Weekly Sidra: Bamidbar (Numbers)
Torah Portion: Bamidbar / Numbers 1:1-4:20
Haftorah: Hoshea / Hosea 2:1-2:22

“The number of the people of Israel shall be like that of the sands of the sea, which cannot be measured or counted; and instead of being told, "You are Not-My-People," they shall be called Children-of-the-Living-God.” (Hosea 2:1)

One thing that can be said about the Jewish people is that they have a strong resiliency for survival.

This week’s reading starts the book of Bamidbar or Numbers in English.  Moses is commanded to take a census of the children of Israel.

The Haftarah portion states that the people of Israel will be too numerous to count and that they shall be the people of God.  This is incredible viewed in the light of many attempts to eliminate the Jewish people.  The crusades, the pogroms and even the Holocausts could not rid the world of Jews.

We too can take solace in this fact.  No matter how much people may hate or despise us we can always put our trust in HaShem.

Rav Shaul states “Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God.” (Philippians 4:6)

“To his talmidim Yeshua said, “Because of this I tell you, don’t worry about your life — what you will eat or drink; or about your body — what you will wear. 23 For life is more than food, and the body is more than clothing. 24 Think about the ravens! They neither plant nor harvest, they have neither storerooms nor barns, yet God feeds them. You are worth much more than the birds! 25 Can any of you by worrying add an hour to his life? 26 If you can’t do a little thing like that, why worry about the rest? 27 Think about the wild irises, and how they grow. They neither work nor spin thread; yet, I tell you, not even Shlomo in all his glory was clothed as beautifully as one of these. 28 If this is how God clothes grass, which is alive in the field today and thrown in the oven tomorrow, how much more will he clothe you! What little trust you have!  “In other words, don’t strive after what you will eat and what you will drink — don’t be anxious. 30 For all the pagan nations in the world set their hearts on these things. Your Father knows that you need them too. 31 Rather, seek his Kingdom; and these things will be given to you as well. 32 Have no fear, little flock, for your Father has resolved to give you the Kingdom! 33 Sell what you own and do tzedakah — make for yourselves purses that don’t wear out, riches in heaven that never fail, where no burglar comes near, where no moth destroys. 34 For where your wealth is, there your heart will be also.” (Luke 12:22-34)

Remember, those who belong to HaShem are His children and we will continue to survive, not due to our strength, but because of His strength.

http://www.youtube.com/watch?v=iYiNc3LVExk

On the holiday of Shavuot, the 6th day of the month of Sivan, 3313 years ago, the entire Jewish nation received the Torah on Mount Sinai and heard the Ten commandments from God Himself. The Torah primarily presents the feast of Shavuot as a harvest festival, which represented the end of the barley harvest and the first fruits of the wheat harvest (Shemot / Ex 34:22; Bamidbar / Num 28:26; Devarim / Deut 16:10).[5] Later, Jewish tradition links Shavuot with the day Israel received the Torah at Sinai.

Traditionally dairy products are often eaten because Song of Songs compares the Torah to milk — some stay awake all night in one long study session of the Torah. Generally Exodus (or at least the 10 commandments) are read along with the book of Ruth on this holy day. In Acts we learn Shavuot was the day the Ruach (Holy Spirit) fell on the emmisaries in Jerusalem and began Its indwelling ministry within believers. This festival is also known as Chag HaKatzir (Festival of Harvesting) and Yom HaBikkurim (a second First Fruits). After the destruction of the Temple in 70 CE Shavuot became primarily identified with the giving of the Torah on Mt. Sinai, therefore Shavuot is also called Z’man matan Torateinu (the time of the giving of our Torah). As Messianic Jews, Shavuot takes on additional meaning as the context of Acts chapter 2, when the Ruach HaKodesh was poured out in a greater manifest way upon those gathered upon the Temple Mount.

It is started with Pesach or Passover, a picture of redemption then the two-month wait is nearly over now, and we anticipate a time to recommit our lives to the God of Israel. This time is recognized as Shavuot or Pentecost. The Hebrew word "sheva" means "seven", "shavu’ah" means "week", and "shavu’ot" means "weeks". So the word "Chag Shavuot" means "The Festival of Weeks". On Shavuot we are commanded to remember the revelation given at Sinai as written in Devarim / Deuteronomy 4:9 and to spiritually revive the receiving of the Torah.

Shavuot is symbolic of an engagement. It is a day when God betrothal / engages Israel as His own people, separates from all others. The goal of Passover redemption was to set us free to become God’s own treasured people (am segulah), a light to the nations: ambassadors for Heaven’s voice.

We have been saved from our spiritual exile when the Ruach HaKodesh (Holy Spirit) was given to us (Ma’aseh HaShlichim / Acts 2). Also, we have been engaged as His own Bride, separate from all others when we received the Ruach HaKodesh.

In Jewish tradition, the second day of Sivan is called Yom Hameyuchat or "Yom Yichut," the "Day of Distinction" – since it was on this day that God told the Israelites that He would make them into a kingdom of priests and a holy nation (Shemot / Exo 19:5-6).

Shavuot is a unique jewel, and within it gleams a hope of the world to come. The giving of the Torah on Mt. Sinai was a dramatic and miraculous experience. It was filled with thunder, lightning, trembling blasts of a heavenly shofar, and HaShem descending on the mountain in a column of fire. At the base of the mountain, trembling before God, we took upon ourselves the mitzvot through our utterance of “na’ase v’nishma” – that everything HaShem has said, we will do and we will obey.

Yet this is not the end of the story. For within the giving of the Torah was a remez, a hint of more to come. Our sages teach us that, “R. Hiyya b. Abba said in R. Johanan’s name: All the prophets prophesied [all the good things] only in respect of the Messianic era; but as for the world to come ‘the eye hath not seen, O Lord, beside thee, what he hath prepared for him that waiteth for him.’ Babylonian Talmud: Tractate Sanhedrin Folio 99a”

Our holy prophets foretold that a renewal of Torah would be brought through Mashiach, when God would take the Torah and inscribe it upon our hearts, making it ever more personal. This must happen in order to prepare the world for the final culmination of Yemot HaMashiach – the Messianic Age.

Since Shavuot recalls the time when Israel received revelation from God at Sinai, at daybreak additional prayers and blessings are recited at the synagogue for the gift of the Torah. However, since ignoring the Torah leads to ruin, admonition to pursue the study of Torah is also made during this time.

Studying God’s revelation is a prelude to re-experiencing the joy of His Presence, though this requires diligence and hard work. In order to understand what HaShem requires of us, we must make effort to study the Torah. We therefore ask God to make Torah sweet on our tongues and to help us be "engrossed" in the words of the Scriptures.

All of this, obviously enough, indicates that Shavuot is a time when we are called to engage ourselves in the study of God’s revelation and Torah. Torah learning is not an individual act. When we learn to "talk Torah" with each other as members of a community, we share the greater message of redemptive love that the Mashiach gave to the world.

Within Ma’aseh HaShlichim, the emissaries and followers of Mashiach were gathered together observing Shavuot when the promise of our holy prophets became a reality. In events similar to the original giving of the Torah (heavenly voices, miraculous occurrences), a fire descended similar to the fire which fell on Mt. Sinai. However, this time the fire descended and divided itself, and came to rest upon each individual who was present. This experience caused the Written Torah and the Living Torah, through the Ruach, to be inscribed upon the deepest parts of our hearts, enabling a new heavenly power, and Malchut HaShamayim, the Kingdom of Heaven to be infused into the earth in a new way.

Let us prepare our heart for the Living Torah who will come in the near future! Maranatha!

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

We are entering the Hebrew month of Sivan – ראש חדש סיון. Since the last month had 29 days it is celebrated only one day this month which has 30 days. Sivan is the third month of the year as Torah describes it. The first day of Sivan the people encamped at Mt. Sinai preparing to receive the Torah. The verb form of encamped is singular pointing to the fact the people behaved as one, not fragmented by contention.

For Torah to be merited and received the people were as one; united as husband and wife are in marriage when it is healthy. The first bringing down of Torah is at Shavout. Moshe’s seconding bringing down of Torah comes later at Yom Kippur. The Torah being given is compared to the instrument of betrothal of husband and wife (legal binding agreement between the spouses and the husband’s responsibilities toward his wife). Rosh Chodesh Sivan is considered to be a propitious time for covenanting harmony and peace among Israel, mankind and the Most High.

Families are taking a beating today. Rosh Chodesh Sivan gives back to parents, children, families and their relationships. In the 17th century, the chief rabbi of Jerusalem wrote a prayer that religious schools in Israel send home to their families still today. It is a prayer for parents to offer to the Most High for their children. This prayer is a practical ways for people to enter into the meaning of Sivan and it’s connection to relationships, harmony, covenants. It illuminates where one can stand with those who came before them and those who will come after. The prayer will be at the end of this essay in Hebrew and English.

The sixth day of Sivan is the receiving of the Torah. The first days of the month are the period which the people are preparing. There is a rabbinical understanding that the Promise of the Father is to be received on Shavout. This common thread is why the all night studying with morning prayer welcomes Shavout each year. In the diaspora Shavout is marked on the sixth and seventh days of Sivan.

The year the Torah was given R. Yosei’s opinion was Rosh Chodesh Sivan was on the first day of the week (Sunday), then Shavout (Torah being given) falls on Shabbat. On Sunday they reached the wilderness and camped as a people. The next day, Monday, it is understood that Moshe gave the people a summary of Torah so they understood accepting and hearing Torah from the Most High on Mt. Sinai. (Shemot, Ex. 19:4-6) The third day (Shemot 19:8) the people were told the boundaries where they could and could not go. The fourth day the mitzvot or commandment to sanctify and purify themselves, their clothing, as individuals and as couples. Moshe extended the commanded three days of purification and one of sanctification. The Shechinah (Holy Presence, Ruach/spirit, palpable Glory) came upon Mt. Sinai with the giving of the entire Torah.

Following the summary when the people heard the today they understood Torah’s spirit, essence and it’s function as wedding them to the Most High. The whole Torah was given on Shavout. It meant accepting a mission as people to the world in addition to accepting the betrothal and the Yoke of Torah. Taking on the Yoke of Torah means hearing and doing the mitzvot. This is the picture of what righteousness walked out by mankind as a reflection of the Most High’s righteousness. The people are called to be a holy priesthood and nation.

Sivan, Shavout and waiting for the Promise of the Father is a time of preparation, and setting ourselves apart so we are ready to do and hear the Most High as the ones before us did. Accepting the Yoke of Torah sets us apart today in our culture as it set the Israelites apart from the cultures of their day. The mitzvot (commandments) are practical reminders of our betrothal to the Most High and a way of life with His People in community that reflects HaShem in our world. Our life is the book others will read and see the Most High through if they have not read the Holy One’s words that we heard and see on Mt. Sinai.

Below is the Prayer for Children, translation by http://www.shemayisrael.co.il/ The prayer was located on the web blog of Reb Akiva at Mystical Paths.

English Translation – click on the image to read the Hebrew prayer.

You have been the Eternal, our God, before You created the world, and You are the Eternal, our God, since you created the world, and You are God forever. You created Your world so that Your Divinity should become revealed thorugh Your holy Torah, as our Sages expounded on the first word therein, and for Israel, for they are Your people and Your inheritance whom You have chosen from among all nations. You have given them Your holy Torah and drawn them toward Your great Name. These two commandments are, "Be fruitful and Multiply" and "You shall teach them to your children." Their purpose is that You did not create the world to be empty, but to be inhabited, and that it is for Your glory that You created, fashioned, and perfected it, so that we, our offspring, and all the descendants of your people Israel will know Your Name and study Your Torah.

Thus I entreat You, O Eternal, supreme King of kings. My eyes are fixed on You until You favor me, and hear my prayer, and provide me with sons and daughters who will also be fruitful and multiply, they and their descendants unto all generations, in order that they and we might all engage in the study of Your holy Torah, to learn and to teach, to observe and to do, and to fulfill with love all the words of Your Torah’s teaching. Enlighten our eyes in Your Torah and attach our heart to Your commandments to love and revere Your Name.

Our Father, compassionate Father, grant us all a long and blessed life. Who is like You, compassionate Father, Who in compassion remembers His creatures for life! Remember us for eternal life, as our Forefather Avraham prayed, "If only Yishmael would live before You," which the Sages interpreted as "…live in reverence of You."

For this I have come to appeal and plead before You, that my offspring and their descendants be proper, and that You find no imperfection or disrepute in me or them forever. May they be people of peace, truth, goodness and integrity in the eyes of God and man. Help them to become practiced in Torah, accomplished in Scriptures, Mishnah, Talmud, Kabbalah, mitzvot, kindness, and good attributes, and to serve you with an inner love and reverence, not merely outwardly. Provide every one of them with their needs with honor, and give them health, honor and strength, good bearing and appearance, grace and loving-kindness. May love and brotherhood reign among them. Provide them with suitable marriage partners of scholarly and righteous parentage who will also be blessed with all that I have asked for my own descendants, since they will share the same fate.

You, the Eternal, know everything that is concealed, and to You all my heart’s secrets are revealed. For all my intention concerning the above is for the sake of Your great and holy Name and Torah. Therefore, answer me, O Eternal, answer me in the merit of our holy Forefathers Avraham, Yitzchak, and Ya’akov. For the sake of the fathers save the children, so the branches will be like the roots. For the sake of Your servant, David, who is the fourth part of Your Chariot, who sings with Divine inspiration.

A song of ascents. Fortunate is everyone who fears the Eternal, who walks in His ways. When you eat of the toil of your hands, you are fortunate, and good will be yours. Your wife is like a fruitful vine in the inner chambers of your home; your children are like olive shoots around your table. Look! So is blessed the man who fears the Eternal. May the Eternal bless you from Zion, and may you see the good of Jerusalem all the days of your life. May you see your children’s children, peace upon Israel.

Please, O Eternal, Who listens to prayer: May the following verse be fulfilled in me: "’As for Me,’ says the Eternal, "this My covenant shall remain their very being; My spirit, which rests upon you, and My words which I have put in your mouth, shall not depart from your mouth nor from the mouths of your children, nor from the mouths of your children’s children," said the Eternal, "from now to all Eternity." May the words of my mouth and the thoughts of my heart be pleasing before You, Eternal, my Rock and my Redeemer.

http://www.youtube.com/watch?v=evP3azTd9JQ

Yom Yerushalayim – Dia de Jerusalén;

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

That seems like an excellent deal to me!!

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

Weekly Sidra: Terumah (Gift)
Torah Portion: Shemot / Exodus 25:1-27:19
Haftorah: Yeshayahu / Isaiah 66:1-24

He who pays Maaser removes part of his self love for the sake of the Creator.

Maaser kesofim literally means a tenth of money. Tithing one’s income for charity, is an age-old practice dating back to our forefathers’ days. Avraham gave Maaser to Malki-Tzedek (Bereishis 14:20); Yitzchak gave Maaser (Rashi Sefer Bereishit 26:12); and Yaakov, too, says, "And of all that You will give me I will surely give a tenth to You" (Bereishis 28:22). In addition, tithing is a time-honored formula for becoming wealthy (Tanchume Devarim 18), so much so that it is even permitted to give Maaser with the intent of "testing" Hashem to see if one will become rich through giving tithes (Based on the verse in Malachi 3:10).

Is there any difference between the Mitzvah to give Tzedakah (charity) and the obligation to give 10% from our income? What unique laws are involved in this obligation, and what is the reward for giving Maaser properly? Although anyone who gives Tzedakah has a guarantee from our Torah that he will not be impoverished by doing so, one who properly separates 10% of his income to charity has a guarantee that he will be repaid for every penny that he gives to charity, and that he will become wealthy over time.

Maaser means “a tenth.” It’s based on the Hebrew word eser, or ten. As a rule, it refers to donating ten percent of whatever to whomever. While maaser may seem like a lot of giving, it’s actually all about receiving. Just like sacrifices, which primarily benefit those who bring them, giving maaser whips you into spiritual shape by forcing you to extend yourself. The original concept of maaser is Torah-based. Additionaly, every person is obligated to give a tenth of his earnings to charity. We already find this custom by our patriarchs. Before Jacob went to his uncle Laban he pledged to God that "everything that You give me, I will surely tithe to You." Income maaser is given from all gross income and monetary gifts which a person earns or receives.

Halacha requires the tithing (separation of teruma and Maaser / Tithes). Teruma and Maaser may not be separated on Shabbat and Festivals.

The base on which Maaser kesofim is calculated is one’s income including recurring income like wages and ordinary profits, plus non-recurring income such as inheritances and capital gains. One should give tzedakah on his capital. However tzedakah should be calculated on each asset only once, not annually. Maaser k’sofim must be deducted even if the income is received from one who has already given Maaser kesofim on those funds. (This is different from agricultural tithing in which case the tithe must be given only once on any given crop.) Maaser kesofim may be paid in cash, merchandise, or one’s labor. In the case of labor, Rav Auerbach points out that Maaser must be given on the value of the work done.

Rabbi Akiva said about the Maaser (Mishnah, Masechet Avot): “Tithing is a qualification for wealth.” The Vilna Gaon: “Who keeps Maaser is guarded from harm.”

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

Weekly Sidra: Achrei Mot-Kedoshim
Torah Portion: Vayikra / Leviticus 16:1-20:27  
Haftorah: Yechezkel / Ezekiel 20:2-20

I am HaShem your God; walk in My statutes, and keep Mine ordinances, and do them;  and hallow My Sabbaths, and they shall be a sign between Me and you, that you may know that I am the Lord your God. (Yehezkel 20:19-20)

This week we have another double Parashat reading.  Achrei Mot (after the death) deals with what HaShem told Moses when Aaron’s two sons died.  Kedoshim means Holy ones and discusses that we should be holy as HaShem is holy.

Reflecting on the Haftarah portion we can see the consequences of not following Torah and the Sabbath.  We see the sins of the father’s.

 “in that day I lifted up My hand unto them, to bring them forth out of the land of Egypt into a land that I had sought out for them, flowing with milk and honey, which is the beauty of all lands; and I said unto them: Cast ye away every man the detestable things of his eyes, and defile not yourselves with the idols of Egypt; I am the Lord your God.  But they rebelled against Me, and would not hearken unto Me; they did not every man cast away the detestable things of their eyes, neither did they forsake the idols of Egypt; then I said I would pour out My fury upon them, to spend My anger upon them in the midst of the land of Egypt.” (Verses 6-8)

So I caused them to go forth out of the land of Egypt, and brought them into the wilderness. And I gave them My statutes, and taught them Mine ordinances, which if a man do, he shall live by them.  Moreover also I gave them My Sabbaths, to be a sign between Me and them that they might know that I am the Lord that sanctifies them. But the house of Israel rebelled against Me in the wilderness; they walked not in My statutes, and they rejected Mine ordinances, which if a man do, he shall live by them, and My Sabbaths they greatly profaned; then I said I would pour out My fury upon them in the wilderness, to consume them. (Verses 10-13)

HaShem states very plainly “I gave them My statutes, and taught them Mine ordinances, which if a man do, he shall live by them.  Moreover also I gave them My Sabbaths, to be a sign between Me and them that they might know that I am the Lord that sanctifies them. (Emphasis Mine)

The simple fact is that when we live according to Torah we have life.  The Sabbath is a sign between us and HaShem.  When we keep the Shabbat we are sanctified or made holy by HaShem.  Many people mistakenly believe that Jews keep the Torah for Salvation.  However, we do the commandments in order to be made holy by HaShem.

The opposite affect is that by not obeying the Torah we are on a path of sin which leads to death and it is this sinful path that causes us to be unholy before HaShem.

http://www.youtube.com/watch?v=NXhK1bJ1bog

Weekly Sidra: Tazria-Metzora (Conceived-Leper)
Torah Portion: Vayikra / Leviticus 12:1-15:33
Haftorah: Melachim Bet / II Kings 7:3-7:20

There were four men, lepers, outside the gate. They said to one another, "Why should we sit here waiting for death? If we decide to go into the town, what with the famine in the town, we shall die there; and if we just sit here, still we die. Come, let us desert to the Aramean camp. If they let us live, we shall live; and if they put us to death, we shall but die." (Malachim Bet 7:3-4)

This week we read two Parashiyot.  One is Tazria meaning she conceives and Metzora which deals with a skin affliction.  This is usually, but incorrectly translated as leprosy. 

It is interesting that the first Parashat deals with the ritual of birth and the second one is about a person who is afflicted and the ritual concerning how to deal with them.  In Tazria the woman gives birth and becomes unclean.  Parashat Metzora deals with the purification of a person with a skin disease.

The Haftarah portion also deals with four men who have Tzarat (the skin disease). Rabbi Shimshon Raphael Hirsch demonstrated at length that tzarat was not to be interpreted as a medical malady, but rather as a spiritual affliction. The verse itself indicates this, as it directs those who find themselves afflicted to seek out a Cohen (priest) and not a doctor, while the Torah specifically permits and even encourages those who are in need of medical care to seek treatment from physicians.

The Torah’s emphasis is clearly on the tu’mah (טומאה, "ritual impurity ") that results from a diagnosis of tzarat because the verses focus on the Cohen’s declaration of "unclean" – וראהו הכהן וטמא אתו ("The Cohen will see [the eruption] and [declare] him impure").

The Talmud, and the majority of historic Jewish literature in general, regards tzarat as a punishment for sin; it lists seven possible causes for tzarat:

• an evil tongue (malicious gossip)
• murder
• a vain oath
• illicit sexual intercourse
• pride
• theft
• miserly behaviour

One midrashic source categorically states that tzarat only appeared as punishment for evil tongue, while others add further reasons to the list in the Talmud. Unlike the modern medical approach, which seeks to cure by natural means, the classical Jewish sources argue that cure from tzarat only came about through repentance and forgiveness. In particular, the Midrash Rabbah sees the different types of tzarat as increasing levels of punishment, which could be curtailed at any stage if repentance was made:

1. The first stage in the Rabbah’s view was the infection of homes, and if repentance came here it only required removal of the affected stones for a cure.
2. In the second stage, the entire house must be torn down as the tzarat would not go away, and the infection came upon one’s clothes; if repentance came here it required only washing of the clothes for a cure.
3. In the third stage of Rabbah’s scheme, the clothes must be burnt, and the infection enters the person’s skin; if repentance occurs here then purification could occur.
4. In the fourth stage, which only occurs when the person has completely refused to repent, the person is forced to dwell alone.

Our Rabbi Maran Yeshua was the only person in all of Jewish history to have a recorded healing of Jewish people with Tzarat.

12 As he entered one of the villages, ten men afflicted with tzarat met him. They stood at a distance 13 and called out, "Yeshua! Rabbi! Have pity on us!" 14 On seeing them, he said, "Go and let the cohanim examine you!" And as they went, they were cleansed. 15 One of them, as soon as he noticed that he had been healed, returned shouting praises to God, 16 and fell on his face at Yeshua’s feet to thank him. Now he was from Shomron. 17 Yeshua said, "Weren’t ten cleansed? Where are the other nine? 18 Was no one found coming back to give glory to God except this foreigner?" 19 And to the man from Shomron he said, "Get up, you may go; your trust has saved you." (Luke 17:12-19)

How many of us are living with spiritual Tzarat?  Will we repent and be healed or will we continue to live in our impurities and be spiritually outcast?  One way leads to life and the other to death.  Which choice will you make?  Whether we look at the Talmud or the Good News the choice is the same.

http://www.youtube.com/watch?v=KG7fU-FMfWk

Weekly Sidra: Shemini (Eight)
Torah Portion: Vayikra / Leviticus 9:1-11:47 
Haftorah: Sh’muel Bet / II Samuel 6:1-6:19

This week’s Parasha is called Shemini, which could be translated the Eighth. The number eight represents a level that is higher than nature, and above time. This is the level of the miraculous, which is not bound by the laws of nature. The number eight is also associated with the revelation of Mashiach. It is also commanded that when a son is birth that we are to perform the rite of circumcision on the eight day of his birthday.

This number is also related to the world to come, which can be viewed through the shadow of Shemeni Atzeret which is the “the Eighth [day] of Assembly” , which is a day after the last day of Sukkot, which is celebrated the eight day. So the number eight is not an end but the beginning of some thing new. With the eighth day we leave the area of creation and even step across the boundaries of the passing the messianic age to a whole new level. The eighth day does not fall within world history and the human task to sanctify time.

World history goes on six days, until a period of rest which is the Shabbat or Sabbath day of creation called “ yom shekulo Shabbat” the day that is all Sabbath (the Sabbath is rehearsal for the future world. Each week we have the glorious opportunity to partake in the world to come), then comes the reset button which is the eighth day. From then on people will not longer toil on the fields of world history. After the seventh day, the eight day will begin, a day without an end. This day is described as the endlessness day. It is within this frame that we receive from heaven the New Jerusalem, Yerushalayim Shel Zehav. Hitgalut / Revelation 21:2 I saw the holy city, New Jerusalem, coming down out of heaven from God, made ready like a bride adorned for her husband.

Shabbat is Me’ein Olam Haba – a Taste to the world to come.

Shabbat signifies not only that HaKodesh Baruch Hu (the Holy One blesed be He) rested at the end of the creation, but it signifies the end of this world as well. Why did Hashem specifically rest on the Seventh Day? Could He not have created for three days, taken a day off, and then finished the work? Shabbat as the Seventh Day is the day of rest not only because it represents the creation but also because it represents the Next World. As this world approaches its end, we move towards a “yom shekulo Shabbat umenucha lechaye haoloam” “a Shabbat and rest day for eternal life”. Shabbat is not only a holy day but will represent the holy era called the Next World. Shabbat in that sense as well gives meaning to the creation.

The rabbi’s of old tell us: “This world is like a lobby before the World to Come; prepare yourself in the lobby so that you may enter the banquet hall” (Avot 4:21). The main purpose of this world is as a means of entering the Next World. Of course this world is a place where we can learn Torah and fulfill Mitzvot, but our main goal is to strive to arrive in the Next World, to a “yom shekulo Shabbat” where “HaShem alone shall be exalted in that day” (Yeshayahu 2:17), everything else will be null and void.

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

Weekly Sidra: Shemini (Eight)
Torah Portion: Vayikra / Leviticus 9:1-11:47 
Haftorah: Sh’muel Bet / II Samuel 6:1-6:19

David was afraid of the Lord that day; he said, "How can I let the Ark of the Lord come to me?" 10 So David would not bring the Ark of the Lord to his place in the City of David; instead, David diverted it to the house of Obed-edom the Gittite. 11 The Ark of the Lord remained in the house of Obed-edom the Gittite three months, and the Lord blessed Obed-edom and his whole household.  12 It was reported to King David: "The Lord has blessed Obed-edom’s house and all that belongs to him because of the Ark of God." Thereupon David went and brought up the Ark of God from the house of Obed-edom to the City of David, amid rejoicing. (Sh’mwel Bet 6:9-12)

This week is Parashat Shemini which means eighth.  The number eight has a major significance in Judaism.  The number eight symbolizes new beginnings. According to Kaballah in the Zohar the number eight number signifies “new beginnings” because the eight day was the first day after creation when God returned to work; the week began again.  This is also represented through the holiday of Shemini Atzeret (the eighth assembly) following Sukkot.  This represents HaShem’s divine reset button Olam Haba or the World to Come.

In this week’s Haftarah portion David was afraid to bring the Ark of HaShem into his place.  Instead he let it go to someone else.  The result was that their home was blessed for three months.  Then after he found out about the blessings David then brought it to his own house and celebrates.

How often do we miss opportunities to be blessed by HaShem because we are afraid to task risks?  Yes, Uzziah died, and that was devastating!  However, he disobeyed HaShem’s commandment to not touch the Ark.  If it fell from the ox, that would be HaShem’s plan.  Many times we think we can help HaShem out; He does not need our help!!

Sometimes HaShem brings tragedies into our lives.  However, we must not allow difficult times to take away the blessings we may receive in these situations.  If we put our trust in HaShem, even in hard times, it can lead to many new beginnings and opportunities for growth and development.

Often facing hard times can be HaShem’s way of pushing the reset button in our lives.  We just have to be willing to trust and obey and take a risk from time to time.

Yes, David ultimately received a blessing, but he missed out on three month of that blessing.  All because he let fears get the best of him.

http://www.youtube.com/watch?v=HbLmWU5rev0

Countdown from the Omer to Shavuot

The presentation of the omer initiates a countdown of seven weeks, culminating in Shavuot (the Feast of Weeks or Pentecost) immediately after the 49th day.

“And you shall count to you from the morning after the Sabbath, from the day that you brought the sheaf of the wave-offering; seven weeks shall be complete: Even to the morrow after the seventh week shall you number fifty days; and ye shall offer a new meal-offering to HaShem. You shall bring out of your habitations two wave-loaves of two tenth-parts: they shall be of fine flour, they shall be baked with leaven, and they are the first-fruits to HaShem” (Leviticus 23:15-17).

At this second offering of first-fruits, the grain is not presented in its natural state, but has been thrashed and winnowed, so that only the useful portion is retained. The “fine flower” produced in this way is infused with a new holiness – not the paganism of Egypt which was left behind, but by the life-giving holiness of God’s holy Law. This new batch of dough is then put to the fire to produce two loaves for a new wave-offering before our God.

In the history of the first Exodus, the “thrashing and winnowing” began immediately – even on the shores of the Sea of Reeds. It continued at the waters of Marah, “… for there He tested them” (Shemot 15:25), in the Desert of Sin, “I will test them and see whether they obey my instructions” (Shemot 16:4), and eventually at Sinai, in the very afterglow of Divine Revelation, in the censure over the Golden Calf.

During this time, the children of Israel were not “elevated into a position of readiness to receive the Law” – as claimed by the rabbis – but was rather weighed and found wanting, shown to be an unfaithful, disobedient, and obstinate people.  If not for the faithful intercession of Moshe, HaShem would have destroyed the entire nation within days of entering into the Sinai Covenant.  But HaShem’s purposes cannot fail, and the nation would fulfill its prophetic destiny, even if reduced to a remnant of one (Exodus 32:10).

Shavuot (the 50th day) coincides according to tradition with the giving of the Torah at Mount Sinai. Chapter nineteen of Exodus simply records that the hosts of Israel reached Sinai in the third month, which begins on the 45th day of the omer (five days before Pentecost).

According to the Soncino Commentary, “the Israelites arrived at Sinai on the New Moon [first day of the third month]. On the second of the month, Moses ascended the mountain; on the third, he received the people’s reply; on the fourth, he made the second ascent and was commanded to institute three days of preparation, at the conclusion of which the Revelation took place. Hence its [i.e. the giving of the Torah’s] association with the Feast of Weeks, which became the Festival of Revelation.”

Maimonides explains the significance of the seven week countdown to Shavuot (also known as the sephirah or counting): “The Feast of Weeks is the anniversary of the revelation on Mount Sinai. . . In order to raise the importance of this day, we count the days that pass since the preceding festival, just as one who expects his most intimate friend on a certain day counts the days and even the hours. This is the reason why we count the days…”

Whereas the Red Sea represented the deliverance from pagan rule, the Law of Sinai represented the more important deliverance from pagan lore and custom. If Israel conformed to the Torah (HaShem’s teaching) it would display God’s wisdom and holiness, and rouse the nations to jealously: “Behold, I have taught you statutes, and judgments, even as HaShem my God commanded me, that you should do so in the land where you are going to possess it. Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, that will hear all these statutes, and say, surely this great nation is a wise and understanding people. For what nation is there so great, that has God so near to them, as HaShem our God is in all things that we call upon him for? And what nation is there so great, that has statutes and judgments so righteous as all this law, which I set before you this day?"   (Deuteronomy 4:5-8).

The omer count is made starting the evening of each day – when the count happens at night the blessing is said and when the count happens during the daytime the blessing is not said. Here’s the blessing: "Baruch atah Ad-nai Elo-keinu melekh ha-olam asher kid’shanu b’mitzvotav v’tzivanu al s’firat ha-omer" / "Blessed be You our God Ruler of space and time, who made us holy through commandments and commanded us about counting the Omer."

After the blessing the day is counted by absolute number and by its number within each week, i.e., "Today is the thirty-third day of the omer, which is four weeks and five days"

According to the book of Acts says that the risen Yeshua appeared to His disciples over a period of forty days before His ascension. The forty days of the living Messiah among His disciples all fell within a period of time on the biblical calendar called the "counting of the Omer."

The forty-nine days hearken back to the days of the journey from the crossing of the sea to Mount Sinai. It is a journey that begins with the Feast of Unleavened Bread (the symbol of our salvation in Yeshua), and it is completed at Pentecost (the symbol of our completion through the Spirit). The Master’s resurrection makes the counting of the Omer a season of special significance and joy for His disciples. It is a time to remember the resurrected Yeshua. All of his post-resurrection appearances fell within the days of the Omer count counting the Omer continues the cycle in a believer’s life of "working out their salvation" (Phil 2:12)

Shavuot concludes the first half of the festive calendar.  It’s very important to count the Omer and make the Omer Count.

http://www.youtube.com/watch?v=qYAKw8eBYA4

Towards the last day of Passover: Happy Yom Tov!

And on the fifteenth day of the same month is the Feast of Unleavened bread to the Lord; for seven days you shall eat unleavened bread. On the first day you shall have a holy convocation; you shall not do any ordinary work. But you shall present a food offering to the Lord for seven days. On the seventh day is a holy convocation; you shall not do any ordinary work.” Vayikra / Leviticus 23:5-8

The seventh day of Passover is a day of rest and according to tradition this is the day God parted the Yam Suf (Sea of Reeds, Red Sea) when Pharaoh chased Israel with murderous intent. There is also a custom from Hasidic Judaism of having a Messiah feast on this day, or as it is called in Hebrew a Seudat Mashiach.

The seudat mashiach anticipates the Messianic banquet when Mashiach is fully revealed. The custom recalls redemption from Egypt, and future redemption and regathering of Israel.

But what is the Sudat HaMashiach and where it comes from? The Seudat Mashiach or “Messiah’s Feast” is a final meal of Passover that is focused on the Messiah and his role as bringing the final redemption.

The celebration of the Seudat Mashiach began with the Baal Shem Tov, founder of the modern Hasidic movement in Judaism. I you are unfamiliar with this custom, it is like the Passover seder, with this seder focusing on the redemption to be brought by King Messiah.

As the description of the Seudat Mashiach from the teachings of the Lubavitcher Rebbe Menachem Schneerson says:

“The last day of Pesach is the conclusion of that which began on the first night of Pesach. The first night of Pesach is our festival commemorating our redemption from Egypt by the Holy One, Blessed be He. It was the first redemption, carried out through Moshe Rabbeinu, who was the first redeemer; it was the beginning. The last day of Pesach is our festival commemorating the final redemption, when the Holy One, Blessed be He, will redeem us from the last exile through our righteous Moshiach, who is the final redeemer. The first day of Pesach is Moshe Rabbeinu’s festival; the last day of Pesach is Moshiach’s festival.”   (Cited in Likkutei Sichos, Vol. XXII, p. 34.)

Remember, Pesach is a time of redemption, and the coming of the Messiah is the ultimate redemption.

Bring the whole family for the traditional feast of 4 cups of wine and matzah in anticipation of the future redemption at the hand of our Rabbi and King, Messiah, may we be able to celebrate the Seudat Mashiach soon with our Messiah in Jerusalem…

The entire theme of the meal focuses on the coming of Messiah and the final redemption. The meal is festive in spirit. Everyone wishes one another “Lechayim! (to life!)” while discussing their insights into Messiah and their dreams and hopes for the Messianic Era. The meal concludes with fervent singing and dancing in joyous elation over the promise of the Messianic redemption.

Beth HaDerech invites you to participate in this year’s Seudat Mashiach, with songs, matzah, wine and inspiring thoughts. Pesach is the festival which celebrates freedom. The Baal Shem Tov instituted the custom of “Mashiach’s meal” on the last day of Passover to demonstrate the connection between the celebration of our freedom from the Egyptian exile to our imminent redemption from this current exile. At a Seudat Mashiach, we gather with friends, family and community to share in our hope and yearning for the future redemption of the Jewish people. When: Night 7:00 pm

Join us as we conclude Passover with Seudat Moshiach, the traditional Feast of Mashiach. This Tuesday 26th of April, 2011.

http://www.youtube.com/watch?v=z8mhzw4BfUU

Weekly Sidra: Bo (Go)
Torah Portion: Shemot / Exodus 10:1-13:16
Haftorah: Yermiyahu / Jeremiah 46:13-28

…It is the sacrifice of HaShem’S Passover, for that He passed over the houses of the children of Israel in Egypt, when He smote the Egyptians, and delivered our houses.’ And the people bowed the head and worshipped. (Shemot / Exodus 12:27)

This biblical concept of Yom HaShem (a day when HaShem reveals Himself via King Messiah), causing the wicked to be punished while the righteous are saved, this day is also known throughout the Hebrew Bible as HaShem’s Day of Judgement (Yom HaDin). "The day of HaShem" is a general phrase of judgment that can describe the final eschatological judgment of the world, but more often describes any forthcoming day of judgment.

Yom HaShem is known throughout Tanach as the day when HaShem reveals Himself via King Messiah, our Rabbi, causing the wicked to be punished, and the righteous to be saved. Yom HaShem is HaShem’s day of judgement. Before that day, it is necessary to do teshuva before redemption, otherwise HaShem’s revelation will lead to destruction. For example, when Yeshayahu foresees the destruction of Bavel (Isaiah 13:1-22), he consistently refers to that day as ‘Yom HaShem’ (see 13:6,9,13). While describing that calamity, Yeshayahu even compares Bavel (Babylon) to Sedom: "Bavel, glory of kingdoms, splendor of the Kassdim, shall become like Sedom and Amorah, overturned by     HaShem." (13:19)

Another important example is found in Amos. During the time period of Yerovam ben Yoash, Israel had reached prosperity and affluence. They eagerly awaited an even greater redemption, even though they were not deserving. In reaction, Amos warns the people concerning the danger involved (5:18): "Woe, you who wish for ‘Yom HaShem,’ why should you want ‘Yom HaShem,’ [for you] it shall be darkness and not light."

If the people are not spiritually prepared for God to reveal Himself, Amos warns, ‘Yom HaShem’ will bring upon them destruction rather than salvation.

Our final example comes from God’s ‘farewell’ message to mankind; the last prophesy of the last prophet – Malachi: "Hiney anochi sho’lay’ach la’chem…" – "Behold I am sending you Elijah the prophet before the great and terrible Day of HaShem ['Yom HaShem'] comes. And he will bring about the repentance of the fathers by the sons, and the repentance of the sons by the fathers, lest I come and strike the entire land with destruction." (3:23-24)

Here again we find the necessity to perform teshuva (repentance) prior to redemption, otherwise HaShem’s revelation will lead to destruction. Since the ultimate redemption of Am Yisrael is the hope of all the prophets, it is only fitting that this becomes the closing prophetic message to Am Yisrael. As we have seen, the redemption process begins when Bnei Yisrael aren’t worthy of salvation. However, its continuation – receiving the Torah and inheriting the Promised Land – require spiritual readiness. In this week’s reading of the Torah (Parasha Bo) we see how the offering of the korban Pesach was the ‘first step’ in the right direction, an important milestone on the road to spiritual redemption.

The redemption process began with the Jewish people (and those who joined Israel) not deserving salvation, but it continued with receiving the Torah and inheriting Israel – which require spiritual readiness.

The Korban Pesach was the “first step” in the right direction. The fact that HaShem PASSED OVER their homes emphasizes this point- they deserved to be punished with the Egyptians, but HaShem saved them in the last minute. Every year, when we commemorate the events of Yetziat Mitzrayim (coming from Egypt) on ‘Passover,’ we thank HaShem for His fulfillment of Brit Bein Ha’Btarim (Bereshit / Genesis 15) and pray for our final redemption. Before that prayer, we invite Eliyahu (Elijah) to our Seder table not only to taste our wine, and not only to encourage him to smite our enemies; Eliyahu comes to remind us that we need to do proper "teshuva" prior to our redemption, and to warn us of the consequences lest we do not.

We  must acknowledge HaShem’s infinite love and hope, and reciprocate with a wholesome devotion to His Torah and Mitzvot (Commandments). We must invigorate our Yir’at Shamayim (fear of heaven) so that very soon, the day can arrive when Yish’ayahu’s prophecy (11:9) will be fulfilled: “They shall not hurt nor destroy in all My holy mountain; for the earth shall be full of the knowledge of HaShem, as the waters cover the sea.”

We want Mashiach Now!

http://www.youtube.com/watch?v=Lc9H0o8FLHs