, they’re not pure Americans anyway"
• Average Joe: "My ancestors are from Italy, where are yours from?
• Anti-Semite:  "Never Mind! Like I said, our troubles are from the Jews"
• Average Joe: "OK, from the Jews,… and the Bicycle riders"
• Anti-Semite:   "Why the Bicycle riders??"
• Average Joe:  "Why the Jews?!!"

“Believing in Yeshua does not produce anti-Semitism. It may have been the convenient scapegoat for some, perhaps for many. For prejudice runs deep in the core of men’s experience. But belief in Yeshua the Messiah is not the cause of anti-Semitism. In fact, one Jewish source claims that modern anti-Semitism is not religiously motivated at all, "Modern anti-Semitism is thus built on racial, not religious foundations and the adoption of the prevailing faith no longer provides an escape route for persecuted Jews."

For a professing believers to side with the anti-Semite is to side not only against the Jewish followers of the Jewish Messiah who penned the Besora Tova HaGeula (Good News of Redemption), but it also invites the sternest judgment from the God of Abraham, Isaac, and Jacob. To court God’s judgment doesn’t seem very rational or logical. But then foolishly blaming all of our troubles on the bicycle riders doesn’t either!

First, anti-Semitism is totally inconsistent with the stated attitude of Yeshua toward the Jewish people. To believe that our Rabbi Yeshua is the Messiah and then not reflect His attitude toward the Jewish people is the height of hypocrisy, let alone a fallacious inconsistency.

Yeshua was born a Jew, He lived as a Jew, and He died a Jew,… He lived in the midst of His Jewish people and He loved them with a love unparalleled in the annals of Jewish history. Those guilty of such an attitude show by their fruits that they don’t follow Yeshua the Messiah at all.”   You cannot claim to have the King of the Jews in your heart and also hate the Jewish people? Absurd!

A true follower of the Jewish Messiah loves the Jewish people.

http://www.youtube.com/watch?v=Dbnc7hCoM9A