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

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

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

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

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

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

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

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

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

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

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

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

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

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

A

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

B

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

C

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

D

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

E

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

F

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

G

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

H

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

I

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

J

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

K

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

L

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

M

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

N

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

O

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

P

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

Q

Quercioli.

R

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

S

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

T

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

U

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

V

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

W

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

Z

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

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

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

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

Messianic Jewish Emuna: Tevunah – תבונה

“Now, it is known that in Binah itself there are two levels; Binah and Tevunah. The matter of Tevunah is the aspect of the spreading forth of the light of Binah. (Shaar HaYichud, the Holy Rabbi Dov Ber of Lubavitch)

The concept of Tevunah (תבונה ) is an essential element in the life of a believer of Maran Yeshua because it is the only way to spread the good news of redemption throughout the world. The term Binah (בינה ) means understanding or insight, which is obviously in reference to the understanding of Torah and Mashiach. Maran Yeshua gave us a very deep teaching regarding light and how we are to handle this sacred spiritual element.

(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”.

Maran Yeshua has given us the earliest known teaching of Tevunah that is so simple that even a child can understand. True understanding of the Torah as interpreted by Mashiach, Maran Yeshua can clearly be seen in the fruits of the spirit in the writings of Rabbi Shaul.

(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.”

We as believers in the good news of redemption through our Rabbi Maran Yeshua must internalize this concept of Tevunah and the Binah (understanding) behind it so that we may be true witnesses to the world and spread the light of Maran Yeshua, which is the life of men to the entire world.

(Shaar HaYichud, the Holy Rabbi Dov Ber of Lubavitch) “[This comes about] because [the concept] is grasped very well in the vessel of the comprehension of Binah. Therefore, [through this], it spreads forth to bring it into many matters, which are separate from the essential comprehension [of the concept itself]. [One who is capable of] this is called “a man of Tevunah”, as in [the verse], (Proverbs 20:5) “Deep waters… a man of Tevunah shall draw them out”. The “deep waters” represent the aspect of the depths of Binah which remain concealed in the essential self. It is specifically the “man of Tevunah” who draws it out and brings it forth from its concealment, to bring it to spread forth in many different manners, in order to quench the thirst of the recipients.”

(Mattityahu/Matthew 17:2) “As they watched, he began to change form – his face shone like the sun, and his clothing became as white as light.”

Maran Yeshua is our man of Tevunah because it is only through Him that we have true revelation of the Torah. We as believers must seek true Binah Torah (Torah understanding) without any doctrinal boundaries which will only cover the light on the hill with a bowl. The depths of Binah Torah are endless and through our man of Tevunah whose face shines like the sun, we too can have this Binah and Tevunah that will shine throughout the world as true Jewish believers in Maran Yeshua.

All of us who are heavily burdened with the worries of this world can find comfort with the light yoke of Mashiach which satisfies the spiritual thirst we all have and search endlessly for. We, as believers in Maran Yeshua, with the Ruach HaKodesh inside of us and part of the body of Mashiach, also must draw up these deep waters of Binah Torah (Torah understanding), and quench the thirst of the spiritually thirsty lost sheep in the world.

http://www.youtube.com/watch?v=7qDZdTAiFxc

In the beginning God created the heaven and the earth. (Genesis 1:1)

Now, when one reads the verse above in English, it sounds very straightforward.  However, if you read the same verse in Hebrew (the original language of Torah) you get so much more.  Let us look at the same verse in Hebrew.

בְּרֵאשִׁית, בָּרָא אֱלֹהִים, אֵת הַשָּׁמַיִם, וְאֵת הָאָרֶץ.

It is important to remember that Hebrew, unlike English, is read right to left.  Now, let us transliterate the verse into English.  Transliteration is a subset of the science of hermeneutics. It is a form of translation, and is the practice of converting a text from one script into another.  The verse above would be transliterated as follows, reading from right to left:

Bereshit Barah Elohim, et hashamayim v’et haaretz.  That is how an English person can understand the Hebrew pronunciation on this verse.  Now let us literally translate the verse into English from the Hebrew.  I will use brackets below each word.

בְּרֵאשִׁית, בָּרָא אֱלֹהִים, אֵת הַשָּׁמַיִם, וְאֵת הָאָרֶץ.

(the earth) (and et), (the heavens) (et), (the judge) (created out of nothing) , (In the beginning)

Unique Language

Biblical Hebrew, also known as "Lashon Kodesh" (The Holy Tongue) is a unique language. It is the only language whose letters communicate meaning independent of the words they form.

In most languages letters don’t have independent value. They don’t communicate any meaning. A letter is a symbol that indicates a sound (much like a musical note) and is only valuable when paired with other letters to form a word. Even then, it is the word that communicates meaning, not the letters.

In English, for example, the letters E-A-R of "ear" have no intrinsic meaning. They mean nothing when they stand alone, and still mean nothing when they stand together. There is nothing about ear, the word or the thing it describes, that is connected to the shape or name of the letters E, A or R. Similarly, no one will say that an "era" is somehow connected to an "ear" simply because they share the same letters.

Breaking Down the Verse

In studying the actual translation above we can see that verse offers so much more than the simple English above.  The verb used for create is Barah.  This is the verb used for God alone because it means to create something from nothing.  There is another verb (ליצור ) which means to create from something. 

We also see that the word used for God is Elohim which means the judge.  There are many attributes within Elohim and judgement is one of them.  Judgement is not negative in this case.  It simply means that God had to use judgement in order to create the universe.  How big would the planets be? How much light would the sun and moon give off? Etc.

What is Et?

Notice there is a Hebrew word (repeated twice) which isn’t translated. The word Et. Et is a Biblical Hebrew word that has no translation. To be sure, the word is not meaningless, and while it cannot be translated, it is interpreted. The Talmud is replete with respective explanations for the numerous Et’s that appear throughout the Torah.  In Hebrew Et is spelled Alef Tav (the first and last letters of the Hebrew alphabet). The Et in this verse was explained by the Magid of Mezritch as follows:

Breishit – In the beginning
Bara Elokim – G-d created
Et – Alef through Tav

In the beginning G-d created the Hebrew Alef Bet.

Letters of Creation

You see, the Hebrew Alef Bet are not just letters; they are the Elementary Particles, or DNA of existence. They represent forms of Divine energy. Fuse a number of metaphysical elementary particles (aka Hebrew Letters) in a specific manner, and you will have heaven, fuse a few others in a different manner, you will have earth.

So God says "Let there be light", i.e. may the energies/letters of Alef, Vav, and Reish fuse into (the word) Or (light). They do. As a result we have light.

Thus the Psalmist says "Forever, O Lord, your word stands in the heavens." Your word O Lord, "Let there be a firmament" is the persistent Raison d’être of the vast skies. As the Mishnah says, "with ten utterances God created the world." (Ethics of the Fathers 5:1)   The utterances themselves are the building blocks of creation. They are not just what called creation into being; they are the being called creation.

3D Letters

And thus for thousands of years Hebrew was studied not only as a language of words (grammar, spelling etc), but a as a science of letters. Since the letters themselves are descriptions of energies we must understand what each letter tells us about the energy it symbolizes. These secrets can be found in the meaning of its shape and name, its numerical/mathematical value, and based on what other alphabetical elementary particles it groups with.

There is much to say and many words have been recorded to explain the letters. Following is a series of short essays providing brief insight into three dimensions of each letter: its name, shape and numerical value.

In Summary, it is all of these elements which make Hebrew not only the Holy Language, but also the Language of the Soul.

Can / Should Women Wear Tzitzit?

Women are exempt from wearing tzitzit because it is a time-bound mitzvah which a woman does not have to follow. If women are exempt from this commandment, does that mean she cannot observe it at all if she willingly chooses? 

We often see Reform and Conservative women draped in a tallit gadol. Many times it is argued, perhaps validly, they have not pursued this with a spiritual intent, but a feminist-political intent. Perhaps feminists who wear it merely to be equal to men negate its spiritual value because the motivation is not Torah, but political. We should pursue Torah for its own sake, so I find feminist egalitarian justification rather reprehensible.

Is a woman wearing tzitzit considered to be in violation of the commandment not to wear the clothing of the opposite gender? Are tzitzit a gender-specific garment? Are tzitzit even considered a garment, or an appendage to a garment? 

The Shulchan Aruch examines and addresses many of these issues, but it presents a mainstream Jewish position. There are varying opinions in the Talmud and issued by other rabbis. 

One opinion was issued by Moses Isserles, a Rabbi and Talmudist, renowned for his fundamental work of Halacha and the Shulkhan Arukh, wrote, "If they (women) wish to wrap themselves in a tallit for woman and make a blessing over it, then it is up to them, as with other timebound, positive mitzvot. This position is not affirmed by Rabbi Simon, or by Joseph Caro. Is it a less compelling opinion?

Support (Can a woman wearing tzitzit):

"Our Rabbis taught: All must observe the law of Tzizith, priests, Levites, and Israelites, proselytes, women and slaves." Talmud – Mas. Menachoth 43a

The Talmud states, "Mikhal the daughter of King Saul used to wear tefillin, and the sages did not protest" (Eruvin 96a). During the period of the Rishonim (1000 to 1500 CE), some sages, including poskim such as Rashi and Rambam, say that women may perform mitzvot from which they are exempt but do so without reciting a berakha (blessing), since the berakha’s phrase "who has commanded us" would not apply.

Rambam writes: "Women, slaves, and minors are exempt from tzitzit from the Torah…Women and slaves who want to wrap themselves in tzitzit may do so without a berakha. And so too with other such mitzvot from which women are exempt: if they want to perform them without a berakha, one does not protest" (Hilkhot Tsitsit 3:9). 

The largest group of sages of this period rule that women may perform such mitzvot and recite the berakha as do men. These sages include Rabbenu Tam (1100-1171) and Rabbi Zerahia haLevi (12th c. Provence) among many others. The Rashba (1235-1310 Spain) states in a teshuva (responsum): "I agree with those who say that if they desire they can do all such mitzvot and recite the blessings, on the basis of Mikhal bat Shaul who used to wear tefillin and they did not protest; indeed she did so with the approval of the sages (kirtzon hakhamim) and by the nature of the matter since she puts on tefillin she blesses" (Teshuva 123). 

In addition to the endorsement of many great sages, there is some precedent for prominent women wearing tefillin:

Besides Mikhal the daughter of King Saul, stories persist of Rashi’s daughters wearing tefillin. 

Likewise, Fazonia, the first wife of Rabbi Haim ben Attar, wore tallit and tefillin, as did Rabbi Haim’s second wife. 

The Maid of Ludomir (Hanna Rachel Werbermacher) in the 19th century also wore tefillin.

The Talmud in Menachot 43a reports that Reb Yehudah attached fringes to the aprons of women in his household and there it reads: "All must observe the law of tzitzit, Cohanim, Levites and Israelites, converts, women and slaves." 

Opposition (Can a woman wearing tzitzit):

Women are exempt from time-bound mitzvot. Does this exemption translate into prohibition?

Dueteronomy 22:5 states that a man should not wear a women’s clothing, nor a woman wear man’s clothing. This verse has been used by some as a ‘proof text,’ as to why women became excluded from the command to wear tzitzit, since over time, the prayer shawl became identified more closely as being a man’s garment. Does society not dictate the social standards and customs for dress? Is a prayer shawl a neutral garment, or a man’s garment? Can not both men and women wear shawls of their gender that may be affixed with tzitzit?

It is often stated in traditional halachah that the ONLY garments that are square or rectangular in shape require tzitziyot to be attached to them. If this justification is used, then this is true of men who don’t wear four-cornered garments. Should we not want to fulfill a mitzvah by wearing a tallit katan? Does this imply we should wear four-cornered garments?

What do you think?

(1) CAN women wear tzitzit?

(2) SHOULD women wear tzitzit?

http://www.youtube.com/watch?v=HoE0J14XL90

When you pray, do not use a lot of meaningless words, as the pagans do, who think that their gods will hear them because their prayers are long. Do not be like them. Your Father already knows what you need before you ask him. Mattityahu / Matthew 6:5-15 (TEV)

God created you and so he wants you to be the real you. By being authentic when you speak to God, you worship him as you Creator.

For years I copied the prayers of other people. I noticed they used certain words and even a special tone of voice. I imitated all the religious clichés: "Lead, guide and direct us, O Lord." "Bless this food to the nourishment of our bodies." "Bless the gift and the giver."

In the Besora Tova HaGeula (Good News of Redemption), we hear of people who had prayers which were wordy, meaningless rituals (some people think that speaking lots will get their answer, or even speaking in a King James version language).  There is no spontaneity, no genuineness.  But Maran Yeshua says don’t get caught up in fancy complicated prayer. You don’t have to use fancy language.  You can’t impress God with fancy language, and you shouldn’t be trying to impress other people either. 

I love to hear new believers pray — no pious pomposity.  They haven’t learned the clichés yet.  They just say, "Hi, God.  It’s me." That’s how you make contact with God. You just talk with your Heavenly Father about what’s on your mind. Just pray your heart. Reveal yourself. 

Imagine I walked in the door one evening and my kids said: "O, almighty procreator of our family.  How wonderful thou art, who sovereignly deposits our allowance to us.  Oh, the majesty of thy wonderful self!  We beseech thee to come eat dinner with us." I’d check their temperatures to see if they were sick! I don’t want to hear that. I want them to say, "Hey! Dad’s home.  Good to see you, Pop!"

I’m not saying to be flippant in prayer, but that’s how you make contact with God. You just talk with him in a genuine and heartfelt way.

Our Rabbi, Maran Yeshua gives us a model we can use as we learn to make contact with God.

Our Rabbi said: When ever you pray, go into your room and shut the door and pray to your Father who is in secret; and your Father who sees in secret will reward you.

The most powerful spiritual practices are often the simplest ones – practices anyone can do if they wish to.

Hitbodedut is the Hebrew word for meditation, literally meaning self-isolation or seclusion. This may imply a literal spiritual retreat, akin to the way of the navim (prophets) in ancient times, who were prone to going out into the wilderness to seek their visions and to commune with Ha-Shem, or it may imply an inward turn of our attention and awareness – a going within to pray and meditate to commune with HaShem.

Essentially, in one way or another Hitbodedut means praying and meditating in seclusion – and it implies a very intimate and private communion with the Holy One, the source of our being. HaShem.

Indeed, very specifically he tells us to go into seclusion and pray in private. Although we can take his instruction literally and have a special room set aside for this purpose – something very good to do if we are able to do so, we can just as easily go out into the garden or some place in nature, or go to a tranquil park, or anywhere that inspires us and that we are unlikely to be disturbed. In fact, we could sit amidst people in a coffee shop, bookstore or library, stare into an open book, looking to others as though we are reading, and go within to pray and meditate. The key is that we go within, and go deeper still, secluding ourselves to speak with the Holy One and listen to the Holy One – we do this in whatever way we can, and we can do so almost any place, at any time. It is just that, naturally, a tranquil and inspiring place is most conducive and helpful, especially when we are first learning to pray and meditate.

Now, when we go within, secluding ourselves in this way we may wonder what to do or what we should say. So HaShem gives us a small prayer to begin with – once we turn within and let ourselves settle, if no prayer comes to us, we can always give thanks for all the goodness that HaShem has given us and then abide listening to that Great Silence the Holy One is.

Hitbodedut, however, isn’t really a scripted prayer, but rather it is prayers from the heart, completely uncontrived and spontaneous, unadulterated, free from any self-consciousness whatsoever – it is prayer in the fullness of faith, completely candid, open, honest, sincere, as though speaking with the Holy One as with a very close and dear friend, or as though speaking with a beloved eartly Father or Mother, or as those speaking with one’s lover. Such prayer is Hitbodedut.

Essentially, praying from the heart in this way, we praise and give thanks, and we pray about whatever arises in our heart and mind, and whatever is transpiring in our lives and the lives of those we know – and our prayer assumes the form of a very intimate and private conversation with HaShem.

When we have a conversation with someone, as much as speak we must also listen, and this is especially true when we have a conversation with the Holy One – as much as talk we need to listen, and, in fact, if we are wise, we may be inclined to listen more than talk when we entertain a dialogue with the Holy One. Our thoughts and words in prayer are like an outer chamber of hitbodedut, the deeper settling into silence to listen is like passing into an inner chamber – and with time and experience we find that we can go deeper and deeper into this stillness and silence, while remaining completely awake and alert. As this happens there is an experience of profound peace and sublime joy – it is truly amazing. Of course, in hitbodedut we can dance in-between these two chambers, passing back and forth in- between speaking and listening, and the experience of conversation with the Holy One can be a great delight, providing all manner of insights and illuminations, granting all manner of blessings and boons.

At times, hitbodedut assumes the form of a self- evaluation or life review in which we consider our life and how we are living, looking to see if we are spending our days wisely, or if there is anything in need of change, and looking into our character, our virtues and vices, and considering if there is anything we need to change or improve upon – whenever we find things in ourselves or our lives in need of change or improvement, we pray about them and we asks the Holy One for empowerment to bring about the changes we need. It is very wise to enact a self-evaluation or life review in this way often in our spiritual lives – many masters of the tradition have advised their companions to do so daily, or at least weekly. In so doing we cultivate self-awareness and self-knowledge, and we are able to enact a conscious growth and development in our lives – it is a cause for the generation of greater happiness, success and satisfaction in life, and will help make us a better person, a true human being.

Along a similar line, we may also pray about potential plans for the future, or we may seek the guidance of the Holy One, seeking direction in our lives – just as we are able to review our past, we can also envision our future as we commune with the Holy One. In the midst of the play of the past and the future in prayer it is important not to forget about the present, where you are and God is, and where you are innately connected with God, the source of your being – it is important not to give way to the delusion of lack, but to abide in the awareness of life abundant in the Holy One, and to give praise and thanks for all of the blessings the Holy One is bestowing upon you, most especially the blessing of the direct and intimate communion you have with the Holy One, anywhere, anytime.

In hitbodedut we can empower our prayers with the Names of God, – but more than anything, it is all about prayers of the heart in our own native language, an intimate and private conversation with our Good Friend, our Beloved, the Holy One of Being. Hitbodedut can and does, indeed, lead to some very deep states of meditation, and it can lead to experiences of higher consciousness; likewise it can lead to experiences of Ruach HaKodesh, vision and prophecy, and the arising of all manner of spiritual gifts. Yet, when understood, it is a very simple practice – so simple that even a very little child can be taught to do it. Go within and pray to God from your heart, and as much as speaking, remember to listen! This is how we would teach this to a little child, and to adults too! This is the essence of hitbodedut.

There is no doubt that our Rabbi Maran Yeshua taught other spiritual practices to his disciples – but this is the essence and foundation, and all other practices extend from this. Here we may say that this foundation alone is enough for a very full spiritual life and practice – there is nothing lacking in it; and likewise we may say that this hitbodedut is perhaps among the best practices for these times in the fullness of faith, enacting an active and dynamic surrender, relying upon Divine Grace. When we pray in this way and then abide in silence, listening, it corresponds directly to the practice of “going within and holding the conscious intention of the reception of the Light from above” – that’s hitbodedut in a nutshell!

If you practice this daily for about an hour you will be doing very well and make good progress in your interior life, and likewise you will find a flow of many blessings in your life – an unimaginable flow of grace. Of course, it is wise to begin with a shorter duration of practice and build it up over time – an hour being the basic goal after a little while. If you take up no other practice, then take this one up!

Pray: O Holy One, may we abide continually in communion with You – may we learn to abide in hitbodedut as our Rabbi, Maran Yeshua tough us. Amen.

http://www.youtube.com/watch?v=zVdHNpLW2Os

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

Every one who knows the problems of territory, religion, education, and simple racial hate and international involvement, knows that the greatest problem of all is related to the Bible. Jews have for the two thousand years of exile among the nations dreamed of returning to the land of their forefathers, the land of Israel, between the Jordan River and the Mediterranean Sea.

People who believe that the Bible is the Word of God give this ancient document the authority of an international contract between God and mankind. The Bible is for those who believe it a living Word that not only tells the story of past ancient history, but also predicts the future and makes a road map for the rest of man s days on this Earth. Those who believe that the promises of the Bible are to be understood literally are called, Fundamentalist.

What is in the Bible that relates to the Land of Israel and causes Jews and those who believe the Bible as Fundamentalist to reject any compromise with the Arabs on the Land of promise?  Here are some Biblical facts on this issue:

1.God s promise to give the land of Israel to Abraham, Isaac, and Jacob, and their seeds forever is repeated more times in the Bible than any other promise. In Genesis alone it is repeated close to twenty times.

2.The promise of God to give the Land of Israel (Canaan) to Israel is given to every one of the patriarchs, to Moses, to Joshua, and to the prophets of Israel.

3.Israel is the only nation that has been exiled for more than one hundred years that has returned home to the land of their forefathers. In fact Israel has returned to the land already three times. Our forefathers returned from Egypt to the Land of God s promise with Moses and Joshua.

After 70 years of exile in Babylon Ezra and Nehamiah returned with a large number of the Exiles back to Jerusalem and the Land of Israel. Modern Zionism is a third time that
God s promises of return to the Land and inheritance of His promises. We are actually living witnesses of this return and rebuilding and restoration of this land and all this is happening before our own eyes and the eyes of the whole world.

I believe that, although, the Biblical promises made by God seem unrealistic right now, they are the most realistic and since God has the power to change people and nations, we who believe Him and believe His Word, must hold on to God s promises and never stop hoping that He will keep His Word in the future as He has kept it in the past.  Who would have believed 150 years ago that there is going to be a Jewish State in the land of Israel and that it will have an army and Jewish farmers, and win wars against the whole and joint force of the Arab countries.

These promises of God to Israel bring a special rational to the people who believe that the Bible is God s Living Word and want to live according to what the Bible teaches. People stand on God’s Word and say to themselves the following:

How can we give this land that is promised to us by the Creator of the World as an inheritance forever to the Muslim/Arabs who have always opposed God and His Word. We read that the Arabs opposed the return of the Exiles from Babylon in the days of Nehemiah also just as they do today: "Now when Sanballat, Tobiah, the Arabs, the Ammonites and the Ashdodites heard that the repair of the walls of Jerusalem went on, and that the breaches began to be closed, they were very angry. 8 All of them conspired together to come and fight against Jerusalem and to cause a disturbance in it." (Nehemiah 4:7-8)

Our God is able and His Word is living and every one of His promises will be fulfilled. Our hope is in God and in His promises, and even if we at times misunderstand God s Word and misinterpret his promises, we know that not one word from God will fall empty.  What to us seems virtual and unreal for God is real and already accomplished.

By Joseph Shulam

http://www.youtube.com/watch?v=5MdsolNljD8

No solamente los israelíes son engañados, sino también los palestinos mismos. Ellos son usados tan solamente como medio para alcanzar la meta, ya que de ellos se está haciendo un pueblo que en realidad nunca ha existido. El nombre “palestinos” deriva de la palabra “filisteos”. Sin embargo, estos provenían originalmente de Creta (Caftor), ocuparon partes del territorio y destruyeron su población. En Deuteronomio 2.23 leemos: “Y en cuanto a los aveos que vivían en las aldeas cercanas a Gaza, los caftoritas procedentes de Creta los destruyeron y se establecieron en su lugar.” (vea también Jos. 13.3; Gn. 10-14; Jer. 47.4; Am. 9.7). Pero como los filisteos provenían de Caftor (Creta) ni siquiera eran árabes.

La palabra “Palestina” sencillamente es una expresión general para la tierra de Israel, la cual fue inventada por el emperador romano Adriano. Este sin embargo odiaba a Dios y a los judíos. En el año 135 d.C. reprimió el levantamiento de Bar-Kochba de los judíos. El quería destruir toda memoria de Israel y de Jerusalem, y de ahí en adelante dió a la ciudad de Jerusalem el nombre de Aelia Capitolina. A la tierra de Israel también le cambió el nombre por el de sus más encarnizados enemigos, los filisteos.

Con una honestidad increíble, uno de los líderes representantes de la OLP, Zuheir Mohsen, en el año 1977 confesó el bien calculado mal uso de ese nombre, por parte de los árabes que viven en la llamada “Palestina”.

“No existe un pueblo palestino. La creación de un estado palestino es un medio a favor de la continuidad de nuestra lucha contra Israel y a favor de la unidad árabe… Pero en realidad no existe ninguna diferencia entre los jordanos y los palestinos, los sirios y los libaneses. Todos nosotros formamos parte del pueblo árabe. Solamente por razones políticas y tácticas hablamos de la existencia de una identidad palestina, ya que está en el interés nacional de los árabes el oponer al sionismo una existencia separada de los jordanos. Por razones tácticas, Jordania que es un estado con fronteras fijas, no puede reclamar a Haifa y Jaffa. Yo como palestino, por el contrario, puedo reclamar Haifa, Jaffa, Beersheba y Jerusalem. Pero en cuanto se hayan restablecido nuestros derechos por la totalidad de Palestina, no esperaremos un minuto más para la unificación de Jordania y Palestina.”

El pueblo palestino es engañado, abusado y usado como punta de lanza contra Israel. En esta tierra sencillamente vivían árabes que mayormente provenían de Siria y Jordania, pero también judíos. En este sentido, también los judíos son palestinos. Por eso en su tiempo la Primera Ministra Golda Meir dijo: “Yo también soy palestina.” También fue Golda Meir quien dijo: “Recién podremos tener paz con los árabes, cuando estos amen más a sus hijos de lo que nos odian a nosotros.”

Las tierras del oeste del Jordán y Gaza se encontraban entre 1948 y 1967 bajo dominio árabe, es decir, jordano. Si hubiera existido una cuestión palestina en el sentido actual, ¿por qué entonces no se les dio un estado mientras se encontraban bajo el dominio árabe? Porque ellos nunca fueron reconocidos como pueblo independiente, sino que como árabes pertenecían a Jordania, a Siria o a otros países.

El nombre “palestinos” surgió recién en el año 1964, cuando el comité mayor árabe pidió a la Liga Arabe a favor de Palestina se le otorgase la formación de una Organización de Liberación de Palestina (OLP). Acerca de esto escribió el semanario egipcio El Mussawar:

“Una nación palestina es el resultado del avance de una planificación, ya que el mundo difícilmente aceptaría una guerra de cien millones de árabes contra una pequeña nación israelí.”

Antes del año 1964 los habitantes de “Palestina” sencillamente eran llamados “árabes”. Cuando el 15 de mayo de 1948 siete ejércitos árabes atacaron el recién nacido estado de Israel, los árabes de “Palestina” fueron llamados a evacuar sus territorios por un tiempo limitado y a ponerse a salvo hasta que Israel hubiera sido derrotado. Fueron los mismos estados árabes quienes animaron a los palestinos a hacer esto. Ellos no fueron echados por los israelíes. El 68% de ellos se fueron sin jamás haber visto un soldado israelí. Un refugiado palestino resumió la situación de la siguiente manera: “El gobierno árabe nos dijo: Salgan ustedes, para que nosotros podamos entrar. De modo que nosotros salimos, pero ello no entraron.”

Norbert Lieth

http://www.youtube.com/watch?v=iQVNy3C9bLk

If I believe in Maran Rabbeinu Yeshua as the Messiah, won’t I lose my Jewishness? 

No you won’t! HaShem made you Jewish and no one can ever change that, regardless of what people say. You are still a descendant of Abraham, Isaac and Jacob. Besides, the real question is, "Is Maran Rabbeinu Yeshua the Jewish Messiah?" If he really is the long waited King Messiah, then believing in him is the most Jewish thing that you can do. If HaShem sent Maran Rabbeinu Yeshua M’Nazareth (from Nazareth), and commands us to believe in him as Mashiach, then faith in Maran Rabbeinu Yeshua HaMashiach is the Jewish thing to do, no matter what the majority may say. Truth is determined by God – not by a any one’s vote.

We need to remember that Messianic Judaism is Jewish. Maran Rabbeinu Yeshua ben Yosef was a descendant of King David. He was raised in a Jewish home (in Israel) and went to synagogue every Shabbat. He perfectly kept the entire Torah. Maran Rabbeinu Yeshua Melech HaMashiach is the most Jewish of Jews. Maran Rabbeinu Yeshua taught that he fulfilled, not set aside, the Torah (see Mattityahu / Matthew 5:17-19).

All His early Torah disciples lived very Jewish lives in Israel. The Messianic movement was entirely Jewish at its inception (Taken away by goyim). Our Scriptures are all written by Jewish people, from Bereshit to HaHitgalut (Revelation). The Jewish Bible provides the foundation of our faith and the Besorah HaTovah (Good News of Messiah) was written ALL by Jews to be perfectly understood by studied Jews. The early Messianic Jewish movement was an authentic Jewish movement that existed for 700 years, not different today than the Chabad, or Breslov of today.

If you know in your heart that Maran Rabbeinu Yeshua is the promised Mashiach of Israel, then accept him as your Mashiach, ask for forgiveness from all your sin to God, and invite HaShem into your heart and life and tell Him that you want to serve Him for the rest of your life! If you are still not sure what to think, then ask the God of Abraham, Yitzhak and Ya’acov. Ask God to show you the truth and to show you if Maran Rabbeinu Yeshua is the true Mashiach. If you truly seek an answer in the Scriptures, God will truly give you one in the holy wri.

Mashiach and Teshuvah

Maimonides (Rambam) describes Yom Kippur as "the time of teshuvah (repentance) for all; for individuals as well as the community." The ultimate expression of this motif will come in the era of the Redemption when, as the Jewish tradition teaches, Mashiach will motivate even the righteous to turn to God in teshuvah, why as the Hebrew Scriptures point out, "that there is no one righteous, not even one" of course this excludes Mashiach Himself (who kept the whole Torah). At the same time teshuvah that will serve as the catalyst for the Redemption; as Maimonides writes: "Israel will be redeemed only through teshuvah. The Torah has promised that ultimately, towards the end of her exile, Israel will return [to God], and immediately will be redeemed." And this is why Zecharya 12:10 speaks that once we recognize who Mashiach is (the pierced One), then the full redemption process will take place!  

What does the Hebrew title Maran means? Maran means exalted Rabbi, in modern Hebrew means that this person is a Rabbi of Rabbis. This is the way Maran Yeshua is spoken in the Aramaic Peshita (The Aramaic Good News of Redemption), this term is also used frequently in the Talmud. Till today, the most prominent rabbis in Israel are called Maran, like Rabbi Ovadia Yosef.

This is a very common term within the rabbinical world (The term is more prevalent among Sephardi Jews, but may also be used by Ashkenazim Ortodox Jews). The most common use of the term is in reference to "Maran Beth Yosef", Rabbi Yosef Karo. In fact, when used without further qualification, Maran usually refers to Rabbi Karo. Maran is often attributed to Rabbis who serve as founding heads of a particular ideological/cultural movement.

Also Ben Elohim (son of God), means that this person is very close to God, just as Maran Yeshua is, so, according to rabbinical tradition some rabbis were, like the Baba Sali (Rabbi Yisrael Abuhatzeira) who was called ish Elohim hahadosh (a holy man of God).

In the Besora Tova HaGeula, Rabbi Shaul was a Rabbi, and for him the term for Melech HaMashiach in the Peshita is always Maran Yeshua, not Lord in the sense of God, but as exalted Rabbi, or Rabbi of Rabbi.

So if you were to asking about who Maran Yeshua was, he will tell you, he is the Jewish Messiah our Maran, the Rabbi of all Rabbis, the perfect Jew, the second Adam, the one after Moshe.

So when the Besora Tova HaGeula says "Believe in Maran Yeshua and you shall be saved" means believe in the most honorable Jew of all times, the cream of the top of all Rabbi, the most holy Israelite, he was not saying that we need to believe the he is God, but in the sense that we need to believe that he is the Jewish Messiah, the Rabbi of Rabbis.

http://www.youtube.com/watch?v=lH-uj0Uj37o

The Sage Hillel formulated a negative form of the golden rule. When asked to sum up the entire Torah concisely, he answered: That which is hateful to you, do not do to your fellow. That is the whole Torah; the rest is the explanation; go and learn. —Talmud, Shabbat 31a, the "Great Principle"

Let me just start by saying I am not writing this to argue with or make fun of Christians, but that I love and respect Christians very much.  I also believe that the Torah is the inspired word and must be our first source of study.

The purpose of this is to inform those Christians which speak against the Oral Law, The Talmud or any other rabbinic writings.

The "Golden Rule" has been attributed to Yeshua: "Therefore all things whatsoever ye would that men should do to you, do you even so to them" (Matthew 7:12, see also Luke 6:31).

The common English phrasing is "Do unto others as you would have them do unto you Christianity adopted the golden rule from two edicts, found in Leviticus 19:18 ("Do not seek revenge or bear a grudge against one of your people, but love your neighbor as yourself"; and Leviticus 19:34 ("But the stranger that dwells with you shall be unto you as one born among you, and thou shall love him as thyself; for ye were strangers in the land of Egypt: I am the LORD your God"). Leviticus 19:34 universalizes the edict of Leviticus 19:18 from "one of your people" to all of humankind.

The Old Testament Deuterocanonical books of Tobit and Sirach, accepted as part of the Scriptural canon by Catholic Church, Eastern Orthodoxy, and the Non-Chalcedonian Churches, also express a negative form of the golden rule: "Do to no one what you yourself dislike."  —Tobit 4:15

At the time of Hillel, an elder contemporary of Yeshua, the negative form of the golden rule already must have been proverbial, because of the accordance with Tobit 4:15. When asked to sum up the entire Torah concisely, he answered: "That which is hateful to you, do not do to your fellow. That is the whole Torah; the rest is the explanation; go and learn." —Talmud, Shabbat 31a

"Recognize that your neighbor feels as you do, and keep in mind your own dislikes." —Sirach 31:15

There is also much debate in the Christian scriptures.  Some doubt the validity of certain books while others do not.  There are books mentioned in the Bible such as Enoch and Jubilees which are not part of the Cannon. Why? How about the ending of the Book of Mark?  Some versions only go up to verse eight, while other versions add verses nine to sixteen.  So which is right?  

The truth is there is much to learn from rabbinic writings.  I know that many Christians will say that they believe the bible and nothing else.  This may be true, but Christianity has its own form of Rabbis called the Church fathers.  The names like Calvin, Wesley and Luther are part of the reason that there are so many Christian denominations because each man had his own interpretation of scripture.

Many of the founding fathers were very anti-Semitic.  This is especially true of Luther whose quotes inspired Hitler, in part, to write Mein Kampf.

Another issue is that of Kabbalah.  There are two types of Kabala.  There is Hollywood or Madonna Cabala as I like to call it, or true Kabala. 

The word Kabala comes from the Hebrew verb lekabbel, which means “to receive” or “to accept”.  This means that anything that is received or accepted such as the Bible, salvation or even the Messiah is Kabala.

The fact is that the main source of our belief must come from the Bible, but let us not be so quick to dismiss the writings of our sages who have much to offer us.  Now, do I agree with everything in Talmud?  No!!  But we also don’t agree with every interpretation of the Bible, that doesn’t mean we reject it.

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