Yeshua is coming soon. The bride is not ready. She has not purified nor sanctified herself. We the body of Meshiach are the only ones who can sound the warning call. Wake up, wake up, The Groom is coming. Go to the highways and byways. Share the word that Yeshua is coming. Yeshua did not give us an option. He commanded us to go. So go, tell the world Yeshua died for them, to spare them the judgement of hell and damnation. Go and tell the church that they are His bride and the Groom is coming, make ready, purify, sanctify, repent and turn to the One who loves you without measure. He is coming quickly!
Verse Of the day
1 Corinthians 2:9
Complete Jewish Bible (CJB)
9 But, as the Tanakh says,
"No eye has seen, no ear has heard
Hear O' Yisrael
John 1:19-23 KJV
19And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?
20And he confessed, and denied not; but confessed, I am not the Meshiach.
21And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No.
22Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?
23He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias.
Welcome to our Torah study on this weekís portion of Scripture, which is called Naso (lift up).
This portion of Scripture will be read in synagogues all over the world this Shabbat (Saturday). Please read it along with us. We know you will be blessed!
NASO (Lift Up)
Numbers 4:21Ė7:89; Judges 13:2Ė25; Acts 23:20Ė24
"Take [naso] a census also of the Gershonites by their families and clans." (Numbers 4:22)
The men's section of the Western (Wailing) Wall in Jerusalem.
In last week's Torah portion, Parsha Bemidbar (In the Desert), God commanded that a census be taken of Israel.
This weekís Torah portion continues with the numbering of the Levitical families, detailing their duties.
Each man was to be given a specific task, ensuring an equitable distribution of the work.
"At the Lordís command through Moses, each was assigned his work and told what to carry.Ē (Numbers 4:49)
An Orthodox Jewish man recites prayers wearing a the tallit (prayer
shawl) and tefillin (the black box on the head and windings on the
hand). Tefillin is only worn during weekday services, and wearing
it is considered obedience to Deuteronomy 6:8, a literal sign upon
the hand, and frontlet between the eyes.
A Model for Community Living
"Count the Merarites by their clans and families. Count all the men from thirty to fifty years of age who come to serve in the work at the tent of meeting.Ē (Numbers 4:29Ė30)
This Parsha models community living, especially in regard to serving the Lord.
When we live and work together in community, and everyone has their own assigned tasks so that each carries part of the load, burdens do not fall too heavily on a few key individuals.
This is the idea behind the communal lifestyle of the Israeli kibbutz movement. It's also the lifestyle of the early kehillahóthe first community of Believers in Yeshua HaMashiach (Jesus the Messiah).
"Now all who believed were together, and had all things in common, and sold their possessions and goods, and divided them among all, as anyone had need.Ē (Acts 2:44Ė45)
Reciting prayers at the Western (Wailing) Wall: The spaces between the
massive stones of the Western Wall are stuffed with slips of paper
containing the prayers of those who have visited the wall.
We are called to fulfill the Torah of loving one another by helping bear one anotherís burdens.
There are many ways to do this. We can help those overloaded with daily responsibilities; we can also encourage and comfort those who are carrying heavy emotional burdens.
The Lord, however, did not leave us relying totally on one another. Yeshua (Jesus) gives us rest when we are tired and burdened.
"Come to me, all you who are weary and heavy burdened, and I will give you rest.Ē (Matthew 11:28)
But to experience that rest, we must be willing to go to Him, laying aside our self-sufficiency, and trusting Him with our worries, cares and anxieties.
"Cast all your anxieties on Him because He cares for you.Ē (1 Peter 5:7)
Women pray at the Western (Wailing) Wall.
Jealousy and Trust
"If feelings of jealousy come over her husband and he suspects his wife and she is impureóor if he is jealous and suspects her even though she is not impureóthen he is to take his wife to the priest.Ē (Numbers 5:14Ė15)
This Parsha also deals with the law of jealousy.
God gave Israel a way to manage jealousy and suspicion in marriage.
Interestingly enough, the Hebrew word for marriage is nissuin, which is plural for naso (lift up), the name of this week's Parsha. God's intention for marriage is to lift us up.
Sometimes, however, the green-eyed monster of jealousy drags a relationship down. According to this Parsha, if a husband became jealous and suspected his spouse of unfaithfulness, his suspicions might be valid or invalid.
Thus, to resolve this issue of trust, which is necessary for the success of any relationship, the Cohen (priest) would bring the woman in question before the Lord and administer a test to determine her guilt or innocence.
A Torah scroll
The Cohen (priest) would utter an oath that would protect her from certain curses if she were innocent; however, if she were guilty, she would come under the curses that were written on a scroll and then dissolved into bitter waters.
The woman would commit to this oath by responding, "Amen. Amen." (Numbers 5:22)
Once the woman took the oath, she would then drink the waters of bitterness that the priest had prepared. Either the curses would come true and expose her guilt or nothing would happen to her and she would be declared innocent.
When people respond "amen" to a vow or oath, they are coming into agreement with it as if they swear the oath themselves.
Although the word amen is traditionally considered an acronym for "Eli Melech, Ne'eman" (God, Faithful King), the Hebrew word amen comes from the root that means believe, confirm, and support.
Amen is also related to the Hebrew word emunah (faith), which is derived from the same root.
A Jewish mother with her children in an
Orthodox Jewish neighborhood in Jerusalem.
It's evident from Numbers 5:30 that a spirit of jealousy (ruach kinah) can come upon a person.
"When the spirit [ruach] of jealousy [kinah] comes upon a manÖĒ (Numbers 5:30)
Jealousy, when it is suspicious, overbearing, possessive and demanding, is ugly and sinful.
Nevertheless, jealousy can also be virtuous, and it's not necessarily a negative thing in an intimate relationship.
It's appropriate to be passionate and to desire undivided loyalty, devotion and faithfulness. No moral spouse wants to share a partner with someone else.
An Orthodox Israeli couple enjoy a romantic moment together in Israel.
Solomon described this passion well:
"Place me like a seal over your heart, like a seal on your arm; for love is as strong as death, its jealousy [kinah] unyielding as the grave. It burns like blazing fire, like a mighty flame.Ē (Song of Songs 8:6)
In fact, the Hebrew word for jealousy (kinah) is also often translated zeal, as in the following Messianic prophecy:
"Of the greatness of his government and peace there will be no end. He will reign on Davidís throne and over his kingdom, establishing and upholding it with justice and righteousness from that time on and forever. The zeal [kinah] of the Lord Almighty will accomplish this.Ē (Isaiah 9:7)
A Jewish youth wears tefillin during morning prayers.
Can a Holy God Be Jealous?
It's supremely evident in Scripture that God regards Israel as His special treasure, even as a wife (Hosea 2:19). He protects Israel because she is precious to Him.
Indeed, in Exodus 34:14, we see that one of the names for God is El Kanah (Jealous God).
Since God is holy, we can know that there is an expression of jealousy that is not rooted in selfishness, but in love and holiness.
This theme carries over into the Brit Chadashah (New Covenant), where we read that our God is passionately devoted to us and, therefore, jealous of our affections.
"Are we trying to arouse the Lordís jealousy? Are we stronger than he?Ē (1 Corinthians 10:22)
The Torah is lifted at the Western (Wailing) Wall so that all
can see it.
The Aaronic Benediction
This weekís portion ends with one of the most famous passages in the Book of Numbers: The Aaronic Benediction (Numbers 6:24Ė27).
"The Lord bless you and keep you; the Lord make His face shine on you and be gracious to you; the Lord turn His face toward you and give you peace.Ē (Numbers 6:24Ė26)
Since this blessing was pronounced over the people by the priest, we understand that words are important and powerful. In fact, Scripture says that the power of life and death is in the tongue (Proverbs 18:21).
Jewish men pray at the Western (Wailing) Wall.
Let's examine this meaningful passage that so beautifully states God's will for our lives.
The Lord bless [y'varech'cha] you: The first element of the benediction is blessing. The Hebrew word bless is barak. This word shares the same root as knee (berech). In fact, the word barak means to bless and to kneel. It takes real humility to get down on our knees and receive the blessing of God.
and keep you: The word keep is shomer, which means to guard, watch over and protect from all evil, sickness, poverty and calamity.
The Lord make His face to shine on you: In this benediction, the Hebrew word panav (His face) is repeated twice, which indicates that we can enjoy an intimate, face-to-face relationship with God. Godís face shining on us indicates His attention, favor, light and friendship.
and be gracious unto you: When we seek the face of God, instead of just His handsówhat He can give us, He will cause His favor and grace to be poured out upon us (Psalm 44:3).
The Lord lift up [naso] His face [panav] upon you: Here, toward the end of this week's Parsha, we once again see the name of the Torah readingónaso, which means lift up or elevate. We also see the second usage of the term panav (His face) in this meaningful benediction.
and give you peace [shalom]: The pinnacle of this blessing is shalom (peace). We can experience this shalom (peace) even in the midst of a storm. Peace is the inheritance of the children of God, as Yeshua said, "Peace I leave with you; My peace I give you." (John 14:27)
A young man beams as he carries the Torah for the
The Lord is longing to be gracious to us and to bless us. He wants us to receive His blessing, divine protection, favor, the light of His face, and also peace, wholeness, and completionóin Him!
The Aaronic Benediction ends with these words: "So they will put My name on the Israelites, and I will bless them.Ē (Numbers 6:27)
It's the name of God upon us that blesses us, establishes us and makes us successful, even gaining for us the victory in all our battles.
"Through you we push back our enemies; through your name we trample our foes.Ē (Psalm 44:5)
As the Cohanim (priests) blessed the people of Israel, they understood that it's ultimately God who blesses. Likewise, as people bless us, let us be mindful that God is the ultimate source of all blessing.
Our ministry team speaks this blessing over you today:
May the Lord bless you and keep you, Leslie.
May He make His face to shine upon you and be gracious unto you.
The Lord lift up His face upon you, and give you peace.
For all of you who have consecrated yourselves to the Lord, who have dedicated yourselves to be a blessing to Israel and the Jewish People, may these prophetic words be of comfort to you:
"'Though the mountains be shaken and the hills be removed, yet My unfailing love for you will not be shaken nor my covenant of peace be removed,' says the Lord, who has compassion on you.Ē (Isaiah 54:10)
Prayer Of Salvation
If you want to have a future of Peace, Power, and Happiness you must surrender your heart to Yeshua.
There is only One G-D He is your Abba (Father) and He Loves You so much. He controls all and He has a purpose and a plan for your life that is Glorious, Great, and just for you. Commit your heart to Yeshua before it is too late.
All the predictions of the Bible have came true so far, we can see the rest will come true also. The Bible has been right about things that know one could have known except G-D Himself.
Say this prayer and save your soul from eternal torment!
Lord Yeshua, I believe You were sent down from Heaven, performed many miracles, were crucified for our sins, died, and rose from the grave on the 3rd day. Forgive me for my sins, give me a clean start through your precious blood.
Come into my heart Yeshua, cleans my spirit from all unclean spirits.
teach me in your ways, so I can walk in your paths G-D which you have planned for me.
Thank You Yeshua, I believe You are in Me and I am in You.
Congratulations & Halleluyah!!!
You are now a Saint of The Most High G-D. The Angles of G-D are around you to protect and help you! Get a Bible and begin with the book of John before you read any other book.
Now you must put all things aside that pertain to your former life,anything sinful.
As long as you keep books, symbols, idols, pictures, or anything that promotes another religion or a sinful lifestyle the evil spirits still and will have access to your life and they will cause havoc, and problems for you.
Leviticus 19:11-18 ASV
Lev 19:12 And ye shall not swear by my name falsely, and profane the name of thy God: I am Jehovah.
Lev 19:13 Thou shalt not oppress thy neighbor, nor rob him: the wages of a hired servant shall not abide with thee all night until the morning.
Lev 19:14 Thou shalt not curse the deaf, nor put a stumblingblock before the blind; but thou shalt fear thy God: I am Jehovah.
Lev 19:15 Ye shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, nor honor the person of the mighty; but in righteousness shalt thou judge thy neighbor.
Lev 19:16 Thou shalt not go up and down as a talebearer among thy people: neither shalt thou stand against the blood of thy neighbor: I am Jehovah.
Lev 19:17 Thou shalt not hate thy brother in thy heart: thou shalt surely rebuke thy neighbor, and not bear sin because of him.
Lev 19:18 Thou shalt not take vengeance, nor bear any grudge against the children of thy people; but thou shalt love thy neighbor as thyself: I am Jehovah.
Leviticus 19 is an incredible chapter of the Bible in terms of the transference of information. Not only are the Ten Commandments repeated with different words, but we learn specific lessons about the right ways to treat one another, human to human, when the rest of the chapter specifically relates to the relationship between man and God. This chapter also gives us the tools to deliver a message, another noticeably different feature.
Today I would like to focus in two passages from this chapter. The first is Leviticus 19:11-18-
If you look closely at verses 11-12, you can see that the message is written in the plural, since stealing, speaking falsely and swearing in the name of the Lord are all actions that damage not the person but also God Himself and the world that He created. From verse 13 onward, the message is for the singular (except the beginning of verse 15), since the law pertains to the term of man and his friends, an interpersonal relationship- בֵּין אָדָם לַחֲבֵרוֹ. The word "not"- לֹא- appears at the beginning of the verses, while at the end of some verses can be interpreted as important sayings for life (see above). Also the expression "I'm The Lord" also can be found at the end of three verses in order to show us, the readers, who we should fear and how we should try best respect and honor Him with moral behavior.
Specific words in this chapter help us to better understand our aims and deliver our message. For example, when we see the word "blood"- dam- דַּם, it suggests me should be aware of our neighbor. When we read the words "deaf" or "blind" we are reminded to be more merciful to others in need.
A beautiful section to note is verse 18, which commands us to love our neighbor as we love ourselves. Interestingly, this is not specifically related to certain people or friends - this is a universal message for all of us. At the beginning of the verse, we read about the condition that helps to achieve this - when we think of revenge. It reminds us that we just need love in our life, just like The Beatles sang, "All you need is Love".
At the end of this chapter there's another memorable passage that deals with the sojourner, the stranger in a strange land. Most of us live in a world in which there are more than a few strangers. However, for God, the reality of how to treat such people is simple, as written:
The world play between "the stranger" and the verb "to reside" is just another way the Hebrew Language highlights the importance of this message. As well, when you reread verse 18 with a slight text adjustment, we can see how everyone should be treated equally in God's ideal world.Have a blessed week, Eli
Our hope is not yet lost
At the end of the 19th century, a young Jewish poet living in Romania expressed his longing for the Land of Israel with the verse:"We have not lost our hope / that ancient hope / to return to the land of our forefathers / the land where David stayed."
A decade later, the first wave of immigrants took that poem and turned it into the anthem of the rural settlement. But they changed the last three lines to say, "The hope of two thousand years / To be a free nation in our land / The land of Zion and Jerusalem."
That change was necessary. They were already living in the land for which the poet had longed, and were no longer dreaming of one day returning. Now their dreams were focused on a new goal, one they could not do without: Jewish independence in the Land of Israel.
The poet agreed to change a part of his poem. Perhaps because he knew that the line "our hope is not yet lost," inspired by the prophet Ezekiel's vision of the valley of the dry bones, would forever remain relevant. Hope is the Jewish people's lifeline. It is irreplaceable.
Today, when we read about the vision of the dry bones, we get a strong sense of deja vu. It is hard to believe that this text was written 2,500 years before the Holocaust: "The hand of the Lord was upon me, and the Lord carried me out in a spirit, and set me down in the midst of the valley, and it was full of bones; and He caused me to pass by them round about, and, behold, there were very many in the open valley; and, lo, they were very dry." (Ezekiel 37:1 and 2)
Ezekiel is the most imaginative prophet in the Bible. But this chilling description was not a product of his overactive imagination, nor was it inspired by photographs taken at Auschwitz. It was actually inspired by an old saying that was common among Jewish refugees in Babylon. During the first years of exile, they still held out hope that they would one day return to Judea, but after they heard the bitter news of the destruction of the Temple, they began to despair and viewed themselves as a dead people: "Then He said unto me: 'Son of man, these bones are the whole house of Israel; behold, they say: Our bones are dried up, and our hope is lost; we are clean cut off." (Ezekiel 37:11)
How can an exiled prophet instill hope in refugees who are in exile with him? Common sense would have him contradict their words of despair. But Ezekiel did the exact opposite, and instead of undoing the saying, he illustrated its truth. You really are dry bones, he told them, so dry; let me show you just how dry.
The terrified refugees looked at the unfolding scene with dread, and prepared themselves for the cruelest doomsday prophecy to come true. And then, when they were already deep inside, Ezekiel turned the prophecy on its head and effected an amazing turnaround: "And as I prophesied, there was a noise, and behold a commotion, and the bones came together, bone to its bone. And I beheld, and, lo, there were sinews upon them, and flesh came up, and skin covered them above; but there was no breath in them. So I prophesied as He commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great host." (Ezekiel 37: 7-10)
Exile is a grave
The belief in the resurrection of the dead only seeped into Jewish culture in the time of the Second Temple. That is probably why some of our sages interpreted the vision of the dry bones literally, as proof of a mass resurrection of the dead in the Bible. One of the sages, who was not satisfied with just a straightforward interpretation, went as far as to declare that he himself was one of the dead Ezekiel had resurrected. His declaration immediately sparked a certain degree of skepticism, and to prove the veracity of his claims, he presented his disbelieving friends an ancient set of tefillin that he claimed he had inherited from his dead forefathers (twice dead). I suppose that the sages burst out laughing when they heard this proof, but the truth is that the vision of the dry bones itself begs to be laughed at. The description of the dead coming to life is so real, that it almost begs the question: So? What did they do afterward?
But the prophet Ezekiel explains that the vision is just an allegory: "Thus saith the Lord God: 'Behold, I will open your graves, and cause you to come up out of your graves, O My people; and I will bring you into the land of Israel.'" (Ezekiel 37:12) The national resurrection of the people of Israel is like the resurrection of the dead ‚€Ē a people that is nothing but dry bones will become a living people again. Exile is a grave, and the Land of Israel is life.
But precisely at that point, when the allegory and its lesson blend together until neither is recognizable, the prophecy can suddenly spew hot theological lava. Ezekiel says that God will redeem us after we become dry bones, so maybe we should bring intentional catastrophes upon ourselves to hasten the redemption. The members of the first Jewish underground wanted to blow up the mosques on the Temple Mount to spark a terrible war and force God to fight on our side, because as things stand, the State of Israel doesn't stand a chance against the millions of Muslims who seek to destroy it. This grotesque religious concept still exists among extreme religious groups that want to lead us all to the edge.
A decree of hope
The vision of the dry bones doesn't suggest that we adopt reckless policies and trust God to deliver us. On the contrary. This moving prophecy was created for life, for hope. The prophet Ezekiel understood that the people's despair was more dangerous than the destruction of the Temple, more dangerous than exile and more dangerous than the hatred of all the nations of the world. The Kingdom of Israel, which had suffered a terrible defeat and whose people were exiled from their land 150 years before the people of Judea were exiled, served as a menacing omen for Ezekiel. Their fate, being lost, is what happens when there is no hope.
Naftali Herz Imber, the poet who wrote that poem after being inspired by the vision of the dry bones, is so similar to the prophet Ezekiel. He too came out against his people's feeling of despair. He too heard them say that they had lost hope and yelled out to them, "Our hope is not yet lost."
The Zionist movement realized that hope is the key to resurrection, and adopted Imber's poem as the Jewish people's national anthem. Two days from now we will all rise up and sing the anthem with holy awe, but will we truly listen to the words?
Our national life is rife with challenges. There are plenty among us who see nothing but gloom and doom, and they are trying to drag us down into the depths of despair. The prophet Ezekiel and the poet Imber are calling on us to walk along the light of the ancient decree of hope. If we tap into our optimism and faith, even the dry bones will come to life right in front of us. Hope is the elixir of our lives.
We still have so many dreams to realize. So many hopes to fulfill.
Our hope is not yet lost.
SMALL STRAWS IN A SOFT WIND by MARSHA BURNS:
it is important for you recover from recent stress by leaning on Me. Be strong. Don't give up. All things that represent a problem is only a stepping stone to understanding the work of My kingdom more completely. Keep looking up, says the LORD. Never forget that I am leading you to victory.
Philippians 3:12 Not that I have already attained, or am already perfected; but I press on, that I may lay hold of that for which Christ Jesus has also laid hold of me.
By Watchmen Charles Medina
The meaning of laughter in Abraham's time
THE TRUMPET by Bill and Marsha Burns:
Rise up now, My people, come and walk with Me. No longer cling to your religious exercise, but I say, come unto Me. Come now with renewed hope. For, faith is the substance of the things that you hope for. Begin again to walk with Me. And, in that I mean you're not walking trying to find Me, you're not walking to search Me out. But, you have taken hold of My hand and you are walking with Me into the perfect presence of reality and truth--a present truth that will guide you; truth that cries out from your inner most being. It is truth that puts aside those things that were not in faith and believes. If you will do these things they will serve you well. And, you will find yourself out of the dilemma that your are in and the kingdom of your God will become a reality to you in a more specific way, in a more personal way and in a more present way, says the Lord.
Beloved, I am doing an internal work in you to show you the way of walking in the Spirit. There is a place of certainty already established in you where you can express spiritual reality in power. But, you must do it internally before you can manifest it externally, says the Lord. Luke 6:45 "A good man out of the good treasure of his heart brings forth good; and an evil man out of the evil treasure of his heart brings forth evil. For out of the abundance of the heart his mouth speaks."
|ISRAELI DOCTOR SHARES HIS MASS CASUALTY EXPERIENCE IN BOSTON|
Israeli critical care specialist Dr. Pinchas Halpern is used to dealing with terror attacks. As director of emergency medicine at Tel Avivís Sourasky Medical Center since 1993, Halpern has had no choice but to become an expert on mass casualties. In the wake of the Boston marathon bombings, when three people were killed and another 282 injured, he was one of the first people U.S. doctors treating the severely wounded victims at Beth Israel Deaconess Medical Center called to discuss the logistics of handling casualties of the horrific attack. Just one year earlier, Halpern had spent a few weeks at the hospitalís emergency department as a visiting professor, sharing his experience with terror attacks, including best practices for mobilizing hospital staff in response to a mass disaster. "Boston has one of the best medical systems Ė perhaps the best ó in the world,Ē Halpern says. But Israeli expertise is considered second to none in organizing hospitalsí methods of response to a multiple casualty incident (MCI). And that is what his colleagues called him to talk over. While Israeli hospitals have had ample opportunity to fine-tune these procedures through years of war and terror attacks, particularly the difficult second intifada years when the nation was hit by a string of bombings, Halpern explains that major trauma generally accounts for a small portion of emergency medicine, perhaps 1.5 percent of the entire patient load. The president and emergency department director at Beth Israel Deaconess are both Israeli-born, Israeli-educated physicians. Dr. David Spector, on staff at Tufts Medical Center, where 18 victims were rushed from the horrific scene, was formerly a surgeon at Tel Aviv Sourasky Medical Center and served in the Air Forceís Airborne Rescue and Evacuation Unit.