Voice of Beityaaqov (Blog)

Happy Passover 2016

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Sacrifice of the Paschal Lamb Returns to Jerusalem After Millennia

From the House of Judah:

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“Even them will I bring to My holy mountain, and make them joyful in My house of prayer; their burnt-offerings and their sacrifices shall be acceptable upon Mine altar; for My house shall be called a house of prayer for all peoples.” Isaiah 56:7

From the House of Israel/Efrayim: 

As it is Written: From beyond the rivers of Kush my worshipers, the daughter of My dispersed ones, shall bring My offering ( i.e Messiah Ben Yosef) – Zephaniah 3 : 10

“From India even unto Ethiopia, over a hundred and twenty – seven provinces” -Esther 1:1

Ingathering of Exiles:  “Most High your God will gather you even from there he will go there and get you.” -Deuteronomy  30: 1-5

Then Ya‘akov called for his sons and said, “Gather Yourselves Together”, and I will tell you what will happen to you in the LAST DAYS  – Genesis 49:1

Gather yourselves together, yea, gather together, O shameful nation – Zephaniah 2:1-4

We remember Paschal Lamb in passover – Its about Final Redemption by obeying Voice of Most High ( i.e Mashiach ben Yosef)

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Note:  When we listen his VOICE and he has chosen to do this Korban pesach in India,Hyderabad  under the divine mandate of Mashiach ben Yosef but not to say that “this is the Place for the Korban pesach”.  When His Chosen Place is restored than halachaliy it has to be in his Holy Place, Jerusalem, the Har HaBait- Amen! Baruch HaShem.

Lamb of Most High was slain “from the Foundation (beginning) of the world” – Revelation 13:8

… ….. In that day there will be an altar to the Most High in the midst of the land of Egypt, and a pillar to the Most High at its border.  It will be a sign and a witness to the LORD of hosts in the land of Egypt. When they cry to the LORD because of oppressors, he will send them a savior and defender, and deliver them.  And the LORD will make himself known to the Egyptians, and the Egyptians will know the Most High in that day and worship with sacrifice and offering, and they will make vows to the Most High and perform them. Isaiah 19:18-21

For I will take you from among the nations, gather you out of all countries, and bring you into your own land. Then I will sprinkle clean water on you, and you shall be clean; I will cleanse you from all your filthiness and from all your idols. I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh.  I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do them.– Ezekiel 36:24-27

From the House of Efrayim:

We celebrate Passover. We Remember Messiah Ben Yosef – Pesach Lamb while we did in Seder. We await his final redemption and glorious return to establish his kingdom. 

Pesakh is a time of deliverance / freedom, through the defeat of the evil realm. The Exodus from Egypt (i.e., the evil realm), also  represents deliverance from exile and the beginning of a reunion with Most Holy One.

The Process of Redemption:

  • I will bring you out from the suffering of Egypt
  • And I will save you from enslavement
  • And I will deliver you
  • …and I will take you for me as a Nation and I will be for you the Most High – Exodus 6: 6-7

The festival of the paschal lamb was ushered in on the evening of the 14th of Nisan. On that night, the Israelites were ordered to eat the paschal lamb, and several restrictive rules were added to this feast. “And they shall eat the flesh in that night, roasted with fire; with unleavened bread and bitter herbs they shall eat it” (Exodus 12:8). They were not to eat it rare or boiled in water (Exodus 12:9  ). They were not to leave the meat over past the conclusion of the night (Exodus 12: 10 ). They were not to break any of the bones of the lamb (Exodus 12:46 ) . No alien sojourner, hired servant, or uncircumcised person may eat the meat of the paschal lamb (Exodus 12:43-45 ) . And finally, the feast was to be held in one house, and no part of the meat was to be taken outside the house (Exodus 12:46 ).

This verse in the book of Hebrews is written in the context of the Yom Kippur Sacrifice : “But in those sacrifices there is a remembrance again made of sins every year.”   – Hebrews 10:3

In the context of the is the New Covenant  is that the Yom Kippur sacrifice of salvation was performed once for all by Yeshua’s death on the execution-stake and will no longer need to be performed.  However, if we as believers do something to sin against Most High, we still have to make reconciliation in some way for our sin in order to restore/repair our relationship with Most High.  This very same pattern will continue during the Millennium in Ezekiel’s Temple; the only difference being that the animal sacrifices will be reinstated.  According to the Rabbis, “. . . the altar was the channel whereby the Israelite could seek reconciliation with G-d, from Whom he had become estranged by sin”. 

   The book of Hebrews is almost entirely devoted to the Yom Kippur sacrifice as this is primarily what Yeshua fulfilled. The entire book of Hebrews is specifically about Yom Kippur. The writer explains how Yeshua’s death and subsequent ascension into heaven, where he has become our High Priest, and now it is He who provides atonement for the nation in place of the Yom Kippur service.

In Ezekiel’s Temple, except the Yom Kippur sacrifice, however all other daily sacrifices are mentioned and still performed:  And  in the context of Yom Kippur, the book of Hebrews expresses that the Yom Kippur sacrifice of Yeshua was superior to that of the annual animal sacrifice. Both provided forgiveness of sin, and both required faith. The difference, as Hebrews explains, is that Yeshua’s work, being the shed blood of the Divine heavenly Tzaddik, effected a “permanent” atonement for those who trust in Him and walk in the way of Torah.

Ezekiel tells us why all these sacrifices are to be performed: 

And it shall be the prince’s part to give burnt offerings, and meat offerings, and drink offerings, in the feasts, and in the new moons, and in the sabbaths, in all solemnities of the house of Israel: he shall prepare the sin offering, and the meat offering, and the burnt offering, and the peace offerings, to make reconciliation for the house of Israel. -Ezekiel 45:17 

Here it is made very clear that these sacrifices are to be performed to make reconciliation.There are two levels of atonement: a higher Atonement of  Salvation (the Yom Kippur sacrifice in above Mishkyan that Yeshua fulfilled on Pesakh), and lower atonements of Reconciliation  which will not be fulfilled until after His Millennial reign. 

During his final seder, Yeshua said  “…do this in remembrance of me.”
-Luke 22:19

I ( Gaddi from the House of Yosef) have done this every year of my life remembering the Exodus from Egypt. Not only me, but my fathers, and my father’s father, all the way back to that first Nisan!”

 This would be in accordance with the Torah commandment:

“This day shall be to you for a זכרון (remembrance), and you shall keep it a feast to HaShem, throughout your generations you shall keep it a feast by an ordinance forever.” -Exodus 12:14

“Behold, the days are coming,’ says HaShem,’ that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In his days Yehudah shall be saved, and Yisrael shall dwell safely: and this is his Name whereby he shall be called, HaShem Tzidkeinu. Therefore, behold, the days are coming,’ says HaShem, ‘that they shall no more say, “HaShem lives, who brought up the children of Israel out of the land of Egypt.’ But,’ as HaShem lives, who brought up and who led the seed of the house of Israel out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land.”  -Jeremiah 23:5-8

 Mashiach ben Yosef will succeed in bringing Israel into the Land, and rebuilding the Temple, and so he will become Mashiach ben David. In Jeremiah 23, it links the Exodus from Egypt to the Final Redemption.

Mashiach ben David is connected to the gathering of exiles, and is given the Name of ‘Yud-Kei-Vav-Kei Tzidkeinu,’ the L-rd our Righteousness. Ben Zoma comments,

 “Ben Zoma said to the Sages: ‘Will the Exodus from Egypt be mentioned in the days of the Messiah? Was it not long ago said: ‘Therefore behold the days come, says the L-rd, that they shall no more say: As the L-rd liveth that brought up the children of Israel out of the land of Egypt; but, As the L-rd liveth that brought up and that led the seed of the house of Israel out of the north country and from all the countries whither I had driven them? They replied: This does not mean that the mention of the exodus from Egypt shall be obliterated, but that the [deliverance from] subjection to the other kingdoms shall take the first place and the exodus from Egypt shall become secondary.”
-Berakhot 12b, Soncino Press Edition, cf. Mekhilta de-Rabbi Ishmael

Yeshua said:  Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill.  For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.  Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. – Matthew 5:17-19 


(LISTEN and OBEY  the “VOICE”/ “WORD”  of Most Ancient Holy one of Israel)

 

Washing the Hands – Preparing for the Blessings

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 Aharon and his sons will wash their hands ….. – Exodus 30:19

From the House of Israel Congregation “Kadosh Prayers”

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 …..and said, Kadosh, Kadosh, Kadosh, is Hashem Tzva’os; kol ha’aretz is full of His kavod.  – Isaiah 6 : 3

 And yomam valailah (day and night), they do not cease to rest but continue singing, KADOSH, KADOSH, KADOSH, ADONOI TZVAOT, the One who was and is and is to come.  – Revelation 4 : 8


Passover Seder Meal – Community of Efrayim

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Gaddi – President 

A Servant of Most Ancient Holy one of Israel and Disciple of Yeshua HaMashiach

www.beityaaqov.org

email : gaddi.yosef.efrayim@gmail.com

My Brother Ephraim Studies

 

This Week Studies:

ShabbathShalom1

 

 

Joh 4:22  “You worship what you do not know. We worship what we know, because the deliverance is of the Yehuḏim.

Isa 12:2  “See, Ěl is my deliverance, I trust and am not afraid. For Yah, יהוה, is my strength and my song; and He has become my deliverance.”

Isa 12:3  And you shall draw water with joy from the fountains of deliverance.

יְשׁוּעָה

yeshû‛âh

yesh-oo’-aw

Feminine passive participle of H3467; something saved, that is, (abstractly) deliverance; hence aid, victory, prosperity: – deliverance, health, help (-ing), salvation, save, saving (health), welfare.

 

Rom 3:1  What then is the advantage of the Yehuḏite, or what is the value of the circumcision?

Rom 3:2  Much in every way! Because firstly indeed, that they were entrusted with the Words of Elohim/His Name is called: The Word of יהוה.

 

Rev 19:13  and having been dressed in a robe dipped in blood – and His Name is called: The Word of יהוה.

Joh 1:14  And the Word became flesh and pitched His tent among us, and we saw His esteem, esteem as of an only brought-forth of a father, complete in favour and truth.

Joh 8:46  “Who of you proves Me wrong concerning sin? And if I speak the truth, why do you not believe Me?

Joh 8:47  “He who is of Elohim hears the Words of Elohim,

 

Heb 13:8  יהושע Messiah/ The Word of יהוה is the same yesterday, and today, and forever.

 

Jos 1:8  “Do not let this Book of the Torah depart from your mouth, but you shall meditate on it day and night, so that you guard to do according to all that is written in it. For then you shall make your way prosperous, and act wisely.

 

Rom 10:17  So then belief comes by hearing, and hearing by the word of Elohim.

Rom 3:31  Do we then nullify the Torah through the belief? Let it not be! On the contrary, we establish the Torah.

Deu 16:16  “Three times a year all your males appear before יהוה your Elohim in the place which He chooses: at the Festival of Unleavened Bread, and at the Festival of Weeks, and at the Festival of Booths. And none should appear before יהוה empty-handed,

Rom 2:13  For not the hearers of the Torah are righteous in the sight of Elohim, but the doers of the Torah shall be declared right.

Pro 29:18  Where there is no vision, the people are let loose, But blessed is he who guards the Torah.

Mat 5:17  “Do not think that I came to destroy the Torah or the Prophets.1 I did not come to destroy but to complete.

Mat 5:18  “For truly, I say to you, till the heaven and the earth pass away, one jot or one tittle shall by no means pass from the Torah till all be done.

Luk 16:17  “And it is easier for the heaven and the earth to pass away than for one tittle of the Torah to fall.

Rom 10:13  For “everyone who calls on the Name of יהוה shall be saved.”

Rom 10:14  How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without one proclaiming?

Rom 10:15  And how shall they proclaim if they are not sent? As it has been written, “How pleasant are the feet of those who bring the Good News of peace, who bring the Good News of the good!”

 

Three Chags/Feasts of The TORAH

Exo 23:14  “Three times in the year you are to observe a festival to Me:

Exo 23:15  “Guard the Festival of Unleavened Bread. Seven days you eat unleavened bread, as I commanded you, at the time appointed in the month of Aḇiḇ – for in it you came out of Mitsrayim – and do not appear before Me empty-handed;

Exo 23:16  and the Festival of the Harvest, the first-fruits of your labours which you have sown in the field; and the Festival of the Ingathering at the outgoing of the year, when you have gathered in the fruit of your labours from the field.

Exo 23:17  “Three times in the year all your males are to appear before the Master יהוה.

2Pe 1:20  knowing this first, that no prophecy of Scripture came to be of one’s own interpretation,

2Pe 1:21  for prophecy never came by the desire of man, but men of Elohim spoke, being moved by the Set-apart Spirit.

 

 

 

Feast of Passover/Pesach:

Deu 16:1  “Guard the month of Aḇiḇ, and perform the Passover to יהוה your Elohim, for in the month of Aḇiḇ יהוה your Elohim brought you out of Mitsrayim by night.

Deu 16:2  “And you shall slaughter the Passover to יהוה your Elohim, from the flock and the herd, in the place where יהוה chooses to put His Name.

 

 

 

In time of Messiah יהושע:

1Cor 5:7(b)For also Messiah our Passover was offered for us.

Joh 1:29  On the next day Yoḥanan saw יהושע coming toward him, and said, “See, the Lamb of Elohim who takes away the sin of the world!

 Rom 3:24  being declared right, without paying, by His favour through the redemption which is in Messiah יהושע,

Rom 3:25  whom Elohim set forth as an atonement, through belief in His blood, to demonstrate His righteousness, because in His tolerance Elohim had passed over the sins that had taken place before,

Rom 3:26  to demonstrate at the present time His righteousness, that He is righteous and declares righteous the one who has belief in יהושע.

 

 

 

Feast of Unleavened Bread:

Deu 16:3  “Eat no leavened bread with it. For seven days you eat unleavened bread with it, bread of affliction, because you came out of the land of Mitsrayim in haste – so that you remember the day in which you came out of the land of Mitsrayim, all the days of your life.

Deu 16:4  “And no leaven should be seen with you in all your border for seven days, neither should any of the meat which you slaughter in the evening on the first day stay all night until morning.

 

In time of Messiah יהושע:

1Co 5:7  Therefore cleanse out the old leaven, so that you are a new lump, as you are unleavened.

1Cor 5:8(b) not with old leaven, nor with the leaven of evil and wickedness, but with the unleavened bread of sincerity and truth.

Joh 1:29  On the next day Yoḥanan saw יהושע coming toward him, and said, “See, the Lamb of Elohim who takes away the sin of the world!

Heb 9:13  For if the blood of bulls and goats and the ashes of a heifer, sprinkling the defiled, sets apart for the cleansing of the flesh,

Heb 9:14  how much more shall the blood of the Messiah, who through the everlasting Spirit offered Himself unblemished to Elohim, cleanse your conscience from dead works to serve the living Elohim?

Heb 9:15  And because of this He is the Mediator of a renewed covenant, so that, death having taken place for redemption of the transgressions under the first covenant, those who are called might receive the promise of the everlasting inheritance.

 

 

The Torah says:

Deu 16:5  “You are not allowed to slaughter the Passover within any of your gates which יהוה your Elohim gives you,

Deu 16:6  but at the place where יהוה your Elohim chooses to make His Name dwell, there you slaughter the Passover in the evening, at the going down of the sun, at the appointed time you came out of Mitsrayim.

Deu 16:7  “And you shall roast and eat it in the place which יהוה your Elohim chooses, and in the morning you shall turn and go to your tents.

Deu 16:8  “Six days you eat unleavened bread, and on the seventh day there is a closing festival to יהוה your Elohim – you do no work.

 

In time of Messiah יהושע:

Mat 16:21  From that time יהושע began to show to His taught ones that it was necessary for Him to go to Yerushalayim, and to suffer much from the elders and chief priests and scribes, and be killed, and to be raised again the third day. Mar_10:32-34; Luk_9:22, Luk_9:31

Joh 1:29  On the next day Yoḥanan saw יהושע coming toward him, and said, “See, the Lamb of Elohim who takes away the sin of the world!

 

 

The Feast of Shavuot/Feast of Weeks

The Torah say:

Deu 16:9  “Count seven weeks for yourself. Begin to count seven weeks from the time you begin to put the sickle to the grain.

Deu 16:10  “And you shall perform the Festival of Weeks to יהוה your Elohim, according to the voluntary offering from your hand, which you give as יהוה your Elohim blesses you.

Deu 16:11  “And you shall rejoice before יהוה your Elohim, you and your son and your daughter, and your male servant and your female servant, and the Lĕwite who is within your gates, and the stranger and the fatherless and the widow who are in your midst, at the place where יהוה your Elohim chooses to make His Name dwell.

Deu 16:12  “And you shall remember that you were a slave in Mitsrayim, and you shall guard and do these laws.

 

 

 

The Giving of The Torah:

Exo 19:1  In the third month after the children of Yisra’ĕl had come out of the land of Mitsrayim, on this day they came to the Wilderness of Sinai.

Deu 33:2  And he said, “יהוה came from Sinai, and rose from Sĕʽir for them. He shone forth from Mount Paran, and came with ten thousands of set-apart ones – at His right hand a law of fire for them.

Deu 33:4  Mosheh commanded us a Torah, an inheritance of the assembly of Yaʽaqoḇ.

 

In time of Messiah יהושע:

 

Act 1:1  The first account I made, O Theophilos, of all that יהושע began both to do and to teach,

Act 1:2  until the day when He was taken up, after giving instructions through the Set-apart Spirit to the emissaries whom He had chosen,

Act 1:3  to whom He also presented Himself alive after His suffering by many infallible proofs, being seen by them for forty days, speaking concerning the reign of Elohim.

Act 1:4  And meeting with them, He commanded them not to leave Yerushalayim, but to wait for the Promise of the Father, “which you have heard from Me –

 

 

The Ruach HaKodesh / The Set-Apart Spirit on Shavuot:

Act 2:1  And when the Day of the Festival of Weeks had come, they were all with one mind in one place.

Act 2:2  And suddenly there came a sound from the heaven, as of a rushing mighty wind, and it filled all the house where they were sitting.

Act 2:3  And there appeared to them divided tongues, as of fire, and settled on each one of them.

Act 2:4  And they were all filled with the Set-apart Spirit and began to speak with other tongues, as the Spirit gave them to speak.

Act 2:5  Now in Yerushalayim there were dwelling Yehuḏim, dedicated men from every nation under the heaven.

 

 

Rav Shaul / Apostle Paul said:

Rom 7:14  For we know that the Torah is Spiritual,

1Co 15:45  And so it has been written, “The first man Aḏam became a living being,” the last Aḏam a life-giving Spirit.

 

 

The Feast of Sukkot / Feast of Booths / Feast of Tabernacles

The Torah say:

Deu 16:13  “Perform the Festival of Booths for seven days after the ingathering from your threshing-floor and from your winepress,

Deu 16:14  and you shall rejoice in your festival, you and your son and your daughter, and your male servant and your female servant, and the Lĕwite, and the stranger and the fatherless and the widow who are within your gates.

Deu 16:15  “For seven days you shall observe a festival to יהוה your Elohim in the place which יהוה chooses, because יהוה your Elohim does bless you in all your increase and in all the work of your hands, and you shall be only rejoicing!

Deu 16:16  “Three times a year all your males appear before יהוה your Elohim in the place which He chooses: at the Festival of Unleavened Bread, and at the Festival of Weeks, and at the Festival of Booths. And none should appear before יהוה empty-handed,

Exo 25:8  “And they shall make Me a Set-apart Place, and I shall dwell in their midst.

 

In time of Messiah יהושע:

Luk 2:9  And look, a messenger of יהוה stood before them, and the esteem of יהוה shone around them, and they were greatly afraid.

Luk 2:10  And the messenger said to them, “Do not be afraid, for look, I bring you good news of great joy which shall be to all people.

Luk 2:11  “Because there was born to you today in the city of Dawiḏ a Saviour, who is Messiah, the Master.

Luk 2:12  “And this is the sign to you: You shall find a baby wrapped up, lying in a feeding trough.”

Luk 2:13  And suddenly there was with the messenger a crowd of the heavenly host praising Elohim and saying,

Luk 2:14  “Esteem to Elohim in the highest, and on earth peace among men with whom He is pleased!”

Luk 2:15  And it came to be, when the messengers had gone away from them into the heaven, that the shepherds said to each other, “Indeed, let us go to Bĕyth Leḥem and see this matter that has taken place, which the Master has made known to us.”

 

Luk 2:16  And they came in haste and found Miryam and Yosĕph, and the baby lying in a feeding trough.

Luk 2:17  And having seen, they made known the matter which was spoken to them concerning the child.

Luk 2:18  And all those who heard marvelled at what the shepherds said to them.

Luk 2:19  But Miryam kept all these matters, considering them in her heart.

Luk 2:20  And the shepherds returned, boasting and praising Elohim for all they had heard and seen, as it was spoken to them.

 

 

Joh 1:14  And the Word became flesh and pitched His tent/Tabernacle/Booth/Sukkah among us, and we saw His esteem, esteem as of an only brought-forth of a father, complete in favour and truth.

 

2Pe 1:13  But I think it is right, as long as I am in this tent/body, to stir you up by a reminder,

2Pe 1:14  knowing that the putting off of my tent/body is soon, even as our Master יהושע Messiah made clear to me.

 

2Co 5:1  For we know that if the tent/body of our earthly house, is destroyed, we have a building from Elohim, a house not made with hands, everlasting in the heavens.

2Co 5:2  For indeed in this we groan, longing to put on our dwelling which is from heaven,

2Co 5:3  so that, having put it on, we shall not be found naked.

2Co 5:4  For indeed, we who are in this tent/body groan, being burdened, not because we wish to put it off, but to put on the other, so that what is to die might be swallowed up by life.

 

Joh 14:23  יהושע answered him, “If anyone loves Me, he shall guard My Word. And My Father shall love him, and We shall come to him and make Our stay with him.

 

 

 

 

The Book of Revelation:

 

Rev 21:3  And I heard a loud voice from the heaven saying, “See, the Booth of Elohim is with men, and He shall dwell with them, and they shall be His people, and Elohim Himself shall be with them and be their Elohim. Rev_7:15; Lev_26:11-12; 1Ki_8:27; 2Ch_6:18; Isa_12:6; Eze_37:27, Eze_43:7; Joh_1:14, Joh_14:23; 2Co_6:16

 

Rev 21:22  And I saw no Dwelling Place in it, for יהוה Ěl Shaddai is its Dwelling Place, and the Lamb.

Rev 21:23  And the city had no need of the sun, nor of the moon, to shine in it, for the esteem of Elohim lightened it, and the Lamb is its lamp.

 

 

 

 

יהושע Messiah Master circumcised and Presented to יהוה in Yerushalayim according to The TORAH

 

Luk 2:21  And when eight days were completed for Him to be circumcised, His Name was called יהושע, the Name given by the messenger before He was conceived in the womb.

Luk 2:22  And when the days of her cleansing according to the Torah of Mosheh were completed, they brought Him to Yerushalayim to present Him to יהוה –

Luk 2:23  as it has been written in the Torah of יהוה, “Every male who opens the womb shall be called set-apart to יהוה” –

Luk 2:24  and to give an offering according to what is said in the Torah of יהוה, “A pair of turtledoves or two young pigeons.”

יהושע Messiah Master explained concerning HIM only from all The Scriptures(written in the Torah of Mosheh and the Prophets and the Psalms concerning HIM.” ):

Luk 24:27  And beginning at Mosheh and all the Prophets, He was explaining to them in all the Scriptures the matters concerning Himself.

Luk 24:44  And He said to them, “These are the words which I spoke to you while I was still with you, that all have to be filled that were written in the Torah of Mosheh and the Prophets and the Psalms concerning Me.”

Luk 24:45  Then He opened their minds to understand the Scriptures,

Luk 24:46  and said to them, “Thus it has been written, and so it was necessary for the Messiah to suffer and to rise again from the dead the third day,

Luk 24:47  and that repentance and forgiveness of sins should be proclaimed in His Name to all nations, beginning at Yerushalayim.

Luk 24:48  “And you are witnesses of these matters.

Shim’on Righteous and Hannah a Prophetess

Luk 2:25  And see, there was a man in Yerushalayim whose name was Shimʽon, and this man was righteous and dedicated, looking for the comforting of Yisra’ĕl. And the Set-apart Spirit was upon him.

Luk 2:26  And it had been revealed to him by the Set-apart Spirit that he would not see death before he sees the Messiah of יהוה.

Luk 2:27  And he came in the Spirit into the Set-apart Place. And as the parents brought in the Child יהושע, to do for Him according to the usual practice of the Torah,

Luk 2:28  then he took Him up in his arms and blessed Elohim and said,

Luk 2:29  “Now let Your servant go in peace, O Master, according to Your word,

Luk 2:30  for my eyes have seen Your deliverance,

Luk 2:31  which You have prepared before the face of all the peoples,

Luk 2:32  a light for the unveiling of the gentiles, and the esteem of Your people Yisra’ĕl.”

Luk 2:33  And Yosĕph and His mother were marvelling at what was said about Him.

Luk 2:34  And Shimʽon blessed them, and said to Miryam His mother, “See, this One is set for a fall and rising of many in Yisra’ĕl, and for a sign spoken against –

Luk 2:35  and a sword shall pierce through your own being also – so as to reveal the thoughts of many hearts.”

Luk 2:36  And there was Ḥannah, a prophetess, a daughter of Penu’ĕl, of the tribe of Ashĕr. She was advanced in years, and had lived with a husband seven years from her maidenhood,

Luk 2:37  and she was a widow of about eighty-four years, who did not leave the Set-apart Place, but served Elohim with fastings and prayers night and day.

Luk 2:38  And she, coming in at that moment, gave thanks to יהוה, and spoke of Him to all who were waiting for redemption in Yerushalayim.

 

So imitate יהושע Messiah Master for Reason and Goal of our Belief — Master Messiah יהושע / The Word of יהוה:

 

1Pe 4:11  If anyone speaks, let it be as the Words of Elohim. If anyone serves, let it be as with the strength which Elohim provides, so that Elohim might be praised in it all through יהושע Messiah, to whom belong the esteem and the rule forever and ever. Amĕn.

Eph 4:25  Therefore, having put off the false, speak truth, each one with his neighbour, for we are members of one another.

Eph 4:29  Let no corrupt word come out of your mouth, but only such as is good for the use of building up, so as to impart what is pleasant to the hearers.

Eph 4:30  And do not grieve the Set-apart Spirit of Elohim, by whom you were sealed for the day of redemption.

1Pe 3:15  But set apart יהוה Elohim in your hearts, and always be ready to give an answer to everyone asking you a reason concerning the expectation that is in you, with meekness and fear,

1Pe 1:9  obtaining the goal of your belief: a deliverance of lives.

1Pe 1:10  Concerning this deliverance the prophets have sought out and searched out, prophesying concerning the favour for you,

1Pe 1:11  searching to know what, or what sort of time, the Spirit which was in them was pointing out concerning Messiah, when it was bearing witness beforehand the sufferings of Messiah, and the esteems that would follow,

1Pe 1:12  to whom it was revealed that they were serving, not themselves, but you, in these matters which now have been announced to you through those who brought the Good News to you by the Set-apart Spirit sent from heaven – into which messengers long to look into.

 

 

Ecc 12:13  Let us hear the conclusion of the entire matter:

1Co 5:8  So then let us observe the festival,

Joh 1:14  And the Word became flesh and pitched His tent/Tabernacle/Booth/Sukkah among us, and we saw His esteem, esteem as of an only brought-forth of a father, complete in favour and truth.

 Rom 10:4  For Messiah(Word in Flesh/The Living Torah) is the goal of the Torah unto righteousness’to everyone who believes.

 

                                                      

 SHAHID Efrayim

A Servant of Most Ancient Holy one of Israel and Disciple of Yeshua HaMashiach

www.beityaaqov.org

www.beityaaqov.org

 

 

Yosef (the Lost Tribes) Are Alive!




Hebrew Newspapers in Israel:  There can be no Israel without Yosef”

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Israel Government Investigation – News from Jerusalem Post



Yehudah is awakening to the awareness that Yosef (the Lost Tribes) are ALIVE!

The Good news that Yosef is still alive, the Torah relates, “Vayagidu Lo Leimor Od Yosef Chai … Vayipag LeboKi Lo Heemin Lahem.  Vayidabru Eilav Et Kol Divrei Yosef … Vayar et Ha’agalot … Vatichi Ruach Yaakov Avihem.”

After Yaakov Avinu discovered Yosef’s existence and salvation the Torah states, “And their father, Yaakov’s spirit was restored to life.” (Breishis 45:27)

All need to come under this Spirit of Reconciliation for the sake of Peace and forming the ONE Body that Most High has in Mind, as a True Light unto the nations.

 In response to their total unification Hashem will return His Divine Presence and rest amongst His people us and “The spirit of Israel will be restored to life”.

The brothers came to Yaakov and announced, “Od Yosef Chai” – “Yosef is still alive.” They were not referring to physical life; as we have seen, Yaakov had long suspected that Yosef had not died. Rather, they were referring to spiritual life, to a life of meaning and substance. They informed Yaakov that Yosef had achieved the impossible: he remained a committed spiritual one for twenty-two years in a spiritually hostile environment. This Yaakov could not believe.

The Rabbis teach that the “Agalot” – the wagons – that Yosef had sent Yaakov reminded him of the law of “Egla Arufa” that he and Yaakov had studied together right before Yosef took leave of his father for the final time. Only then did Yaakov believe that Yosef indeed remained faithful to the Torah. When he saw that Yosef retained his Torah knowledge that has still remembered all that he had learned with his father, Yaakov could then acknowledge, “Od Yosef Beni Chai” – “My son is still alive,” he is still firmly devoted to his spiritual heritage.

When Israel believes that the Mashiach ben Yosef is alive, the ‘Spirit revives’, the Resurrection of the Dead will occur. There is a famous Jewish song about King David that says,

דוד מלך ישראל, חי, חי וקיים
David Melech, Melech Yisrael,
David Melech, Melech Yisrael,
Melech Yisrael, chai v’kayam!
(David, King of Israel, lives and endures!)

 YEHUDAH APPROACHES YOSEPH –  A  FORESHADOWING OF REDEMPTION

 Is Yehudah willing to approach Yosef?  And Then Yehudah came near unto him(Yosef) … …

And said, “O my master, please let your servant speak a word in my master’s hearing, and do not let your displeasure burn against your servant, for you are like Pharaoh. – Gen 44 :18

On the verse: “FOR THOU ART EVEN AS PHARAOH”: Rabbi Schneerson quotes the source saying that Judah meant to say that Joseph is as powerful as Pharaoh and that Judah acknowledges his authority. Judah acknowledged the authority of Joseph. Because of this Judah merited the Promise in Ezekiel 37, “MY SERVANT DAVID SHALL BE THEIR PRINCE FOR EVER”. The Rabbi says that in order for Judah to bring on the Messiah, to help the Messiah come, and realize the promise given to his seed (“MY SERVANT DAVID SHALL BE THEIR PRINCE FOR EVER”) Judah must first do as the Patriarch Judah did when he CAME NEAR UNTO Joseph and he acknowledged the authority of Joseph and initially was influenced from Joseph.

Malbim Notes:Ezekiel 37;15] “He [the Prophet] was commanded to take one stick and to write upon it, these words, FOR JUDAH AND FOR THE HOUSE OF ISRAEL, HIS COMPANIONS~, [this stick] represented Judah and those [others] joined unto him from the Children of Israel, such as the Tribe of Benjamin, and the Sons of Levi, and the rest of the people who had attached themselves to Judah.

Ezekiel says: ~AND ALL THE HOUSE OF ISRAEL~, for unto him [unto Joseph] were joined all of Israel which belong to the Ten Tribes…

In the original Hebrew the verse could be understood either way. At all events, The MALBIM understands the Hebrew as saying that Judah will be put on (attached to) Joseph (and therefore will be at first of secondary “attach” status importance to Joseph.

Amos 9:13 Behold the days are coming says HaShem when the plower shall approach the harvester … The plower is Judah. The harvester is Joseph (Bereishis Rabbah) 93:5

And Ephraim is a trained heifer, that loveth to tread out [the corn]; I have passed over upon her fair neck: I will make Ephraim to draw; Judah shall plough, Jacob shall break his clods. Sow to yourselves in righteousness, reap according to mercy; break up your fallow ground:  because it is time to seek Adonai, till he comes and rains down righteousness upon you – Hosea 10 : 10 -12;

the Haftarah of Vayigash — Ephraim shall not envy Judah and Judah shall not oppress Ephraim (Isaiah 11:13). When the plower and the harvester approach one another with good will and understanding, when they recognize that Israel at peace with itself has much to learn from each of its members then redemption will be upon us.

Joseph and Judah are destined to RE-UNITE : The TWO Nations Back together into  ONE nation / ONE people With ONE Shepherd.


Yosef (the Lost Tribes) are ALIVE:  Have Mercy, our Most High in Heaven, on the remnant of Yosef /Efrayim(Lost tribes of Israel)

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Bereshit Rabbah 85:2 The tribes were involved with the sale of Yosef; Yosef was immersed in mournful thoughts about his separation from his father; Reuven was involved with mourning over his sin Ya’akov was mourning for Yosef: Yehuda was busy taking a wife for himself (Tamar). And the Holy One, Blessed is He, was busy creating the light of Mashiach.

Indeed, the Midrash states:       [  All that happened to Yosef happened to Tzion  ]

Abarbanel and Malbim, in their commentaries to the Prophets, treat the existence of Mashiach ben Yosef as a “kabbala” (tradition) known to Chazal from the prophets themselves. (See Abarbanel to Ezekiel 32 and Malbim to Ezekiel 37:19) In their opinion, he will be (as indicated by his name) from the tribe of Yosef, or at least from one of the ten “lost tribes”, who were exiled by Sancheriv. He will be instrumental in uniting the ten tribes with the rest of the Jews in exile, as well as uniting the Jews in exile themselves, and leading them in the final war leading to the Redemption, thereupon……. 

Yosef is still alive. A righteous person lives by his faith. Together with all our activities connected with the mission of Mashiach ben Yosef, we are commanded and it is incumbent upon us to pray a great deal for the life and success of Mashiach ben Yosef. Our entire existence is revealed by the words “remnant of Yosef, ” through whom the in-gathering of exiles will be accomplished. This refers to the Mashiach ben Yosef from below who is present in every generation. We must pray that he not be killed by the wicked Armilus, that he should not die before he carries out completely his holy mission, that he should be able to stand up against Armilus who seeks to cause him to fail in all his ways; that he should maintain his faith in his great and holy mission until his last day. This is what is meant by, “a righteous person lives by his faith, ” referring to Mashiach ben Yosef from above–that his light should not go out, the light that connects the middle column of the [the Shechina] with our Father in Heaven which is the center bolt that connects Yesod and Malchut as well as Yesod to Tiferet in the middle line, the line of Compassion. King David, of blessed memory, prayed many prayers on behalf of Mashiach ben Yosef, that he should not die, but Israel’s poverty should help annul the decree against Mashiach ben Yosef, as revealed by the words, “I was brought low, and He saved me” which is one of the prayers that King David, of blessed memory, prayed on behalf of Mashiach ben Yosef, as explained by the Gaon. We are especially obligated to pray as follows (the English translation follows the Hebrew paragraph): The prayer “Yosef is still alive” (which begins: “Have mercy, our Father in Heaven, on the remnant of Yosef, ” etc.), the prayer of Amidah “On the throne of David your servant, ” in the blessing “Build Jerusalem, ” the prayer, “The descendant of David, “A prayer of the afflicted, when he faints” (Ps. 102:1), and there also, “Have mercy on Zion, for it is the time to favor her, etc., for your servants have cherished her stones etc., so nations will fear the name of the lord, ” etc. “I love [Him] for the Lord hears” (Ps. 116:1). There, too, “I was brought low, and He saved me.”“From the straits” (Ps. 118), and also there, “I will not die, for I will live” etc. “The earth is the Lord’s, and the fullness thereof” (Ps 24), and also there, “Who will ascend the mountain of the Lord” [Ps. 24:3] etc. “Wait at my right hand” (Ps. 110), “The Lord will answer you in the day of trouble” (Ps. 20:1). “For the waters have penetrated unto the soul” (Ps. 69:2), and also there, “Save me, O God, for the waters have penetrated unto the soul.” Also there, “”For God will give salvation to Zion and build the cities of Judah; they shall dwell there and shall take possession of it once more.”“The wilderness and the parched land shall be glad, ” etc. (Isa. 35: 1). Also there, “Then the ransomed of the Lord will return, and come to Zion with glad song” (Isa 35:10) etc. “I was jealous for Zion with great jealousy” (Zach. 8:2); and also there, “For as the seed of peace, ” (Zach. 8:12) etc. “Even mount Zion, the uttermost parts of the north” (Ps. 48:3). “Lord, in Thy strength” (Ps. 21:2), and also there, “He asked life of you; you gave it to him. You gave him length of days” (Ps. 21:5). Also according to the Holy Ari regarding the Mashiach ben Yosef in the prayer: “The throne of David” and according to the Gaon in ! Tikunei Zohar Chadash. “When G-d returns, etc., we will be like dreamers” (Ps. 126:1). “O Lord, do not rebuke me in Your anger” (Ps. 6:2). “Stir up jubilation to G-d of our strength” (Ps. 81:2) “He placed it as testimony in Yosef” (Ps. 87:6), “In distress you called out, and I rescued you” (Ps. 81:8). “His tabernacle in Shalem” (Ps. 76:3), also there: “He broke the flames of the bow” (Ps. 87:4), etc. “In you, O Lord, have I put my trust” (Ps. 31:2). “Because of all my oppressors, I have become a disgrace” (Ps: 31: 12). “I will exalt You, O Lord, for You have drawn me up from the depths” (Ps. 30:2). “Those redeemed by the Lord will say it” (Ps. 107:2). “That He might send them His word and heal them” (Ps. 107:20). “The Lord is my light and my salvation” (Ps. 27:1). “Though a camp should encamp round about me (Ps. 27:3) etc., to look upon the goodness of the Lord” (Ps. 27:13), etc.


As it is written: “I will strengthen the house of Yehudah, and I will save the house of Yosef…”  – Zechariah 10  : 6

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[  Deut 30 : 1 – 10 : Divine Mandate of Mashiach ben Yosef ]

……………….Then you and your children will return to the Lord your G-d, and you will ·obey him [listen to his voice] with ·your whole being[L all your heart/mind and all your soul] in everything I am commanding you today.  At that point, Adonai your G-d will reverse your exile and show you mercy; he will return and gather you from all the peoples to which Adonai your G-d scattered you.  He may ·send [drive] you to the ends of the ·earth [ heavens], but he will gather you and bring you back from there, back to the land that belonged to your ·ancestors [fathers] –

Ha-Berit ha-Hadashah:   But rather go to ***the lost sheep of the house of Yisra’ĕl.*** – Mat 10:6

…And not for the nation alone, but so that he might gather into one the scattered children of Most High – John 11 : 52

Yaʽaqoḇ, a servant of Elohim and of the Master יהושע Messiah, to the twelve tribes who are in the dispersion: Shalom –   Ya’aqob 1:1

And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life? And he said unto him, Why callest thou me good? there is none good but one, that is, G-d: but if thou wilt enter into life, keep the commandments. [Torah] – Matthew 19:16-17

The promise our Twelve Tribes are hoping to realize as they earnestly serve Most High day and night. It is because of this hope ….. – Acts 26 : 7

so there is hope for your future,” says Adonai. Your children will return to their own territory. I hear Efrayim bemoaning himself: ‘You disciplined me, and I took your discipline, like a young ox not used to a yoke. Let me return, and I will return,for you are Adonai, my Most High. – Jeremiah 31 : 16 – 17

 For Messiah is the goal of the Torah to everyone who believes- Romans 10:4-11

………The words I have spoken to you are Spirit and life – John 6  : 63

Beit Ya’aqov International, Created with the goal of uniting all of the Lost Tribes of Israel who are mixed with gentiles and together build as a Spiritual Holy Nation in the Diaspora under the divine mandate of Mashiach –  Yeshua Melech HaMashiach

Beit Yaaqov is an international organisation working on a heavenly holy mission of the Torah. Beit Yaaqov welcome souls of all tribes across the globe to experience true repentance and join hands in this holy mission. Being dedicated to unite all the houses (Efrayim/ Manasseh/  10 Tribes) from the house of Israel,  reconciled with the house of Yehudah to bring love, peace (shalom) and harmony to the mankind in the merit of Yeshua our Mashiach.

Started Behind the rivers of “KUSH” and blowing a SHOFAR about the World union of the Lost Tribes from Israel  –  (dispersed) Yehudah  and  (outcast)Ephraim and their Friends(Gentiles) in the reconciliation with the Jews/House of Yehudah under the Divine Mandate of Mashiach ben Yosef – [ Deut 30 : 1 – 10 ]

As it is Written:
“From beyond the rivers of KUSH my worshipers, the daughter of My dispersed ones (Ephraim/Manasseh), shall bring My offering” – Zep_3:10

“From India even unto Ethiopia, over a hundred and twenty – seven provinces” –Esther 1:1

As it is written in Zephaniah and Esther, xerxes who ruled over 127 provinces stretching from india to cush. A note from rabbi  Avraham Greenbaum on Zep. 3:‘V 12: The commentators indicate that the KOOSHIM mentioned in this verse (and in Tzephaniah 3:10) as a people who come not from Africa, as many believe, but rather from beyond the rivers of India (the Indus??? see Rashi on this verse and Targum Yonasan on Tzeph. 3:10). This would conform to the opinion in the Talmud that KUSH mentioned in Esther 1:1 was adjacent to India and not in far off Africa (Megillah 11a). It was to Kush that the Ten Tribes were exiled.

Ariel, The Watchmen from Israel notes: ‘from behind the rivers of India’ where many of the tribes are still settled. The navi also state: Zep_3: “From beyond the rivers  of Kush my worshipers, the daughter of My dispersed ones (Ephraim), shall bring my offering. That is needed to liberate us from the dead sentence that we loaded on ourselves with our sins, the reason why our forefathers were exiled. The daughter of my dispersed ones (Efrayim) repented before the presence of Most High. Our Heavenly Father accepted this ‘Mincha’.



 


From the House of Judah

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Ascending to the Temple Mount(Aliyah) in purity – Known in the Torah as Mount Moriah, is the holiest spot in the world for all mankind.

Expressions in the Torah such as “That place that I will choose” and
The place that I will Show You”

According to Rabbi Yechiel Weitzma:  “The reason for which Israel, its prophets, and its sage have longed for Moshaich (Messiah) –  is neither material pleasure nor world domination. The objective is to be free to study the Torah undisturbed so as to be ultimately worthy of life in the World to Come.”


temple_2_glory_gallery

According to Jewish tradition, with the coming of the Messiah, the Temple will be rebuilt and there will be peace on earth.


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“First and foremost, there is the mitzvah (commandment) of building the Temple for the entire nation,” Rabbi Richman 




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Rabbi Yehudah Glick: The Voice of the Temple Mount: The greatest praise of Most High is to have people praying on Temple Mount

“In the last days the mountain of the LORD’s temple will be established as the highest of the mountains; it will be exalted above the hills, and peoples will stream to it.” (Micah 4:1)


rabbi-chaim-kanievsky

Rabbi Chaim Kanievsky (C) has issued a call for Jews to move to Israel in preparation for the imminent arrival of the Messiah –“Messiah Must come” 




 

Rabbi-Shmaryahu-Yosef-Chaim-Kanievsky-cropped-use-this

The Messiah is “standing at the doorway” and it is up to each one of us to usher in his arrival, a leading spiritual leader of the Jewish nation was quoted as saying.

Rabbi Chizkiyahu Mishkovsky, the spiritual adviser for several distinguished yeshivot (religious learning centers) in Israel, told a gathering at a Lev L’Achim event in Bnei Brak earlier this week that, speaking in the name of Rabbi Chaim Kanievsky, the arrival of the Messiah is close.




rabbiavraham

Although the twelve tribes of Israel are all unique, each with their different qualities — multiplicity — they all share a common destiny: to lead the world back to G-d — unity. Thus it says of Zevulun and Issachar, “They will call nations to the Mountain [= the Temple Mount], they will slaughter offerings of righteousness.” (v. 19). Of Joseph it says, “He will gore the nations, TOGETHER even the ends of the earth” (v. 18). Finally, all the scattered sparks will be gathered back together again. In the end, after all their struggles and suffering — “And Israel will dwell securely, the fountain of Jacob alone, in a land of corn and wine. Indeed, his heavens will drop down dew” (v. 28).

-Rabbai Avraham Yehoshua Greenbaum



Sanhedrin-5a


When will it be that we hear the shofar of the Messiah

Statement: “Joyous is the nation who hears the shofar. Joyous is the nation who knows that this is their land. When will it be that we hear the shofar of the Messiah?”


Jewish tradition speaks of an additional Mashiach, one not as well known or as well-publicized: Mashiach ben Yosef (the Messiah, son of Yosef). And  not only the story of Yosef and Yehuda, two dominant personalities; it is much more. Knowing that Yosef and Yehuda represent two elements of Redemption, we are forced to reread and reconsider this   studies on the meta-level, examining both the personal stories and behavior of the two key characters as well as the implications these have on the Jewish view of Messianic Redemption. 

Judaism   regarding the  characteristics and functions of the Messiah. (i.e., the “two messiah theory” of Messiah ben Joseph and Messiah ben David, being one branch of thought.) The reason for this wide variety of opinion is that the scripture does not give a simple, definitive explanation of who Messiah is. Midrash Rabbah does say that Messiah ben Yosef receives the kingdom before Messiah ben David does. Ultimately,one mashiach with two functions will usher in the final redemption, through each focusing on one of these two rectifications as their life mission. There are multiple facets to the Messiah, regarding sin, salvation, tikkun and unification.

The relationship Messiah ben Yosef has to the earthly and heavenly realms has to do with his parents and how they are seen as connected to the earthly and heavenly worlds:

Mashiach ben Yosef is the miraculous power who will assist every act done  when the awakening starts from below, in a natural manner, because he comes from the earth. Mashiach ben David, however, will come from Heaven as revealed by the different aspects of Rachel and Leah, and as known regarding the footsteps of the Mashiach and the revealed end.  Mashiach ben Yosef himself is a composite of two aspects: on the one hand, he is Yosef the son of Rachel of the land; on the other hand, he is Yosef son of Jacob from Heaven. 

  • Messiah ben Yosef would suffer, fight and die, for His people. (Kabbalistically, He also brings tikkun)
  • Messiah ben David would arrive to usher in the Kingdom and (possibly) resurrect the dead, but would not Himself die

Like Yosef,Mashiach ben Yosef is a vulnerable Messiah. We don’t know how his mission will work out, for, like Yosef, his position is precarious, and at times it appears that he will fall into the traps set by others, and fail. There were times that Yaakov thought Yosef was dead – but the epic words uttered by Yaakov “Od Yosef Chai! Yosef lives on!” reverberate through history, and according to the great mystics, apply equally toMashiach ben Yosef. Just as the rumors of Yosef’s demise were greatly exaggerated, so, it is believed, Mashiach ben Yosef will ultimately succeed.”
– R’ Ari Kahn, Vayeshev, Ketz-Bavel-Zerubavel

The essential function of Mashiach ben Yossef is to prepare Israel for the final redemption, to put them into the proper condition in order to clear the way for Mashiach ben David to come. Of that ultimate redemption it is said, that if Israel repent (return to G‑d) they shall be redeemed immediately (even before the predetermined date for Mashiach’s coming). If they will not repent and thus become dependent on the final date, “the Holy One, blessed be He, will set up a ruler over them, whose decrees shall be as cruel as Haman’s, thus causing Israel to repent, and thereby bringing them back to the right path. In other words, if Israel shall return to G‑d on their own and make themselves worthy of the redemption, there is no need for the trials and tribulations associated with the above account of events related to Mashiach ben Yossef. Mashiach ben David will come directly and redeem us.

Thus it was prophesied of old, “The House of Jacob will be a fire and the House of Joseph a flame, and the House of Esau for stubble..” (Obadiah 1:18 ) : “the progeny of Esau shall be delivered only into the hands of the progeny of Joseph.

According to these, Messiah b. Joseph will appear prior to the coming of Messiah ben David; he will gather the children of Israel around him, march to Jerusalem, and there, after overcoming the hostile powers, re-establish the Temple-worship and set up his own dominion.

The statements of the Gaon of Vilna, one of the most explicit Jewish expounders of the nature of Messiah ben Yosef, when he claimed   that: “The sole mandate of Mashiach ben Yosef is to bring the Exiles of Israel back to the Land.”

… That is Moshiach ben Yosef, someone from whom the unadulterated truth will flow like a stream of clear, refreshing, life-giving water. He will be a person so pure, so devoted to the will of G-d, that the Light of G-d will be drawn to him like metal filings to a magnet, and all that he does will be successful. His truth will be like fire that will burn up the straw – the lie – of Eisav. If so, why must he die in the process of bringing redemption (Succah 53a), only to be revived again by Moshiach ben Dovid, the final Moshiach? 

Kol HaTor 2:39, translated by R’ Yechiel Bar Lev and K. Skaist, pg. 37

There is a tradition in a text called the Secrets of R’ Shimon bar Yochai, that Mashiach will be concealed and rejected,

The Messiah of the lineage of Ephraim shall die there, and Israel shall mourn for him.  After this the Holy One blessed be He will reveal to them the Messiah of the lineage of David, but Israel will wish to stone him, and they will say to him: ‘You speak a lie, for the Messiah has already been slain, and there is no other Messiah destined to arise.’  They will scorn him, as Scripture says: ‘despised and abandoned (by) men’ (Isa 53:3).  He shall withdraw and be hidden from them, as Scripture continues: ‘like one hiding faces from us’ (ibid.).  But in Israel’s great distress, they will turn and cry out from (their) hunger and thirst, and the Holy One, blessed be He, will be revealed to them in His glory, as Scripture promises: ‘together all flesh will see’ (Isa 40:5).  And the King Messiah will sprout up there, as Scripture says: ‘and behold with the clouds of heaven etc.’ (Dan 7:13), and it is written after it ‘and authority was given to him’ (Dan 7:14).  He shall blow (his breath) at that wicked Armilos and kill him, as Scripture forecasts: ‘he will slay the wicked one with the breath of his lips’ (Isa 11:4).”

 “…at the beginning of the Redemption, when the wood of Yosef and the wood of Judah are “pieces of wood in your hand, ” when they are still divided into two, on the level of the awakening from below. At the time of the complete redemption, however, when the two pieces of wood have become “one in My hand” (the hand of God), then the meshichim will be like two inseparable friends; they will have become one, they will have become the King Mashiach who is on the level of the trustworthy friend of the final redeemer, Moshe Rabbeinu, may he rest in peace.”
Kol HaTor, Chapter 2, Section 2, 1, translated by R’ Yechiel bar Lev and K. Skaist, pg.70

 Writings about Yosef:

The Artscroll Commentary cites R’ Yaakov ben Asher (1269 CE – 1343 CE), known as the Baal HaTurim (the Master of the Rows/Lines), giving four reasons why the brothers did not recognize Yosef,

  1. When he left them, their beards were full, but his was not….
    2. It never entered their minds that he would rise to such eminence…
    3. They were introduced to him under his Egyptian name Zaphenath-paneah…
    4. He spoke Egyptian and they spoke the Holy Tongue [that is, they did not recognize his voice because he spoke in Egyptian to a translator who then relayed his words to them (see Rashbam).”
    Baal HaTurim on Genesis, Mesorah Publishers, pg. 390

MY DEAR EPHRAIM AND MANASSEH WORLDWIDE!

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The WatchMen from Israel
Please if you are called by Messiah Ben Yosef and accept His Divine Mandate, Devarim 30: 1-10 come and unite with us, Bait Ya’acob, and let we together build that Mighty Nation from ***the lost sheep of the house of Yisra’ĕl.

Messiah Ben Yosef said:
Mat 10:6  but rather go to ***the lost sheep of the house of Yisra’ĕl.***
Mat 15:24  And He answering, said, “I was not sent except to ***the lost sheep of the house of Yisra’ĕl.”***
Mat 18:11  “For the Son of Aḏam has come ***to save what was lost.***
Luk 19:10  “For the Son of Aḏam has come to seek and ***to save what was lost.”

It is written about The Righteous One in the HaBerith HaChadashah Scriptures,

The Righteous One teach us: Joh 4:22 “You worship what you do not know. We worship what we know, because the deliverance is of the Yehuḏim.1 Footnote: 1Ps. 147:19, Isa. 2:3, Isa. 14:1, Isa. 56:6-8, Ezek. 47:22-23, Zech. 2:10-11, Zech. 8:23, Rom. 2:20, Rom. 3:2, Rom. 9:4, Rev. 21:12 & 24.

In the Talmud ((Yoma 38b) is written: Hiyya b. Abba said also in the name of R. Johanan: Even for the sake of a single righteous man does the world endure, as it is said: But the righteous is the foundation of the world.  Hiyya himself infers this from here: He will keep the feet of His holy ones’ 27 ‘Holy ones’ means many? — R. Nahman b. Isaac said: It is written: His holy’ one.

 Pro 10:25 As the whirlwind passes by, The wrong one is no more, But the righteous (in Hebrew וצדיק יסוד עולם׃ ‘and the Righteous’ –singular-) has an everlasting foundation.

 1Sa 2:9 “He guards the feet of His kind ones (in Hebrew חסידו ‘His Righteous One’ –singular-) but the wrong are silent in darkness, for man does not become mighty by power.

A Righteous Man is the foundation of the World

The Righteousness One:

‘The Righteous One’ –singular-) has/is an everlasting foundation…….  The Word that became flesh, The Righteous One: Messiah Ben Yoseph, and pitched His tent among us received the soul of the One who spoke the Word to us, ALL Israel……

Messiah Ben Yoseph received the soul of, The Messenger of His Presence – מלאך פניו……

In the HaBerith HaChadasha Scriptures it is written:  Joh 1:1-5 In the beginning was the Word, and the Word was with Elohim, and the Word was Elohim.2 He was in the beginning with Elohim.3 All came to be through Him,1 and without Him not even one came to be that came to be. Footnote: 1Eph. 3:9, Col.1:16, Heb. 1:2, Heb. 11:3, 2 Peter 3:5, Ps. 33:6.
4 In Him was life, and the life was the light of men.5 And the light shines in the darkness, and the darkness has not overcome it.

Joh 1:9-14 He was the true Light, which enlightens every man, coming into the world.
10 He was in the world, and the world came to be through Him, and the world did not know Him.11 He came to His own, and His own did not receive Him.
12 But as many as received Him, to them He gave the authority to become children of Elohim, to those believing in His Name,13 who were born, not of blood nor of the desire of flesh nor of the desire of man, but of Elohim.14 And the Word became flesh and pitched His tent among us, and we saw His esteem, esteem as of an only brought-fourth of a father, complete in favor and truth.

Yohanan bore witness of The Righteous One – The Foundation of the world, Messiah Ben Yoseph who received the ‘soul’ of, The Messenger of His Presence – מלאך פניו.

 Isa 63:7-9 Let me recount the kindnesses of יהוה and the praises of יהוה, according to all that יהוה has done for us, and the great goodness toward the house of Yisra’ĕl, which He has done for them according to His compassion, and according to His many kindnesses.  8 And He said, “They are My people, children who do not act falsely.” And He (HaShem) became their Savior – In Hebrew it is written: He became their מושׁיע – Mosiah.

Isa_63:9 In all their distress He was distressed, and the Messenger of His Presence – ומלאך פניו הושׁיעם באהבתו – saved them. In His love and in His compassion He redeemed them, and He lifted them up and carried them all the days of old.

Exo 25:8-9 “And they shall make Me a Set-apart Place, and I shall dwell in their midst. 9 “According to all that I show you – the pattern of the Dwelling Place and the pattern of all its furnishings – make it exactly so.  Exo 25:20-22 “And the keruḇim shall be spreading out their wings above, covering the lid of atonement with their wings, with their faces toward each other, the faces of the keruḇim turned toward the lid of atonement.
21 “And you shall put the lid of atonement on top of the ark (Were ‘The Righteous One’, in the ‘heavenly one’ brought from His own blood), and put into the ark the Witness which I give you.
22 “And I shall meet with you there, and from above the lid of atonement, from between the two keruḇim which are on the ark of the Witness, I shall speak to you all that which I command you concerning the children of Yisra’ĕl.

The One who spoke ‘between the kerubim above the lid of atonement’ is He not, ‘the Messenger of His Presence’? The Word that became flesh……..!

Who did the Yom Kippur service ‘above’ as the high-priest after the ‘order’ of Melchizedek…..   Heb 9:11-12 But Messiah, having become a High Priest of the coming good matters, through the greater and more perfect Tent not made with hands, that is, not of this creation,
12 entered into the Most Set-apart Place once for all, not with the blood of goats and calves, but with His own blood, having obtained everlasting redemption.

Not to ‘replace’ the ‘earthly’ service and the ‘rest’ of Torah!

Because He bears the Divine Mandate as described in Devarim 30: 1-10
He shall teach the Torah of Messiah if we let Him speak again from between the Cherubim above the ‘the lid of atonement‘…….. (The ‘appearance’ of Messiah Ben David)

It is written in Devarim 30: 6 : “And יהוה your Elohim shall circumcise your heart and the heart of your seed, to love יהוה your Elohim with all your heart and with all your being, so that you might live……” I believe most of the teachings in the HaBerit HaChadashah Scriptures are an ‘explanation’ of this verse. And that Jews and Christians were in great ‘error’ with their ‘explanations’ about the teachings from the HaBerit HaChadashah……

The ‘work’ of  The Righteous One – The Foundation of the world, Messiah Ben Yoseph….. HaShem shall bring both parties together in His Love and…… in His Wisdom….

In our deeds and with our prayers we help Mashiach ben Yosef, and by acting with all our strength when the awakening comes from below, we will achieve the unity of Mashiach ben Yosef and Mashiach ben David who are “the tree of Yosef and the tree of Judah.” At first they will be in your hands individually, and afterwards “they will be united in My hand.”  The unity  of both are the foundation for the unity of the Holy One blessed be He and the Shechina, and thus the completion of the Redemption.

Beit Ya’aqov International
Representative: Ariel van Kessel
Email: watchmenfromisrael@beityaaqov.org
Mobile: +972 545683031
Int. Regd. no: 26538
Address: Rechov Ein-Karem 10b
95744 Jerusalem, Israel
http://thewatchmenfromisrael.org/



From House of Efrayim

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We will see that the children of Israel return to Most High and Torah of Mashiach,  And will hug in the Holy Land, and will bring offerings on the holy mountain and we will Welcome the son of David  on Mount Zion,Jerusalem –

    [Ha Khadosh Baruch Hu – Baruch HaBa B’Shem Adonai ]

THE RETURN OF THE TEN TRIBES: A PRINCIPLE OF JEWISH FAITH

According to Abarbanel, the return of the Ten Tribes at the time of redemption is one of the principles of Jewish faith (“Mashmia Yeshua,” Fourth Principle of Faith). A prayer for redemption and the coming of the Messiah are part of the daily “Amidah” prayer also known as the eighteen benedictions. The tenth prayer is as follows:

“Blow the Great Shofar for our freedom and lift up a banner to gather our exiles and gather us from the four corners of the earth. Blessed are thou, O HaShem, who gathers the banished of your people, Israel.”

In the future the Ten Tribes will return and will once again receive the yoke of the Torah. This is confirmed by the simple meaning of the scriptures. The Abarbanel (“Mashmia Yeshua” i.e springs of salvation) implies that whosoever does not accept the eventual return of the Ten Tribes in effect is guilty of denying the Truth of Scripture.”

In the Torah Anthology to the 12 Prophets, Volume 2, page 308 it is written:
“They [the Ten Tribes] will only return in the End of Days at the time of the Final Redemption.”

The halachah (Jewish law) is that the Ten Tribes will return from exile and unite with Judah in the end of days (Sanhedrin, Chapter 13).

Midrash Rabbah: Gather yourselves together from [exile of] the ten tribes  and assemble yourselves(tribes of judah and benjamin) from the four corners of the earth,applying this as a type of their future renunion and redemption(Ezek 37) ]

Pirqe Mashiah, BhM 3:73-74 – In that hour, the Holy One blessed be He, will crown the Messiah and place a helmet of salvation on his head, and give him splendor and radiance, and adorn him with the clothes of honor, and stand him up on top of a high mountain in order to bring glad tidings to Israel. And he will let it hear with his voice: “Salvation is near!” And Israel will say: Who are you?” And he will say: “I am Ephraim.” And Israel will say: “Are you the one whom the Holy One blessed be He, called ‘Ephraim, My firstborn, Ephraim is a darling son to me’?” And he will say, “Yes.” And Israel will say to him: “Go and bring glad tidings to them that sleep in (the Cave of) Machpela, that they should rise first. In that hour he goes up and brings glad tidings to those who sleep in Machpela, and says to them: “Abrhama, Isaac, and Jacob, rise! Enough have you slept!” And they reply and say: Who is this that removes the dust from over us?” And he says to them: “I am the Messiah of the Lord. Salvation is near. The hour is near.” And they answer: “If it is really so, go and bring the tidings to Adam the first man, so that he should rise first.” In the hour he says to Adam the first man: “Enough have you slept.” And he says: “Who is this who drives the slumber from my eyes?” And he says: I am the Messiah of G-d from among the children of your children.”

Mashiach is the “Memra (word) of YHWH”, “Quickening Spirit of Torah”, “Resurrection of spirit”, “Voice and Speech of Avinu”,   “Power of Most High”, “Wisdom of Holy One”.

……… Messiah is the power of G-d and the wisdom of G-d- 1 Corinthians 1:24 

-He is dressed in a robe dipped in blood, and his name is the Word of Most High – Rev 19: 13

The universal force pulling everyone toward spiritual ascension, which will be revealed in all of mankind, is called “Messiah.” The Messiah is Word of YHWH, but the Light that will bring all of us out of spiritual exile (in Hebrew the word Mashiach originates from the word Moshech – to pull out). Mashiach will gather up the ten lost tribes that were scattered throughout the world and reunite them with the two tribes kingdom of yehudah.

If you then were raised with Messiah, desire those things which are above, where Messiah sits at the right hand of Most High – Col 3 : 1


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Beit Yaaqov International is on the way for the preparation of Holy Nation of Efrayim among the nations, who had a heart desire to observe the Torah of Mashiach and to bring the offerings on the holy mountain along with Jews and also waiting for Yehuda’s ‘Invitation to unite..’ under the divine mandate of Mashiach ben Yosef…….And to stay together and to worship the Most Ancient Holy one of Israel in Holy Land of Israel.

OD YOSEF CHAI  –  After 22 years of concealment, Yosef reveals himself to his brothers,

“Joseph said to his brothers, Come near to me, please. They came near. He said, I am Joseph, your brother, whom you sold into Egypt. Now don’t be grieved, nor angry with yourselves, that you sold me here, for God sent me before you to preserve life.”-Genesis 45:4-5

After the revelation, the brothers run to Yaakov, to tell him that his long lost son is not only alive, he is the king of Egypt! “They (the brothers) went up out of Egypt, and came into the land of Canaan, to Yaakov their father. They told him, saying, ‘Joseph is still alive, and he is ruler over all the land of Egypt!’His heart fainted, for he did not believe them.” Genesis 45:25-26

 “They told him all the words of Yosef, which he had said to them. When he saw the wagons which Yosef had sent to carry him, the spirit of Yaakov, their father, revived. Israel said, ‘It is enough. Joseph my son is still alive…’- Genesis 45:27-28

In the above passage, and incredible transformation takes place. Yaakov becomes Israel!

“…the Spirit of Yaakov, their father, revived (וַתְּחִי רוּחַ יַעֲקֹב). Israel said, “It is enough, Yosef my son is still alive.”

Although Moses was the greatest of prophets, we can look to Joseph as an example of one attaining this “spirit of prophecy” as related to messiah.

 And Pharaoh said to his servants, “Can we find (someone) like this, a man in whom is the spirit of prophecy from before the Lord?” – Genesis 41:38 

…………..For the testimony of Yeshua is the spirit of prophecy –  Rev 19 : 10

When Israel believes that the Mashiach ben Yosef is alive, the ‘Spirit revives’, the Resurrection of the Dead will occur. There is a famous Jewish song about King David that says,

דוד מלך ישראל, חי, חי וקיים
David Melech, Melech Yisrael,
David Melech, Melech Yisrael,
Melech Yisrael, chai v’kayam!
(David, King of Israel, lives and endures!)

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The concealment of Yosef happened because he was rejected by his brothers:

“His brothers said to him, ‘Will you indeed reign over us? Or will you indeed have dominion over us? They hated him all the more for his dreams and for his words.”
Genesis 37:8

 These words are echoed when Moshe himself first appeared to Israel,  “Who made you a prince and a judge over us? Do you plan to kill me, as you killed the Egyptian? Moses was afraid, and said, Surely this thing is known.” – Exodus 2:14

Yeshua quotes this very passage: “One of the multitude said to him, ‘Rabbi, tell my brother to divide the inheritance with me.’ But he said to him,’Man (בן־אדם), who made me a judge or an arbitrator over you?”
-Luke 12:13-14

R’ Yaakov Emden (1697 CE – 1776 CE), known as the Yaavetz, wrote about Yeshua,

“…the Nazarene brought about a double kindness in the world. On the one hand, he strengthened the Torah of Moses majestically,   and not one of our Sages spoke out more emphatically concerning the immutability of the Torah.”

The book Kol HaTor connects this to to the phrase Od Yosef Chai,Yosef is still alive,“The two meshichim cooperate and help one another: Mashiach ben Yosef, as revealed in the words “Yosef still lives”; and Mashiach ben David, as revealed in the words “David, King of Israel is alive and exists.” They are alive and exist in every generation, carry out their missions, and affect one another with their powers and special attributes.  Thus they need one another.  Without the abundance of their strength, their might, and their endowments, Israel could not exist for even one moment, G-d forbid.  However, they–their powers, images, and endowments–are hidden as long as our many sins cause Israel and the Shechina to remain in exile.  We must know that these two great powers can operate and their strength can affect, even totally affect events, only when no one disturbs or separates them.”
Kol HaTor 2.1, translated by R’ Yechiel bar Lev and K. Skaist, pg. 27

Kol HaTor continues,“Yosef is still alive. Alive still is Yosef. The son of David is alive and exists. A righteous person lives by his faith. The the tree of Yosef and the tree of Judah will become one in the hand of the L-rd…”

 The basic approach of the Gaon is encapsulated in the principle “Yosef is still alive, ” meaning that the Mashiach ben Yosef is still alive and will live, because, as it is written, every aspect of the beginning of the Redemption is dependent on him…”

Like Ephraim and Menashe, Gentile believers have a special connection to Israel through Yosef Isaiah 56 says:

“Neither let the foreigner, who has joined himself HaShem, speak, saying, ‘Hashem will surely separate me from his people; neither let the eunuch say, ‘Behold, I am a dry tree.’ For thus says HaShem, ‘To the eunuchs who keep my Sabbaths, and choose the things that please me, and hold fast my covenant: to them I will give in my house and within my walls a memorial and a name better than of sons and of daughters; I will give them an everlasting name, that shall not be cut off. Also the foreigners who join themselves to HaShem, to minister to him, and to love the name of HaShem, to be his servants, everyone who keeps the Sabbath from profaning it, and holds fast my covenant; even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted on my altar, for my house shall be called a house of prayer for all peoples. Adonai HaShem, who gathers the outcasts of Israel, says, ‘Yet will I gather others to him, besides his own who are gathered.- Isaiah 56:3-8

 Yeshua quotes this passage, “I am the good shepherd. I know my own, and Im known by my own; even as the Father knows me, and I know the Father. I lay down my life for the sheep. I have other sheep, which are not of this fold. I must bring them also, and they will hear my voice. They will become one flock with one shepherd.” – John 10:14-16

Paul explains this in Ephesians chapter 2. It appears that Ezekiel prophesied of this,

“It shall happen, that you shall divide it by lot for an inheritance to you and to the aliens who live among you, who shall father children among you; and they shall be to you as the native-born among the children of Israel; they shall have inheritance with you among the tribes of Israel. It shall happen, that in what tribe the stranger lives, there you shall give him his inheritance, says the Ad-nai HaShem.” –Ezekiel 47:22-23

Paul explains these ideas in Ephesians 2, “Therefore remember that once you, the Gentiles in the flesh, who are called uncircumcision by that which is called circumcision, (in the flesh, made by hands); that you were at that time separate from Messiah, alienated from the commonwealth of Israel, and strangers from the covenants of the promise, having no hope and without G-d in the world. But now in Messiah Yeshua you who once were far off are made near in the blood of Messiah. For he is our peace, who made both one, and broke down the middle wall of partition…” – -Ephesians 2:11-14

He also explains to the adopted children, the non-Jews, not to boast against the natural branches (Romans 11:8), but to support them.

Non-Jewish believers should support the Jewish people and have nothing but gratitude and honor for them, as they are brothers, but also as Yeshua said to the Samaritan woman,

“You worship that which you don’t know. We worship that which we know, for salvation is from the Jews.” – -John 4:22

The Jewish Sages Affirm That Ephraim Will Return

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The biblical prophets predicted that all the tribes of Israel (including the ten tribes of the northern kingdom or Ephraim) would be scattered to other lands outside of Israel, and that YHVH would regather them in the last days and return them to the land of Israel. This has also been the dominant belief of the Jewish sages as recorded in their writings and in their oral traditions including the Talmud. For example, the Scriptures tells us about the scattering of the twelve tribes,

And YHVH rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land [eretz acheret], as it is this day.” – Deut 29 : 28

 The Babylonian Talmud, in Yevamot 17a (written ca. A.D. 500, The Soncino Talmud) confirms this when it states,

“[T]hey had declared them [i.e., the ten tribes of Israel,] to be perfect heathens [or gentiles]; as it is said in the Scriptures, ‘They have dealt treacherously against YHVH, for they have begotten strange children.’” A rabbinic footnote on this passage states, (19) ‘The ten tribes; (20) Hos 5:7 ’”

The ArtScroll Tanach Series Bereishis/Genesis (an Orthodox Jewish commentary on Genesis) states, regarding    Genesis 48:19, quoting Orthodox Jewish sage of the Middle Ages, Ibn Ezra:

According to Radak’s (R. Dovid Kimchi, a Torah scholar in the Middle Ages) commentary on the same verse, This refers to the Exile when the lands of others will be filled with his scattered descendants. See also Hoshea 7:8; Ephraim shall be mingled among the nations (Ibid.).

Pertaining to the end-time regathering of the twelve tribes, the late well-known orthodox Jewish leader, Menachem Schneerson stated that the future King Messiah (Messiah Ben [Son of] David) will not only redeem the Jews from exile, but will restore the observance of the Torah-commandments to its complete state, which will only be possible when the Israelites are living in the land of Israel. At this same time, Schneerson who is quoting the notable rabbinic sage of the Middle Ages, Moses Maimonides also known as the Rambam, says,

[T]here will be an ingathering of the dispersed remnant of Israel. This will make it possible for the Davidic dynasty to be reinstated and for the observance of the Torah and its mitsvot to be restored in its totality.

Furthermore, The ArtScroll Bereishis, vol. 1(b) states in its commentary on Genesis 48:19 regarding Ephraim, R. Munk explains:

“[W]hile it is true that the dispersion [of the descendants of Ephraim and Manasseh] was caused by the unfaithfulness and sinfulness of Ephraim’s descendants (Hos 7:8)  Jacob’s ­blessing was not in vain for ‘they will return to [Elohim]’ and will have their share in the world to come ([Talmud] Sanhedrin 110b).” And R. Eliezer adds: “Even the darkness in which the Ten Tribes were lost will one day become as radiant as the day’ (according to the version of Avos d’Rabbi Nosson 36). And in the perspective of history, did not these exiled children of the Patriarchs enlighten the nations among whom they were scattered? They did so by teaching their conquerors the fundamental ideas of the knowledge and love of [Elohim], ideals they had never forsaken. Hence they too have a messianic vocation and their Messiah the Mashiach ben Yosef, Messiah son of Joseph (Succah 52a), also called Messiah son of Ephraim (Targum Yonasan on Exodus 40:11), will play an essential role in humanity’s redemption, for he will be the precursor of the Mashiach ben David, Messiah Son of David. It is therefore not surprising to find that the prophet Jeremiah (3:12) speaks affectionately of Ephraim. In this light, Jacob’s words, ‘his offspring will fill the nations,’ assume the significance of blessing.”

Another confirmed belief was that the Messiah would effect the reunion of the tribes of Israel. While we find the teaching, ‘The ten tribes will have no share in the World to Come’ (Tosefta Sanh. 13.12), theTalmud usually takes the opposite view. By appealing to such texts as Isaiah 27:13 and Jeremiah 3:12,   the [Jewish sages] enunciated the doctrine of the return of the lost ten tribes (Sanh. 110b). ‘Great will be the day when the exiles of Israel will be reassembled as the day when heaven and earth were created’ (Pes. 88a). A law of nature will even be miraculously suspended to assist this great reunion. ‘In the present world when the wind blows in the north it does not blow in the south, and vice versa; but in the Hereafter, with reference to the gathering together of the exiles of Israel, the Holy One, blessed be He, said, ‘I will bring a northwest wind into the world which will affect both directions; as it is written, ‘I will say to the north, Give up; and to the south, Keep not back; bring My sons from afar, and My daughters from the end of the earth’ (Isa 43:6)” (Midrash to Esther 1:8).

  Hosea 1:10–11 :  Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, “You are not my people,” there it shall be said unto them, “You are the sons of the living El [God].” Then shall the children of Judah and the children of Israel be gathered together, and appoint [or make, set, ordain, establish] themselves one head, and they shall come up out of the land: for great shall be the day of Jezreel.

Again, the concept of the final redemption has its origin in the promises of Deuteronomy 30:1–10 where we read : 

YHVH your Elohim [will] … gather you from all the nations, whither YHVH your Elohim has scattered you. If any of you be driven out unto the outmost parts of heaven, from thence will YHVH your Elohim gather you, and from thence will he fetch you, and YHVH your Elohim will bring you into the land which your fathers possessed, and you shall possess it…

–in association to the Ger and his source from Jethro and attachment with Ten Lost Tribes that come back with Moshiach. 

-The children of Israel at the dawn of their redemption, bound together at the dawn of their redemption to the Almighty and His Torah” (Abarbanel, cf. Radak)

 

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Daniel Prophet Humble Prayer

Dani’el 9,was reading the Scriptures and thinking about the number of years which Adonai had told Yirmeyah the prophet would be the period of Yerushalayim’s desolation, seventy years. 3  I turned to Adonai, Most High, to seek an answer, pleading with him in prayer, with fasting, sackcloth and ashes. 4 I prayed to Adonai my Most High and made this confession: Please, Adonai, great and fearsome G-d, who keeps his covenant and extends grace to those who love him and observe his mitzvot! 5 We have sinned, done wrong, acted wickedly, rebelled and turned away from your mitzvot and rulings. 6 We have not listened to your servants the prophets, who spoke in your name to our kings, our leaders, our ancestors and to all the people of the land.

7 “To you, Adonai, belongs righteousness; but to us today belongs shame — to us, the men of Y’hudah, the inhabitants of Yerushalayim and all Isra’el, including those nearby and those far away, throughout all the countries where you have driven them; because they broke faith with you. 8 Yes, Adonai, shame falls on us, our kings, our leaders and our ancestors; because we sinned against you. 9 It is for Adonai our G-d to show compassion and forgiveness, because we rebelled against him. 10 We didn’t listen to the voice of Adonai our God, so that we could live by his laws, which he presented to us through his servants the prophets. 11 Yes, all Isra’el flouted your Torah and turned away, unwilling to listen to your voice. Therefore the curse and oath written in theTorah of Moshe the servant of G-d was poured out on us, because we sinned against him. 12 He carried out the threats he spoke against us and against our judges who judged us, by bringing upon us disaster so great that under all of heaven, nothing has been done like what has been done to Yerushalayim. 13 As written in the Torah of Moshe, this whole disaster came upon us. Yet we did not appease Adonai our G-d by renouncing our wrongdoing and discerning your truth. 14 So Adonai watched for the right moment to bring this disaster upon us, for Adonai our G-d was just in everything he did, yet we didn’t listen when he spoke.

15  Now, Adonai our G-d, who brought your people out of the land of Egypt with a strong hand, thereby winning renown for yourself, as is the case today — we sinned, we acted wickedly. 16 Adonai, in keeping with all your justice, please allow your anger and fury to be turned away from your city Yerushalayim, your holy mountain; because it is due to our sins and the wrongdoings of our ancestors that Yerushalayim and your people have become objects of scorn among everyone around us. 17 Therefore, our G-d, listen to the prayer and pleadings of your servant; and cause your face to shine on your desolated sanctuary, for your own sake. 18 My Most High, turn your ear, and hear; open your eyes and see how desolated we are, as well as the city which bears your name. For we plead with you not because of our own righteousness, but because of your compassion. 

19 Adonai, hear! Adonai, forgive! Adonai, pay attention, and don’t delay action — for your own sake, my Most High, because your city and your people bear your name!”

20 While I was speaking, praying, confessing my own sin and the sin of my people Isra’el, and pleading before Adonai my G-d for the holy mountain of my Most High 


Nehemiah Prayer:

Nehemiah 1: On hearing this answer, I sat down and wept; I mourned for several days, fasting and praying before the G-d of heaven. 

5 I said, “Please, Adonai! G-d of heaven! You great and fearsome G-d, who keeps his covenant and extends grace to those who love him and observe his mitzvot! 6 Let your ear now be attentive and your eyes be open, so that you will listen to the prayer of your servant, which I am praying before you these days, day and night, for the people of Isra’el your servants — even as I confess the sins of the people of Isra’el that we have committed against you. Yes, I and my father’s house have sinned. 7 We have deeply offended you. We haven’t observed the mitzvot, laws or rulings you ordered your servant Moshe. 

8 Remember, please, the word you gave through your servant Moshe, ‘If you break faith, I will scatter you among the peoples; 9 but if you return to me, observe my mitzvot and obey them, then, even if your scattered ones are in the most distant part of heaven, nevertheless, I will collect them from there and bring them to the place I have chosen for bearing my name.’ 10 Now these are your servants, your people, whom you have redeemed by your great power and strong hand.  11 Adonai, please, let your ear now be attentive to the prayer of your servant and to the prayer of your servants who take joy in fearing your name:


 True Teshuva Prayer Of Gaddi Efrayim – Yosef House

I, Efrayim sat down and cried. I mourned and continued to fast and pray to the Most High of heaven. I said, Almighty of Heaven, Great and awe-inspiring Abba Avinu, You faithfully keep your promise and show mercy to those who love you and obey your commandments. Open your eyes, and pay close attention with your ears to what I, your Efrayim son, praying. I am praying you day and night about your children of Israel and including myself, my ancestors and I, those who have sinned against you.
I confess all the sins that we israelites have committed against you as well as the sins that my father’s family and I have committed. We have done the wrong thing and haven’t obeyed the commandments, laws or regulations that you gave us through Moses Rabbienu, your servant and never kept the faith in Mashiach  your faithful of  “beloved son” / “chosen one” and couldn’t able to walk in his footsteps and didn’t obeyed your words.

Our Most High, listen to my prayer with requests. For your own sake, Most High, look favorably on your holy place, which is lying in ruins. Open your ears and listen, My Elohim. Open your eyes and look at our ruins and at the city called by your name.

Remember, please, the word you gave through your servant Moshe, ‘If you break faith, I will scatter you among the peoples;  but if you return to me, observe my mitzvot and obey them, then, even if your scattered ones are in the most distant part of heaven, nevertheless, I will collect them from there and bring them to the place I have chosen for bearing my name.

 We are requesting you not because of we are righteous, but because of your compassion.Let me return to you, my Most High Ancient one, Yes, I Turned away from you, but realized and repented later.

I have made Teshuva following Zion Torah, approaching Cohen Gadol and afflicted my soul for the atonement in the heavens above(Yerushalayim shel LeMala) and returned to Mashiach Torah. When I had been made to understand, I struck my thigh in shame and remorse, bearing the weight of the disgrace acquired when I was young. I am surrendering my soul along with Israel souls to your merciful hand and commit that I obey you and word (spirit of Torah) of your grace in the merit of Avraham, Yitzchak and Yaaqov and in the merit of Yeshua haMashiach. Amein.

And as many as order their lives by this rule, shalom upon them and mercy and upon the Israel of Most High – Gal 6 : 16

They said, ‘All that Most High has spoken, we will do and we will hear.‘ (Exodus 24:3-7)

(LISTEN and OBEY  the “VOICE”/ “WORD”  of Most Ancient Holy one of Israel)

BeitYaaqov  Community  Says :  “We will do and We will Hear”

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   Gaddi – President  [ A Servant of Most Ancient Holy one of Israel and Disciple of Yeshua HaMashiach ]

www.beityaaqov.org  –  email : gaddi.yosef.efrayim@gmail.com

                                &

Beit-Ya’aqov Representative: Ariel van Kessel

mail: watchmenfromisrael@beityaaqov.org  Mobile: +972 545683031 Int. Regd. no: 26538; Address: Rechov Ein-Karem 10b,   95744 Jerusalem, Israel

www.beityaaqov.org  http://www.thewatchmenfromisrael.org

The Rise of David’s Fallen Sukkah

      Sukkot: 15 Tishrei 5776

                                       Jewish Year 5776:  Sep 28, 2015 –  Oct 4, 2015

The Rise of David’s Fallen Sukkah  

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                    THE TWELVE TRIBES OF ISRAEL IN UNITY UNDER THE DIVINE MANDATE OF MASHAICH

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         – Rebuilding of the “sukkah of David”—the Holy Temple (Beit Hamikdash)

“הרחמן הוא יקים לנו את סוכת דוד הנופלת – May the All-Merci​ful One re-establish the fallen sukkah of [King] David.”  Birkat Hamazon

The Sukkah of Redemption

the Grace after Meals (Birkhat Hamazon) recited during the holiday of Sukkot, there is a beseeching G-d for the—הרחמן הוא יקים לנו את סוכת דוד הנופלת —special prayer inserted restoration of “the fallen sukkah of David.” The reference is to a verse in the prophetic book of Amos (9:11) that states, in connection with the redemption of the Jewish people, “ ההוא ביום הנופלת דויד סכת את אקים —at that time, I shall erect the fallen sukkah of David.” Many of the classical commentators, such as Rashi and the Radak, explain that this is a reference to the reestablishment of the Davidic monarchy.

Interestingly, the Mahari Kara offers a different explanation of the meaning of “the fallen sukkah of David” in his commentary to Amos. According to the Mahari Kara, the sukkah is a reference to the Beit Hamikdash, to the Holy Temple in Jerusalem that was destroyed. Accordingly, our prayer denotes a yearning toward the restoration of the Holy Temple. Is there a clear connection between the sukkah and the Holy Temple? Perhaps the connection can be gleaned from a passage in the Talmudic tractate of Sukkah (11b) indicating that the clouds of glory originated at the time of the creation of the world, when a “mist arose from the earth” (Bereishit 2:6; Targum Yonatan ad locum) forming the clouds above that “watered the whole face of the ground”.

It would seem, based on this passage that the sukkah, which commemorates the clouds of glory, symbolizes the pristine state of pure reliance upon the Almighty that existed at the time of creation. The Talmud states that the Heavens rejoiced on the day of the building of the Tabernacle as if the world was created on that day (Megillah 10b). The Holy Temple, which represents a fulfillment of the mitzvah to build a tabernacle in the Land of Israel (see Rambam, Mitzot Aseh 20, Hilkhot Beit HaBechira 1:1, and Kesef Mishneh ad locum), serves as a manifestation of the return to a state of spiritual perfection that existed at the time of creation. The sukkah, through its evocation of the original clouds of glory that hovered over the world during that time, provides the same opportunity to connect to that state of spiritual perfection as the Holy Temple itself. Hence the association of the sukkah with the “sukkah of David” representing the Holy Temple becomes perfectly understandable. This association of the sukkah with the Holy Temple also helps to explain why the sukkah structure is endowed with Divine sanctity (Sukkah 9a), and why the mitzvah of “living” in the sukkah precludes any kind of activity that is not respectful or dignified (Orach Chaim 639:1), similar to the requirement of maintaining dignity in the area of the Holy Temple (see, e.g., Yevamot 6b). Through the observance of the mitzvah of sukkah which enables us to relive the pure, unadulterated state of devotion to G-d at the time of the creation of the world, we are able to focus our aspirations upon the rebuilding of the “sukkah of David”—the Holy Temple— which represents the spiritual pinnacle of creation.

In similar fashion, Rabbi Meir Zvi Bergman writes (Sha’arei Orah 1:318-319) that the comparison of the sukkah to the Holy Temple is a reference to the spiritual essence of the Holy Temple. The proof is that the Temple is described as the “sukkah of David” when in fact the Temple was built by his son King Solomon. The reason the Temple is attributed to King David rather than to his son is because, as indicated in the Talmud (Shabbat 30a), the gates of the holiest chambers of the Temple only opened up for Solomon in the merit of his father, who conceived the idea of building the Temple during his lifetime. King David thus represents the spiritual essence of the Temple, as opposed to King Solomon who represents its physical manifestation. When we pray for the restoration of the sukkah of David, we demonstrate our yearning for the spiritual closeness with the Almighty that is achieved through the essence of the Holy Temple. The connection with the Tabernacle and the Holy Temple also helps to explain the timing of the celebration of Sukkot. The Vilna Gaon (commentary to Shir Hashirim 1:4)- in response to the question posed by the Tur (Orach Chaim 625) regarding why Sukkot is celebrated in Tishrei as opposed to Nissan when the exodus from Egypt took place and the clouds of glory began to protect the Jewish people- explains that the holiday of Sukkot was timed to coincide with the date of the beginning of the construction of the Tabernacle. Moses delivered the second set of Tablets to the Jewish people on the 10th of Tishrei and taught them the laws of the Tabernacle on the 11th of Tishrei (Rashi, Shmot 35:1). Afterwards, the Jewish people gathered materials for construction on the 12th and 13th of Tishrei (based on Shmot 36:3 that the donation period consisted of two days), and Moses then dispensed the materials on the 14th of Tishrei.. Thus, the actual construction of the Tabernacle commenced on the 15th of Tishrei, which is the first day of Sukkot. Similarly, it recounts that the dedication of the Holy Temple by King Solomon took place immediately prior to the time of the Sukkot holiday (Melachim 1, 8:2, 65-66).

The rebuilding each year of the sukkah, which evokes the clouds of glory of creation, and the Holy Temple as the spiritual pinnacle of creation, propels the Jewish nation to become united and worthy of the future redemption that will usher in the Kingdom of David for eternity. Furthermore, as the Maharal indicates, we are blessed with the ability to bring about this ultimate sukkah of redemption in a heartbeat.

For forty years, as our ancestors traversed the Sinai Desert, following the Exodus from Egypt, Miraculous, Clouds of glory surrounded and hovered over them, shielding them from the dangers and discomforts of the desert. Ever since, we remember G-d’s kindness and reaffirm our trust in His providence by dwelling in a sukkah–a hut of temporary construction with a roof covering of branches–for the duration of the sukkot festival(on the Jewish Calendar Tisheri 15-21), for seven days and nights, we eat all our meals in the sukkah and otherwise regard it as our home.

On the fifteenth day of this seventh month is the Festival of Sukkot, seven days for the Most High. -Leviticus 23:34

You will dwell in booths for seven days; all natives of Israel shall dwell in booths. -Leviticus 23:42

Sukkot lasts for seven days. The two days following the festival, Shemini Atzeret and Simchat Torah, are separate holidays but are related to Sukkot and are commonly thought of as part of Sukkot.

The Torah commands three things regarding the festival of sukkot: To Gather four species ( Lev 23: 40);To rejoice before the Most High ( Deut 16: 13-14);To live in a sukkah (Lev 23: 42)

The month of Tishrei begins the autumn season (tekufah), whose three months–Tishrei, Cheshvan, Kislev–correspond to the three tribes of the camp of Ephraim–Ephraim, Menashe, Benjamin-who were situated to the west in the desert encampment of the Jews.

“The eyes of G-d your G-d are always on it, from the beginning of the year until the end of the year” [Deuteronomy 11:12]). We will bring home a heart of wisdom” (Psalms 90:12). 

As the seventh month from Nissan (the month of Jewish redemption and independence), Tishrei is the “dearest” of months, as is said: “All sevens are dear” (Vayikra Rabbah 29:11).

 Tishrei begins the six months of the winter, which correspond to six levels of “reflected light” (in Divine service-“arousal from below”). This is alluded to in the name Tishrei which begins with the three letters tav, shin, reish, in the”reflected” order of the alef-beit (from end to beginning).

The tribe of the month of Tishrei is Ephraim. The name Ephraim derives from G-d’s first commandment to Adam on the day of his creation-the first of Tishrei, Rosh HaShanah: “be fruitful and multiply” (Genesis 1:28). at Torah:

The Ten Days of Repentance correspond to “His left hand is under my head” (Song of Songs 2:6); the first six days of Sukkot correspond to “His right hand embraces me;” the seventh day of Sukkot, Hoshana Rabah, corresponds, in particular, to “He shall kiss me with the kisses of His mouth” (Song of Songs 1:2); Shemini Atzeret and Simchat Torah correspond to the actual union itself, which begins the Divine state of “pregnancy” until the Divine birth of new souls of Israel on the seventh day of Pesach, the day of the splitting of the Red Sea to give birth to new souls-new Divine consciousness.

 


 

From the House of Judah

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Most High gives the commandments of the holidays, including the holiday of Sukkot, on which we are commanded to hold the four species – namely, the citron (etrog), palm branch (lulav), myrtle (hadas), and willow (arava) – together.

“And you shall take for yourselves on the first day [of Sukkot] the fruit of the beautiful tree, date palms, a branch of the thick-bough tree, and willows of the brook.” (Lev. 23:40)

[The Sages explain:] “The fruit of the beautiful tree” is the etrog; “date palms” refers to the palm stem [lulav]; “a branch of the thick-bough tree” is the myrtle [hadas]; and “willows” of the brook” is the willow branch [arava]. (Sukka 32b, 35a)

Our Sukkahs are symbolic of the Clouds of Glory which accompanied and protected the Children of Israel in the desert.

The 18th century kabbalist, Rabbi Moshe Chaim Luzzatto, wrote the following about the link between the Heavenly Clouds and Sukkot:

Sukkos observances in general are related to the Clouds of Glory. Besides the physical benefit of providing shelter and protection, these Clouds also provided an important spiritual benefit. Just as these Clouds caused Israel to be set apart, and elevated physically, they likewise were responsible for the transmission of the Essence of illumination that made them unique. As a result, they were differentiated from all peoples and literally elevated and removed from the physical world itself … This is the Light of holiness, transmitted by G-d which surrounds every righteous man of Israel, distinguishing him from all other individuals, and raising and elevating him above them all. This is the concept that is renewed every Sukkos through the sukkah itself .

The idea of Messiah coming on the clouds is found in the Tenakh, , the Talmud and the Zohar.

Daniel 7:13 – I was seeing in the visions of the night, and lo, with the clouds of the heavens as a son of man was [one] coming, and unto the Ancient of Days he hath come, and before Him they have brought him near.

4 Ezra 13:1-9; 25,26,35,36 – And it came to pass after seven days that I dreamed a dream by night: and I beheld, and lo! there arose a violent wind from the sea, and stirred all its waves. And the wind caused the likeness of a form of a man to come out of the heart of the seas. And this Man flew with the clouds of heaven.

Talmud – Mas. Sanhedrin 96b – R. Nahman said to R. Isaac: ‘Have you heard when Bar Nafle [son of the clouds] will come?’ ‘Who is Bar Nafle?’ he asked. ‘Messiah,’ he answered, ‘Do you call Messiah Bar Nafle?’ — ‘Even so,’ he rejoined, ‘as it is written, in that day I will raise up the tabernacle of David ha-nofeleth [that is fallen].’ He replied, ‘Thus hath R. Johanan said: in the generation when the son of David [i.e., Messiah] will come, scholars will be few in number, and as for the rest, their eyes will fail through sorrow and grief. Multitudes of trouble and evil decrees will be promulgated anew, each new evil coming with haste before the other has ended.’ Our Rabbis taught: in the seven year cycle at the end of which the son of David will come-in the first year, this verse will be fulfilled: And I will cause it to rain upon one city and cause it not to rain upon another city; in the second, the arrows of hunger will be sent forth; in the third, a great famine, in the course of which men, women, and children, pious men and saints will die, and the Torah will be forgotten by its students; in the fourth, partial plenty; in the fifth, great plenty, when men will eat, drink and rejoice, and the Torah will return to its disciples; in the sixth, [Heavenly] sounds; in the seventh, wars; and at the conclusion of the septennate(period of seven years) the son of David will come.

The Zohar directly associates Daniel 7:13 with the Messiah who will establish the Kingdom of G-d:

Soncino Zohar, Bereshith, Section 1, Page 145b – R. Hiya then followed with a discourse on the verse: I wisdom dwell with prudence, and find out knowledge of devices (Prov. VIII, 12). ‘ “Wisdom” here’, he said, ‘alludes to the Community of Israel; “prudence” signifies Jacob, the prudent man; and “knowledge of devices” alludes to Isaac, who used devices for the purpose of blessing Esau. But since wisdom allied itself with Jacob, who was possessed of prudence, it was he who was blessed by his father, so that all those blessings rested on him and are fulfilled in him and in his descendants to all eternity. Some have been fulfilled in this world, and the rest will be fulfilled on the advent of the Messiah, when Israel will be one nation on earth and one people of the Holy One, blessed be He. So Scripture says: “And I will make them one nation on earth” (Ez. XXXVII, 22). And they will exercise dominion both on high and here below, as it is written: “And, behold, there came with the clouds of heaven one like unto a son of man” (Dan. VII, 13), alluding to the Messiah, concerning whom it is also written: “And in the days of those kings shall the G-d of heaven set up a kingdom, etc.” (Ibid. II, 44). Hence Jacob desired that the blessings should be reserved for that future time, and did not take them up immediately.’

Other rabbinic sources similarly link the Temple and Sukkot within the framework of the Messianic period. In Midrash Leviticus Rabbah, Rabbi Levi is cited by Rabbi Berakhiah as saying that the Jews will be rewarded with the rebuilding of the Temple and with the coming of the Messiah in exchange for their observance of the Sukkot holiday (Lev. Rabbah 30:15).

Likewise, the Midrash anthology Yalkut Shimoni on Leviticus 23 lists numerous rewards in the World to Come that the Jews will earn for observing the holiday of Sukkot in the present World. One of these rewards is G-d’s protection from the catastrophic war that will destroy many members of non-Jewish nations, and that will culminate in a gathering of nations at the JerusalemTemple in harmonious worship of Most High (Yalkut Shimoni on Lev. 23, parsha 653).

Prior to sounding the shofar on Rosh Hashanah we recite, “He will choose our heritage for us, the pride of Jacob that He loves”. Psalms 47:5

What’s more, G-d’s Joy enters the Torah. We cause the Torah to obtain happiness! And by dancing, we become the Torah’s feet. For the rest of the year our Torah footwork is displayed by establishing fixed times for study and by performing mitzvot. Our joy and divine service on Simchat Torah extends to every day of the year. Through this, each individual Jew is redeemed as David said, “He redeemed my soul in peace”. Psalms 55:19

A Midrash imparts a similar teaching: “The seven-day Sukkot period is compared to a seven-day feast which a king serves his subjects. But on the eighth day he tells his dearest friends, ‘Come and take a meal, you and I together.'” Scripture commands this exclusivity, “On the eighth day you shall have a solemn assembly.” (Num. 29:35) On this King Solomon comments, “Let them be only yours, and not the strangers with you.” Proverbs 5:17 The Zohar adds, “Israel and the King are alone together.” From all of this we discern that Shemini Atzeret is an extension and conclusion of the days of Sukkot.

On Simchat Torah…”Man becomes the feet of Torah”… of this, Chasidut says, “Man becomes the feet of Torah.

In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof, and I will raise up his ruins, and I will build it as in the days of old….Amos 9 :11

The Malbim agrees that it’s referring to the Davidic Dynasty. And The rebuilding of the kingdom will need to be done in three stages from Malbim notes):

  1. At first, Hashem will establish a Nasi for us to lead us in a temporary way like a Sukkah (אָקִים אֶת-סֻכַּת דָּוִיד הַנֹּפֶלֶת), but the Sukkah is still in ruins
  2. Then, that leader will return people toward Hashem, thereby repairing the breaches and restoring what is broken (וְגָדַרְתִּי אֶת-פִּרְצֵיהֶן, וַהֲרִסֹתָיו אָקִים)
  3. Finally, that leader will become a more permanent leader.  Namely, the King Mashiah.(וּבְנִיתִיהָ, כִּימֵי עוֹלָם)

The Malbim brings another verse to support this idea. Ezek 34 :23 – 24

הוּא יִרְעֶה אֹתָם, וְהוּא-יִהְיֶה לָהֶן לְרֹעֶה…
 וַאֲנִי יְהוָה, אֶהְיֶה לָהֶם לֵאלֹהִים, וְעַבְדִּי דָוִד, נָשִׂיא בְתוֹכָם
First, he will be their leader.  Then, when he repairs the breaches and people start keeping the Torah, he will be accepted by the people as a leader.  Later, when the Kingdom of Heaven is revealed to all, the King Mashiah will reign as a permanent leader.

We pray that The Merciful One will reestablish for us the Sukkah of David that is fallen.

The WatchMen from Israel Witness: 

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THE KEY OF DAWID A MUST TO KNOW FOR EPHRAIM AND MANASSEH……BUT NOT WITHOUT THE JEWS.

Rev 3:7-8 “And to the messenger of the assembly in Philadelphia write, ‘He who is set-apart, He who is true, He who has the key of Dawiḏ, He who opens and no one shuts, and shuts and no one opens, says this: 8 “I know your works – see, I have set before you an open door, and no one is able to shut it – that you have little power, Yet have guarded My Word (dvar), and have not denied My Name.

What is this amazing mystery of the Key of David?

A friend of my, wrote me a ‘study’ about The Key of Dawid. After talking and Praying with my friend from behind the rivers of Kush, Efrayim Gaddi, I decided to share, he ‘ordered’ me, it with you…Eze 37:15-28 And the word of יהוה came to me, saying,

16 “And you, son of man, take a stick for yourself and write on it, ‘For Yehuḏah and for the children of Yisra’ĕl, his companions.’ Then take another stick and write on it, ‘For Yosĕph, the stick of Ephrayim, and for all the house of Yisra’ĕl, his companions.17 “Then bring them together for yourself into one stick, and they shall become one in your hand.18 “And when the children of your people speak to you, saying, ‘Won’t you show us what you mean by these? 19 say to them, ‘Thus said the Master יהוה, “See, I am taking the stick of Yosĕph, which is in the hand of Ephrayim, and the tribes of Yisra’ĕl, his companions. And I shall give them unto him, with the stick of Yehuḏah, and make them one stick, and they shall be one in My hand. 20 “And the sticks on which you write shall be in your hand before their eyes.21 “And speak to them, ‘Thus said the Master יהוה, “See, I am taking the children of Yisra’ĕl from among the gentiles, wherever they have gone, and shall gather them from all around, and I shall bring them into their land.22 “And I shall make them one nation in the land, on the mountains of Yisra’ĕl. And one sovereign shall be sovereign over them all, and let them no longer be two nations, and let them no longer be divided into two reigns.23 “And they shall no longer defile themselves with their idols, nor with their disgusting matters, nor with any of their transgressions. And I shall save them from all their dwelling places in which they have sinned, and I shall cleanse them. And they shall be My people, and I be their Elohim,24 while Dawiḏ My servant is sovereign over them. And they shall all have one shepherd and walk in My right-rulings and guard My laws, and shall do them.25 “And they shall dwell in the land that I have given to Yaʽaqoḇ My servant, where your fathers dwelt. And they shall dwell in it, they and their children and their children’s children, forever, and My servant Dawiḏ be their prince forever.

Amos 9:14-15 “And I shall turn back the captivity of My people Yisra’ĕl. And they shall build the waste cities and inhabit them. And they shall plant vineyards and drink wine from them, and shall make gardens and eat their fruit.15 “And I shall plant them on their own soil, and not uproot them any more from their own soil I have given them,” said יהוה your Elohim! 26 “And I shall make a covenant of peace with them – an everlasting covenant it is with them. And I shall place them and increase them, and shall place My set-apart place in their midst, forever.27 “And My Dwelling Place shall be over them. And I shall be their Elohim, and they shall be My people.28 “And the gentiles shall know that I, יהוה, am setting Yisra’ĕl apart, when My set-apart place is in their midst – forever.”

Jer 30:9 ‘And they shall serve יהוה their Elohim and Dawiḏ their sovereign, whom I raise up for them.

This promise is what we know in scripture as the Davidic covenant that Yahweh made with King David and assures that the coming Messiah would have to be from the lineage of the House of David to qualify to rule in this millennial Temple.

I believe, the findings in this study is MOST IMPORTANT for Ephraim and Manasseh who Bait Ya’acob International try to call for uniting together in one organization, an Ephraim Agency the way to become a Nation unto Yahweh under Messiah Ben Yoseph and His Divine Mandate.

Yes, it is very important to understand it NOW, because we live in very critical times. We can say we live in a heavy time, the war for the Temple Mountain and….. the rest of Israel comes NOW in her highest point…..

Very clearly in the prophecy in Amos 9:11 Yahweh states that in the Messianic age when Israel will return to being a nation that He will raise up the tabernacle of David that has fallen and raise up its ruins and build it as in the days of old. This is speaking about archaeology and that the digging and raising up the tabernacle of David that King Solomon covered up is the very sign of the Messiah’s return.

Zec 6:12-13 and shall speak to him, saying, ‘Thus said יהוה of hosts, saying, “See, the Man whose name is the Branch1! And from His place He shall branch out, and He shall build the Hĕḵal of יהוה. 13 It is He who is going to build the Hĕḵal of יהוה. It is He who is going to bear the splendour. And He shall sit and rule on His throne, and shall be a priest on His throne, and the counsel of peace shall be between……

The Apostle Jacob also prophesied about the Tabernacle of David being found and restored.

Act 15:15-17 “And the words of the prophets agree with this, as it has been written:

16 ‘After this I shall return and rebuild the Booth of Dawiḏ which has fallen down. And I shall rebuild its ruins, and I shall set it up,17 so that the remnant of mankind shall seek יהוה, even all the gentiles on whom My Name has been called, says יהוה who is doing all this,’ Look however in verse 17 where the finding and unearthing the tabernacle of David is also linked with re-gathering the people around the earth who are called by His name (Israel). This is most interesting as only since the mid 1990’s has there been a worldwide movement of believers being inspired by the Holy Spirit that they are not gentiles, but actually remnants from the lost tribes of Israel called in scripture Ephraim, which was the head tribe of the north.

Let’s look in the book of Romans what it means when the northern tribes of Israel will recognize their True identity.  

Rom 11:1-2a I say then, has Elohim rejected His people? Let it not be! For I also am a Yisra’ĕlite, of the seed of Aḇraham, of the tribe of Binyamin.  2 Elohim has not rejected His people whom He knew beforehand…..  Rom 11:5 So therefore also, at this present time a remnant according to the choice of favour has come to be.

 Rom 11:11-12 I say then, have they stumbled that they should fall? Let it not be! But by their fall deliverance has come to the gentiles, to provoke them to jealousy. 12 And if their fall is riches for the world, and their failure riches for the gentiles, how much more their completeness!

 Rom 11:15 For if their casting away is the restoration to favour of the world, what is their acceptance but life from the dead?

 The covenant Yahweh made was with the House of Israel and since they were cast into Diaspora when Yeshua sent out the Apostles in the New Covenant He told them not to go the way of the gentiles but go to the lost sheep of the house of Israel (Math 10:6).

However, Yahweh is not a respecter of persons and as the Apostles took the message of salvation to the nations anyone of any race or place could join themselves to Israel if their heart was one of repentance toward Yahweh and they accepted torah and faith in Yehshua our Mashiach.

That is why Yahweh states in verse 11, that their falling away became salvation for the nations. However, it also states in verse 15 that their restoration will be life from the dead; 

THE RESURRECTION! So we see that the rebuilding and restoration of the tabernacle of David is linked with the understanding and restoration of Israel understanding their identity, which will bring the return of Messiah and the resurrection of the dead. This is why the finding and restoring of David’s tabernacle is so important and a marker to the remnant believers that Yehshua’s return is close.

This is one of, if not the most fascinating finds of our time and clearly is a marker to the closeness of the day we are living in.

Remember always by whatever you study,
Deu 30:10 if you obey the voice of יהוה your Elohim (The Voice of the Messenger of His Presence), to guard His commands and His laws which are written in this Book of the Torah, if you (that is!) turn back to יהוה your Elohim with all your heart and with all your being.

On the seventh day of Sukkot we will welcome and honor King David, and with strengthened resolve make the blessing: “The Compassionate One, may He raise for us the Fallen Sukkah of David”.  Soon, in our days.




From the House of Israel/Efrayim

The-Key-of-Dawid

 

Sukkot is to be celebrated for seven days. However, in Leviticus 23:36 it is written of Sukkot:

“For seven days present offerings made to the LORD by fire, and on the eighth day hold a sacred assembly and present an offering made to the LORD by fire. It is the closing assembly; do no regular work.”

Notes:  The prayers were instituted corresponding to the daily offeringsBerachot 26b;Prayer is the worship of the heart-Taanit 2a ; The heart is compared to an altar-Akeida,Tzav; Torat HaOlah 1:24

 In the midst of describing a seven-day festival, Elohim mentions an “eight day.” This “extra” day is called Shemini Atzeret (“the eighth conclusion”). It is celebrated on the eighth day of the feast of Tabernacles, on the day of Tishrei 22. It is considered the eighth day of the celebration of Succot and represents Olam Haba, (World to Come) the time that comes after the Millennium. The eighth day is therefore, a picture of eternity — and rejoicing in eternity.

The Key of David raises the fallen tabernacle of David and the Tabernacle of David is linked with the understanding and restoration of Israel and moreover to understand their true identity of Efrayim/Israel and gentiles who follows the Torah framework under the divine mandate of Mashiach.

The True identity comes with weeping and by obeying the Voice or guarding the Devar(word) ….

May the Most High shows mercy and established the renewed covenant with the House of Israel.

As it is written: ( Exodus 19 : 5) Now then, if you will indeed obey My voice and keep My covenant….

(Rev3:7-8)……………..Yet have guarded My Word (dvar), and have not denied My Name.

After these things the Devar(Word) Hashem came unto Avram in a vision.. (Gen 15) And I will establish my covenant between me……(Gen 17)

Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders Yahweh had wrought among the Gentiles by them. And after they had held their peace, James answered, saying, Men and brethren, hearken unto me: Simeon hath declared how Elohim at the first did visit the Gentiles, to take out of them a people for his name. And to this agree the words of the prophets; as it is written, After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up,” Acts 15:12-16.

The early leaders understood the plan of the ages that David’s tabernacle, or house, is being rebuilt as believers come to National identity as Israel through the Messiah. The twelve tribes are being assembled from the nations, thus the house of David is being restored.

Your Identity:

Jer 31:31-37 “See, the days are coming,” declares יהוה, “when I shall make a new covenant with the house of Yisra’ĕl and with the house of Yehuḏah1, Footnote: 1See Heb. 8:8-12, Heb. 10:16-17.

33 “For this is the covenant I shall make with the house of Yisra’ĕl after those days, declares יהוה: I shall put My Torah in their inward parts, and write it on their hearts. And I shall be their Elohim, and they shall be My people.

Key of David – Restoration of Israel among the nations and Guarding the “Word of Most High”

As it is written:

Then I will set the key of the house of David on His shoulder, when He opens no one will shut, and when He shuts no one will open…….. Isaiah 22:20-25

These are the words of him who is holy and true, who holds the Key of David……..– Revelation 3 : 7-13

When that day comes, I will raise up the fallen sukkah of David…….. so that Isra’el can possess what is left of Edom  and of all the nations bearing my name…Amos 9: 11 – 12

Yahweh appeared to Abram, and said unto him … I will make my covenant between me and thee, and will multiply thee exceedingly. …and thou shalt be a father of many nations. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. And I will make thee exceeding fruitful, and I will make nations of thee…. And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a G-d unto thee, and to thy seed after thee. – Genesis 17:1-7

Jacob’s blessing upon Ephraim and his descendants was essentially an extension of Yahweh’s promise to Abraham:  …. And he blessed Joseph, and said … his[Ephraim’s] seed shall become a multitude of nations. – Genesis 48:14-19

Young Man – Joshua (Efrayim)  – “Young man” Who Guarded …..

As it is written in Zohar:

Soncino Zohar, Shemoth, Section 2, Page 164a – Then he began to expound to them this verse: A song of degrees for Solomon (li-shelomoh). Except the Lord build the house, they labour in vain that build it; except the Lord guard the city, the watchman waketh but in vain (Ps. CXXVII, 1-2). Said he: ‘Was it Solomon who composed this Psalm when he built the Temple? (for li-shelomoh could be understood to mean “of Solomon”). Not so. It was King David who composed it, about his son Solomon, when Nathan came to him (David) and told him that Solomon would build the Temple. Then King David showed unto his son Solomon, as a model, the celestial prototype of the Temple, and David himself, when he saw it and all the activities connected with it, as set forth in the celestial idea of it, sang this psalm concerning his son Solomon. There is also yet another interpretation, namely, that “for Solomon” (li-shelomoh) refers to Him “whose is the peace” (shalom), and this psalm is a hymn above all hymns, which ascends higher than all. “Except the Lord build the house”: King David saw all the seven pillars upon which that house, the Universe, stands-for they stand row upon row-and above them all is the Master of the House, who advances with them, giving them power and strength, to each in turn. It is concerning this that King David said: “Except the King, whose is the peace, and who is the Master of the House, build the house, they labour in vain that build it”-that is to say, the pillars. Except the Lord-the King, whose is the peace-guard the city, “the watchman waketh but in vain”. This is the pillar upon which the Universe stands, namely the “Righteous” who keeps waking guard over the City. The Tabernacle which Moses constructed had Joshua for its wakeful and constant guard; for he alone guarded it who is called the “young man”, namely Joshua, of whom it says: “Joshua, the son of Nun, a young man, departed not out of the Tent” (Ex. XXXIII, 11). Later in its history it was another “young man” who guarded it, namely Samuel (I Sam. 1l, I8), for the Tabernacle could be guarded only by a youth. The Temple, however, was guarded by the Holy One Himself, as it is written, “Except the Lord guard the City, the watchman waketh but in vain”. And who is the watchman? The “young man”, Metatron. And you, holy saints, ye are not guarded as the Tabernacle was guarded, but as the Temple was guarded, namely, by the Holy One Himself; for, whenever the righteous are on a journey the Holy One guards them continually, as it is written: “The I,ord shall keep thy going out and thy coming in from now and forever” (Ps. CXXI, 9).’ Then they accompanied him on his journey for a distance of three miles, and, parting from him, returned to their own way, and they were moved to quote these words concerning him. “For he shall give his angels charge over thee to keep thee in all thy ways. They shall bear thee up in their hands” (Ps. XCI, 11, I2); and “Thy father shall be glad and thy mother rejoice” (Prov. XXIII, 25).

Soncino Zohar, Shemoth, 65b-66a – R. Simeon said: ‘There is a deep allusion in the name “Rephidim”. This war emanated from the attribute of Severe Judgement and it was a war above and a war below. The Holy One, as it were, said: “when Israel is worthy below My power prevails in the universe; but when Israel is found to be unworthy she weakens My power above, and the power of severe judgement predominates in the world.’ So here, “Amalek came and fought with Israel in Rephidim”, because the Israelites were “weak” (raphe) in the study of the Torah, as we have explained on another occasion.’ AND MOSES SAID UNTO JOSHUA, CHOOSE US OUT MEN, AND GO OUT, FIGHT WITH AMALEK. Why did Moses abstain from fighting the first battle which G-d Himself commanded? Because he was able to divine the true meaning of his Master’s command. Hence he said: “I will prepare myself for the war above, and thou, Joshua, prepare thyself for the war below.” This is the meaning of the words :”When Moses lifted up his hand, Israel prevailed” (Exodus 17:11), namely Israel above. Therefore Moses did not participate in the war on earth, so that he might throw himself with greater zeal into the war in Heaven, and thus promote victory on earth. Said R.  Simeon: ‘Let us not think lightly of this war with Amalek. Verily, from the creation of the world until then, and since then till the coming of the Messiah, there has been and will be no war like that, nor can even the war of Gog and Magog be compared with it; and this not because of the mighty armies taking part in it, but because it was launched against all the attributes of the Holy One, blessed be He.’ AND MOSES SAID TO JOSHUA. Why to him, who was then but a “youth” (Eodus 33:11)? Were there in Israel no greater warriors than Joshua? The reason was that Moses in his wisdom was aware that it was not going to be merely a battle against flesh and blood, but against Samael, who was coming down to assist Amalek. Now Joshua, “the youth”, had reached at that time a high degree of spiritual perception, not, indeed, as high as Moses, who was united with the Shekinah, but his soul was, in fact, attached to the supernal region called “Youth” (=Metatron). Now when Moses perceived that Samael was going to fight for Amalek, he thought: “this young man, Joshua, will surely stand against him and prevail”, and therefore he said unto him: “go and fight against Amalek! It is thy battle, the battle here below, and I will prepare myself for the battle above. Choose worthy men, righteous and the sons of the righteous, to accompany thee”.’ Said R. Simeon: ‘At the moment when Joshua, the “young man”, started out to fight Amalek, the “Young Man” above was stirred, and was equipped with weapons prepared by his “Mother” (the Shekinah) for the battle in order to “avenge the covenant” (cf. Leviticus 26:25) with the “sword” (Exodus 17:13). Moses equipped himself for the war above. “His hands were heavy” (Ibid. v, 12), that is to say, “weighty, honourable, holy hands”, that had never been defiled, hands worthy to wage the war above …

This kingdom was sometimes also designated ‘Ephraim’ from its leading tribe (Isa. xvii. 3, Hos. iv. 17), as the southern kingdom ‘Judah’ was so designated from the prominent tribe.

Judah became his holy place and Israel became his kingdom – psalm 114 : 2

Let us end in prayer: “Purify our hearts to serve You in truth,” that we merit to the great joy of the festival of Sukkot with the revelation of Moshiach (whose name permutes to spell “He shall be joyful” and “He shall make joyful”) and the complete redemption of Israel and the entire world (“my entire being”), Amen.

 

Man flies with the Clouds of Heaven:

The language in 4 Ezra is reminiscent of the “New Testament,” with likeness to Armageddon, and someone called “My Son,” who was hidden away for a while by G-d (i.e., Isaiah 49), slaying those who come against him with the word of his mouth. This man flies with the clouds of heaven:

4 Ezra 13:1-9; 25,26,35,36 – And it came to pass after seven days that I dreamed a dream by night: and I beheld, and lo! there arose a violent wind from the sea, and stirred all its waves. And the wind caused the likeness of a form of a man to come out of the heart of the seas. And this Man flew with the clouds of heaven. And wherever he turned his countenance to look, everything seen by him trembled; and whithersoever the voice went out of his mouth, all that heard his voice melted away, as the wax melts when it feels the fire. And after this I beheld that there were gathered from the four winds of heaven an innumerable multitude of men to make war against that Man who came up out of the sea … And I saw that he cut out for himself a great mountain and flew upon it … And when he saw the assult of the multitude as they came, he neither lifted his hand, nor held spear nor any warlike weapon; but I saw only how he sent out of his mouth as it were a fiery stream, and out of his lips a flaming breath, and out of his tongue he shot forth a storm of sparks … And these fell upon the assault of the multitude … and burned them all up …

Notes: Whereas you did see a man coming up from the heart of the sea: this is he whom the Most High is keeping many ages and through whom He will deliver His creation, and the same shall order the survivors …But he shall stand upon the summit of Mount Zion. And Zion shall come and shall be made manifest to all men, prepared and built, even as you did see the mountain cut out without hands. But he, My Son, shall reprove the nations that are come for their ungodliness …

The Talmudic references to the “son of the clouds” (Bar Nafle), states that this person is the Messiah. The following text includes references to their being very few people studying Torah upon his return (i.e., Luke 18:8)

Matthew 24:30 – Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory.

Matthew 26:64 – Yeshua said to him, “It is as you said. Nevertheless, I say to you, hereafter you will see the Son of Man sitting at the right hand of the Power, and coming on the clouds of heaven.”

 Today, we have neither a Temple nor an altar. Each one of us must therefore determine how all of the above is reflected in our hearts, in our service of G-d. In each generation we are obligated to find within our hearts the parallel of the fire that consumed the sacrifices—the oxen, rams and sheep, etc—as well as the pouring of the water during Sukkot and the halt to all of these experiences on Shemini Atzeret.

 Revelation includes allusions to Sukkot:

Revelation 7:9: After this I looked, and behold, a great multitude which no man could number, from every nation, from all tribes and peoples and tongues, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands.

Revelation 7:17: For the Lamb in the midst of the throne will be their shepherd, and he will guide them to springs of living water; and Elohim will wipe away every tear from their eyes.”

The Tenakh tells us that Sukkot will be celebrated by all of the nations in the Millennial Kingdom (Zechariah 14:16-19).

Hodu la=A-donai ki tov, ki L’olam chasdo” (Give thanks to A-donai, his kindness extends to each of us)

 

Shalom – GADDI 

 

 

Yom Kippur brings Atonement AND Death of the Righteous brings Atonement

Yom Kippur brings atonement and Death of the righteous brings atonement

The Kohanim in the Werstern wall during "Birkat Kohanim "- the Kohanim blessing for the special holiday prayer. September 16, 2008. Photo By Matanya Tausig/ Flash 90   *** Local Caption *** ·¯Î˙ ΉÈÌ ÎÂ˙Ï ÒÂÎÂ˙

 Yom Kippur, which in 2015 begins at Sundown September 22,and lasts until Sundown September 23.

The shofar has been blown and the Day of Atonement is approaching for making true repentance with fasting. If there is repentance there is atonement and otherwise there is no atonement. 

Yom Kippur brings atonement and Death of the righteous brings atonement – Yerushalami Yoma1:1

Even though repentance is always good, during the ten days between Rosh Hashana and Yom Kippur it is more desirable, and is accepted [by G-d] immediately… YomKippur is the time for repentance for the individual and community, and it is the end time of forgiveness and atonement for Israel. Therefore everyone is obligated to repent at this time  – Maimonides 

Talmud, saying, “Just as korbanot bring atonement, so does the death of the righteous.”

“These commandments that I give you today are to be on your hearts.”  (Deuteronomy 11:18)        ……….What does Most High require of you? To act justly and to love mercy,  and to walk humbly with your G-d.”  – Micah 6 : 8

On Yom Kippur the Torah commands us to “afflict our souls” as we read:

“And this shall be a statute for ever unto you: that in the seventh month, on the tenth day of the month, ye shall afflict your souls, and do no work at all, whether it be one of your own country, or a stranger that sojourns among you… It shall be a Sabbath of rest unto you, and ye shall afflict your souls, by a statute for ever.”
(Lev 16:29.31)

“Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto YHWH… For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people… It shall be unto you a Sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your Sabbath.”
(Lev 23:27,29.32)

“And ye shall have on the tenth day of this seventh month an holy convocation; and ye shall afflict your souls: ye shall not do any work therein:”
(Num. 29:7)

The sin offering, guilt offering, death, and Yom Kippur do not bring atonement without repentance. There are four elements in the subject of atonement. We read in the scripture, “Turn back, Rebellious children” – Jer 3 : 14,22 from which we learn that repentance brings forgiveness. A second verse “For on this day of atonement shall be made for you” – Lev 16 : 30 from which we learn that Yom Kippur brings atonement.   A third verse reads, “This iniquity shall never be forgiven you until you die- Isaiah 22 : 14. From which we learn that death brings absolution. In fourth verse we read, “I will punish their transgression with the rod, their iniquity with plagues” – psalms 89 : 33 from which we learn that sufferings brings forgiveness.

Yom Kippur is the only holiday which the Torah explicitly categorizes as being “Achas B’Shanah” [once a year]. Chazal explain that the death of a righteous person (Tzadik) serves as atonement as does Yom Kippur. Therefore, when the Torah says that Yom Kippur will serve as atonement for us once during the year, it may be interpreted as a blessing. The Torah is in effect saying that there should only be one “day of atonement” this year, not a second equivalent day of atonement that year, i.e. — a day marking the death of a Tzadik in the community.

Thus, the story of Nadav and Avihu’s death is real on Yom Kippur, for not only does the Yom Kippur service  bring atonement to the people, the death of tzaddikim brings atonement as well. We have learned, It is to teach that, just as Yom Kippur brings atonement to the Jewish people, so the death of the righteous also brings atonement to the Jewish people.”  According to the authors of that ancient text, the Torah mentions the deaths of Nadav and Avihu in the context of Yom Kippur in order to set up an analogy. The death of the righteous is like Yom Kippur, in that both bring atonement to the Jewish people.


 

From the House of Judah:

HouseofJudahAton

Rabbis teach about the atonement of Yom Kippur:

 Rabbi Chiya Bar Abba said: The sons of Aaron died the first day of Nisan. Why then does the Torah mention their death in conjunction with the Day of Atonement? It is to teach that just as the Day of Atonement atones, so also the death of the righteous atones.

The Chatas sacrifice and the Asham for a known sin atone; Death and Yom Kipper atone with repentance. In Tal. Makkot 11b, the question is raised as to whether atonement comes from the exile of the one who committed manslaughter or from the death of the high priest. R. Abaye says, “Do you think it is exile which atones? It is the death of the [high] priest which atones.”

It is explicit in the Zohar dealing with the same issue as the Midrash, the relationship of the death of the two sons of Aharon and Yom Kippur:

Most High told Israel to set apart cities of refuge to which someone who accidentally killed another was to flee to escape vengeance. (Num. 35:6-34) When the high priest died, anyone who had committed manslaughter was free to return home from the cities of refuge. In some way, the death of the high priest put an end to the guilt of the one who had accidentally killed another.

In Moed Katan 28a, “R. Ammi said, ‘Why is Miriam’s death [Num. 20:1] connected with the Torah portion about the red heifer? [Num. 19] This is to tell you that even as the red heifer atones, even so the death of the righteous atones.

“R. Eleazar said, ‘Why is Aaron’s death [Num. 20:26,28] connected with the priestly clothing? Even as the priestly clothing atones [Lev. 16:4,24,32,33], so the death of the righteous atones.’” (cf. Tal. Zevachim 88b)

“R. Hiyya b. Abba said, ‘The sons of Aaron died on the first of Nisan. Then why is their death remembered on Day of Atonement? This is to teach that as the Day of Atonement brings atonement, in the same way the death of the righteous brings atonement…. And from where do we know that the death of the righteous brings atonement? Because it is written, And they buried the bones of Saul [and Jonathan his son] (II Sam. 21:14), and it is then written, After that G-d was entreated for the land.’” (Mid. Leviticus Rabbah 20:12)

The Talmud speaks about the plague that came when King David numbered the people, connecting its end with the death of someone righteous. (Num. 24) R. Eleazar said that the plague ended because of the death of Abishai. “R. Eleazar said, ‘The Holy One, blessed be He, said to the [destroying] Angel: Take for Me a great man among them, that in him many debts can be paid for them.’ …Samuel said, ‘He saw the ashes of Isaac [as though he had been sacrificed]’” (Tal. Berachot 62b)

There is also a case where the death of the wicked brings atonement. Most High commends Pinchas for putting to death Zimri and the Midianite woman he brought into his tent. Pinchas executed G-d’s judgment and “made atonement for the children of Israel”. (Num. 25:13, cf. Tal.Sanhedrin 82b)

Rashi commented on the setting apart of the Levites (Num. 8:9) and the need for all Israel to lay hands on them: “In as much as the Levites were given as an atoning sacrifice instead of them [the whole congregation], they [the people] are to come and stand by their offering and lay their hands on them [the Levites].

In this regard Rabbi Chaim ben Moshe ibn Attar, “Or HaChaim HaKadosh,” explains (on Leviticus 14:9) that the death of the Messiah from the line of Joseph acts as atonement for the entire generation. Or HaChaim saw in the death of the Messiah from the line of Joseph an aspect of the principle that the death of the righteous brings atonement. This concept – that “the death of the righteous atones” – is one which stands true throughout Jewish history and is not unique to the generation of the Redemption. All the same, there are things that characterize the deaths of the righteous in the generation of the Redemption.

The Shelah, R’ Isaiah Horowitz (1565 CE – 1630 CE), explains in his monumental commentary Shnei Luchot HaBrit (the Two Tablets of the Covenant),The Mashiach ben Yosef, when he comes, does not come in order to establish his own dynasty, rather he comes to help re-establish the Davidic dynasty. He will even sacrifice his own life in order to accomplish this. His blood will atone for the sins of the Jewish people. His atonement will take the form of the Davidic dynasty being restored to the Jewish people as an everlasting kingdom.”

In the torah classic, Derech Hashem by Rabbi Moshe Chaim Luzzatto: The idea of a single Tzaddik atoning for his entire generation is found in Kabbalistic literature i.e suffering and pain may be imposed on a tzaddik as an atonement for his entire generation through his suffering this tzaddik saves these people in this world and also greatly benefits them in the world-to-come. 

The idea of a single Tzaddik atoning for his entire generation is found in Kabbalistic literature. In the classic text, Derech Hashem (The Way of G-d), Rabbi Moshe Chaim Luzzatto, goes as far as stating that there can even be a “more highly perfected Tzaddik,” who can not only atone for his generation, but even for all the generations of men:

“… suffering and pain may be imposed on a tzaddik as an atonement for his entire generation. This tzaddik must then accept this suffering with love for the benefit of his generation, just as he accepts the suffering imposed upon him for his own sake. In doing so, he benefits his generation by atoning for it, and at the same time is himself elevated to a very great degree … In addition, there is a special, higher type of suffering that comes to a tzaddik who is even greater and more highly perfected than the ones discussed above. This suffering comes to provide the help necessary to bring about the chain of events leading to the ultimate perfection of mankind as a whole.” 

In the Torah classic, Derech Hashem (“The Way of G-d” by Rabbi Moshe Chaim Luzzatto) the author states:

Such suffering also includes cases where a tzaddik suffers because his entire generation deserves great punishments, bordering on annihilation, but is spared via the tzaddik’s suffering. In atoning for his generation through his suffering, this tzaddik saves these people in this world and also greatly benefits them in the World-to-Come.

… Beyond that, the merit and power of these tzaddikim is also increased because of such suffering, and this gives them even greater ability to rectify the damage of others. They can therefore not only rectify their own generation, but can also correct all the spiritual damage done from the beginning, from the time of the very first sinners. 

Isaiah makes clear that no man could provide this salvation, thus Most High Himself is salvation and intercessor (mediator) for man. This arm of salvation is also contains the aspect of justice.

Redemption/Salvation coming from Most High and the angel of his presence saved them

As it is written:

O HaShem, be gracious unto us; we have waited for thee: be thou their arm every morning, our salvation also in the time of trouble – Isaiah 33:2

Yea, truth faileth; and he that departeth from evil maketh himself a prey: and the HaShem saw it, and it displeased him that there was no judgment. And he saw that there was no man, and wondered that there was no intercessor: therefore his arm brought salvation unto him; and his righteousness, it sustained him. For he put on righteousness as a breastplate, and an helmet of salvation upon his head; and he put on the garments of vengeance for clothing, and was clad with zeal as a cloak- Isaiah 59:15-17

Isaiah 63:  For he said, Surely they are my people, children that will not lie: so he was their Saviour. In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old…..

 

The WatchMen from Israel Witness: 

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About Yosef HaTzaddik (Joseph The Righteous)

 When Yosef was released from jail he received an incarnation of the soul of Chanoch ben Yered (who became the angel Matatron), a high soul from the level of Neshama of Atzilut of Zihara ila’ah. This level of soul was included in Adam, but was not impured by his sin. This high level of soul gave Yosef the beauty of Adam. At that same night the angel Gavriel appeared to Yosef and taught him 70 languages (Sha’ar HaGilgulim, hakdama 31).    

Yosef’s soul returned as one of the Asara Harugei Malchut (Ten Martyrs), (an incident which took place after the destruction of  The Second Temple), Rabbi Yishmael Kohen Gadol was the reincarnation of Yosef.
According to the 
Ari (R’ Yitzchak Luria).

Yosef himself caused the brothers to sell him, and all that happened to him as a result (Sha’ar HaGilgulim, hakdama 31). Between publicizing his dreams of rulership, and speaking lashon hara about his brothers, Yosef brought upon himself all of his misfortune.

“The city of Shechem, is the secret of Yosef, who corresponds to the sefirah Yesod? This is why Shechem was given to Yosef [and his descendants) for his attribute is Yesod.”
(Chesed L’Avraham, Ma’ayan 3, Nahar 13, by 
Rabbi Avraham Azulai). Yosef was buried in the city of Shechem

May the merit of  Yosef HaTzaddik protect us all, Amen.

(Ps. the reason for sharing this is that you study.)

Yosef HaTzaddik (Joseph The Righteous)

Source: http://rabbishimon.com/tzadikim/showz.php?p=yosef.htm&nm=Yosef

Question, Can it be said?

Messiah Ben Yoseph’s soul,

When HaShem spoke the Word, ‘that the Word may become flesh that Messiah Ben Yoseph received the soul of,

The Messenger of His Presence – מלאך פניו,

Isa 63:7-9  Let me recount the kindnesses of יהוה and the praises of יהוה, according to all that יהוה has done for us, and the great goodness toward the house of Yisra’ĕl, which He has done for them according to His compassion, and according to His many kindnesses.
8  And He said, “They are My people, children who do not act falsely.” And He became their Savior 
–  Moshia

Isa_63:9  In all their distress He was distressed, and the Messenger of His Presence –ומלאך פניו הושׁיעם באהבתו – saved them. In His love and in His compassion He redeemed them, and He lifted them up and carried them all the days of old.

Remember always by whatever you study,
Deu 30:10 if you obey the voice of יהוה your Elohim (The Voice of the Messenger of His Presence Yeshayahu 63:9, Shemot 25:22)to guard His commands and His laws which are written in this Book of the Torah, if you (that is!) turn back to יהוה your Elohim with all your heart and with all your being.

Please if you are called by Messiah Ben Yoseph and accept His Divine Mandate, Devarim 30: 1-10 come and unite with us, Bait Ya’acob, and let we together build that Mighty Nation from ***the lost sheep of the house of Yisra’ĕl.***

Messiah Ben Yoseph said:
Mat 10:6 but rather go to ***the lost sheep of the house of Yisra’ĕl.***
Mat 15:24 And He answering, said, “I was not sent except to ***the lost sheep of the house of Yisra’ĕl.”***
Mat 18:11 “For the Son of Aḏam has come ***to save what was lost.***
Luk 19:10 “For the Son of Aḏam has come to seek and ***to save what was lost.”
Joh 18:7-9 Once more He asked them, “Whom do you seek?” And they said, “יהושע of Natsareth.”
8 יהושע answered, “I said to you that I am. If, then, you seek Me, allow these to go,”
9 in order that the word might be filled which He spoke, ***“Of those whom You have given Me, I have lost none.”***

Rabbi Shaul and the other writers of The HaBerith HaChadashah Scriptures are really calling out to ALL the seed, sons, of Ya’acob Avinu:
Rom 9:25-27 As He says in Hoshĕa too, “I shall call them My people, who were not My people, and her beloved, who was not beloved.”
26 “And it shall be in the place where it was said to them, ‘You are not My people,’ there they shall be called sons of the living Elohim.”
27 And Yeshayahu cries out on behalf of Yisra’ĕl, “Though the number of the children of Yisra’ĕl be as the sand of the sea, the remnant shall be saved.





From the House of Efrayim/Israel:

HouseofIsrael1

Note: “If Israel repents they will be redeemed, and if not they will not be redeemed.”

Yom kippur is the holiest day of the year- the day on which we are closet to Most High and to the quintessence of our own souls. It is the day of Atonement- For on this day he will forgive you and to purify you, that you be cleansed from all your sins before Most High – Leviticus 16: 30

Reish Lakish said: Repentance (Teshuva) is so great that intentional sins are counted as merits, as it says, “When a wicked man turns back from his wickedness and practices justice and charity, he shall live because of them.” (Ezekiel 33:19) …This is when one repents from love of HASHEM. (Yoma 86B)

A sacrifice performed with a humble, repentant, sincere heart, and with faith in Most High mercy and grace — could bring about forgiveness of sins.

“For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one’s life.” (Leviticus 17:11)

“In fact, the law requires that nearly everything be cleansed with blood, and without the shedding of blood there is no forgiveness.” (Hebrews 9:22)

“And ye shall have on the tenth day of this seventh month an holy convocation; and ye shall afflict your souls: ye shall not do any work therein:”
(Num. 29:7)

“…I afflicted ( “humbled”) my soul with fasting; and my prayer returned into mine own bosom.”
(Psalms 35:13)

“…I wept, and afflicted (“chastened”) my soul with fasting, that was to my reproach.”
(Psalms 69:11)

This is why Acts refers to Yom Kippur as “The Day of the Fast”: 9 And we were there a long time, until even the day of the Jewish fast was past. And it was dangerous for a man to travel by sea, and Paul counseled them- (Acts 27:9)

If a man said, “I will sin and repent, and sin again and repent”, he will be given no chance to repent.   [If he said,] “I will sin and the Day of Atonement will effect atonement”, then the Day of Atonement effects no atonement.   For transgressions that are between man and G-d the Day of Atonement effects atonement, but for transgressions that are between a man and his fellow the Day of Atonement effects atonement only if he has appeased his fellow – Mishnah: Yoma 8:9

Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee; Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. – Matthew 5:23-24

First be reconciled to thy brother – Matthew 5:23-24 ; Yom Kippur atones for all sins, but first you must reconcile your conflict with others. -Talmud, Yoma 85b

For if ye forgive men their trespasses. – Matthew 6:14-15; Only if you forgive others will G-d forgive you. -Talmud, Rosh Hashanah 17a

Kol Hator writings:

“Through supplications I will bring them” (ירמיה לא’ ח). The verse alludes to Mashiach ben Yosef’s role in the return of the Jewish people to Eretz Yisrael and the nature of their return. The verse relates: “בבכי יבואו ובתחנונים אובילם”, “With weeping they will come, and through supplications I will bring them”. “בתחנונים” is gematria “566”; the same as “Mashiach ben Yosef”; this implies that, through Mashiach ben Yosef, “I will bring them”. The Zohar teaches (זהר חדש וישב דף כט) that the “weeping” and low-spirited state of the peoples return is a national atonement for the sale of Yosef, perpetrated by the brothers; the progenitors of the nation. There, Yosef wept and supplicated before his brothers, but they did not heed his cries, as it says: “ראינו צרת נפשו בהתחננו אלינו ולא שמענו”, “we saw his heartfelt anguish when he pleaded with us, and we paid no heed” (בראשית מב’ כא). Therefore, when Mashiach ben Yosef brings back the remaining exiles, they will be “weeping” and in an impoverished, anguished state, upon return. Also, “בבכי” is gematria “34”, equal to that of the word “דל”, meaning impoverished or lowly. Thus “בבכי יבואו” implies “דל יבואו”, “impoverished/lowly” they will come, when: “ובתחנונים אובילם”, I bring them through Mashiach ben Yosef

The book of Hebrews expresses that the Yom Kippur sacrifice of Yeshua was superior to that of the annual animal sacrifice. Both provided forgiveness of sin, and both required faith. The difference, as Hebrews explains, is that Yeshua’s work, being the shed blood of the Divine Tzaddik (and mediator), effected a “permanent” atonement for those who trust in Him and walk in the way of Torah:

Hebrews 12:22-24 – But, ye came to Mount Zion, and to a city of the living G-d, to the heavenly Jerusalem, and to myriads of messengers, to the company and assembly of the first-born in heaven enrolled, and to G-d the judge of all, and to spirits of righteous men made perfect, and to a mediator of a new covenant — Yeshua, and to blood of sprinkling, speaking better things than that of Abel!

In the book of  “New Testament” shown both the atonement provided by the divine Tzaddik, as well as the Kingdom set aside for the righteous ones, which is from the “foundation of the world”:

Revelation 13:8 – And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.

Matthew 25:34 – Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:

1 Peter 1:18-20 – …….. Who verily was foreordained before the foundation of the world, but was manifest in these last times for you.

John 17:24 – Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory [i.e., Kingdom], which thou hast given me: for thou lovedst me before the foundation of the world.

Paul uses the concept of “Most High smiting one Righteous man,” ( ref: Zohar, Bemidbar, Section 3, Page 218a,..)

In the following passage, the Zohar elaborates on the idea of G-d selecting a righteous person to sufffer in order to obtain atonement for his generation.

Soncino Zohar, Bemidbar, Section 3, Page 218a – Why is it that whenever sinners multiply in the world and punishment impends over the world, the virtuous among them are smitten for them, as we have learnt, that for the guilt of the generation the holy and righteous are seized upon? Why should this be? If because they do not reprove mankind for their evil deeds, how many are there who do reprove but are not listened to (though the righteous do humble themselves before them)? If it is in order that there may be no one to shield them, let them not die and let them not be seized for their sins, since it is a satisfaction to the righteous to see their destruction. He replied: It is true that for the guilt of the generation the righteous are seized upon, but we may explain this on the analogy of the limbs of the body. When all the limbs are in pain and suffering from sickness one limb has to be smitten in order that all may be healed. Which is the one? The arm. The arm is smitten and blood is drawn from it, and this is healing for all the limbs of the body. So men are like limbs of one body. When G-d desires to give healing to the world He smites one righteous man among them with disease and suffering, and through him gives healing to all, as it is written, “But he was wounded for our transgressions, he was bruised for our iniquities… and with his stripes we are healed” (Isaiah 53:5). A righteous man is never afflicted save to bring healing to his generation and to make atonement for it, for the “other side” prefers that punishment should light upon the virtuous man rather than on any other, for then it cares not for the whole world on account of the joy it finds in having power over him.

Another passage from the Zohar offers the following:

Soncino Zohar, Bemidbar, 177a – AND MOSES SAID UNTO AARON, TAKE THY CENsER, ETC. R. Hiya adduced here the verse: “The wrath of the king is as messengers of death, but a wise man will pacify it” (Proverbs 16:14). ‘How careful men should be’, he said, ‘to abstain from sin and to watch their actions, for at many periods the world is judged and every day deeds are placed in the balance and examined on high and recorded before the Almighty; and when the deeds of men are not approved before the King, wrath arises and judgement is awakened. But if when the executioners of judgement are ready to strike and wrath impends, there is found in the generation a righteous man who is inscribed above, then G-d looks upon him and His wrath is mollified. He is like a king who is angry with his servants and sends for the executioner to punish them, but meanwhile the king’s friend enters and stands before him, and when the king sees him his face lights up, and when he begins to speak he is glad. So when the executioner comes and sees the king all smiling, he goes away and does not execute judgement, and then the king’s friend intercedes for his servants and procures forgiveness for them.

The Zohar writes that the tzaddik can more effectively arouse Divine mercy after his death than previously.

One who attached himself to the true tzaddikim has true faith. Mashiach is the true tzaddik. One who accepts Mashiach will receive from him pure faith, and will not have misplaced his faith.

It is certainly permissible to pray to G-d for a blessing at the gravesite of a tzaddik, in the merit of the tzaddik. In addition one may directly address the soul of the tzaddik, beseeching him to arouse mercy in heaven. The Zohar writes that the tzaddik can more effectively arouse Divine mercy after his death than previously. (See chapter 27 in Igeret Hakodesh of Sefer Hatanya) When one goes to pray at the gravesite of a tzaddik, it is as if he is entering into yechidus (“private consultation”) with that tzaddik. Thus, it is customary to recite chapter 33 in Psalms at the gravesite. This chapter begins with the verse, Ranenu tzaddikim baHashem, “May the tzaddikim rejoice in Hashem.” The verse refers to tzadikkim in the plural form, which is understood to refer to the union of the lower tzaddik — the soul of the person who comes to pray at the gravesite — and the higher tzaddik — the deceased tzaddik. When a person prays at the gravesite of the tzaddik, the two souls unite to arouse Divine mercy and to bring down blessing. 

It is also taught that a deceased tzaddik continues to merit favor for those alive (even more so than when he was alive) and that it is possible to “connect” to the one “above” through prayer – even directly “to” the soul of the tzaddik:

Regarding a Hebraic opinion of the “suffering servant” of Isaiah’s text being the Messiah, and that this Messiah brings atonement in place of the (destroyed) Temple, the Zohar has this to say:

Soncino Zohar, Shemoth, Section 2, Page 212a – ‘The souls in Lower Paradise, on every New Moon and Sabbath day, go about and ascend to the spot called “Walls of Jerusalem”, where there are a great many chieftains and legions mounting guard, as written: “I have set watchmen upon thy walls, O Jerusalem” (Isa. LXII, 6). They mount up as far as that spot, but do not enter it until their purging is complete. There they prostrate themselves, drink in ecstatically of the celestial radiance, and then return into Paradise. They also at times go forth, roaming about the world and viewing the bodies of the sinners undergoing their punishment. So Scripture says: “And they shall go forth, and look upon the carcases of the men that have rebelled against me; for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh” (Ibid. LXVI, 24). They continue to roam about, casting their glance on those who are victims of pain and disease, who suffer for their belief in the unity of their Master. They then return and make all this known to the Messiah. When the Messiah hears of the great suffering of Israel in their dispersion, and of the wicked amongst them who seek not to know their Master, he weeps aloud on account of those wicked ones amongst them, as it is written: “But he was wounded because of our transgression, he was crushed because of our iniquities” (Ibid. LIII, 5). The souls then return to their place. The Messiah, on his part, enters a certain Hall in the Garden of Eden, called the Hall of the Afflicted. There he calls for all the diseases and pains and sufferings of Israel, bidding them settle on himself, which they do. And were it not that he thus eases the burden from Israel, taking it on himself, no one could endure the sufferings meted out to Israel in expiation on account of their neglect of the Torah. So Scripture says; “Surely our diseases he did bear”, etc. (Ibid. LIII, 4). A similar function was performed by R. Eleazar here on earth. For, indeed, beyond number are the chastisements awaiting every man daily for the neglect of the Torah, all of which descended into the world at the time when the Torah was given. As long as Israel were in the Holy Land, by means of the Temple service and sacrifices they averted all evil diseases and afflictions from the world. Now it is the Messiah who is the means of averting them from mankind until the time when a man quits this world and receives his punishment, as already said. When a man’s sins are so numerous that he has to pass through the nethermost compartments of Gehinnom in order to receive heavier punishment corresponding to the contamination of his soul, a more intense fire is kindled in order to consume that contamination. The destroying angels make use for this purpose of fiery rods, so as to expel that contamination. Woe to the soul that is subjected to such punishment! Happy are those who guard the precepts of the Torah!

The great assertion (“mystery”) of the New Testament is whereas the Hebrew sages traditionally viewed Messiah ben Joseph and Messiah ben David (the one who comes to lead Israel into the Millennial Kingdom) as two different roles, the texts of the New Testament teach that the same individual fulfills both roles, or more precisely, the resurrected Messiah ben Joseph returns as Messiah ben David.

The High Priest on the Day of Atonement

Yom Kippur was the Holiest Day of the year, the only time when the High Priest could enter the Holy of Holies. This is compared to Moses at Mount Sinai, as he acted in this role, being the only one who could approach Most High.

In Hebrews 4:14-7:28 Paul argues that Yeshua our Mashiach(The Word of Jn. 1:1-3, 14) is the true High Priest and true Melchizadek making atonement for us in the heavenly Temple by his blood.

Yeshua’s sacrifice is in the context of the Yom Kippur sacrifice.it dose not teaches that the sacrificial system in its entirety in now forever done away. Yom Kippur deals with salvation and establishment of the New Covenant. This “unfinished work” of Messiah will be completed when (as mentioned in Hebrews), He “appears a second time for salvation.”

Note: Yom Kippur sacrifice context is in the heavenly realm (above Jerusalem temple) and as it is written about the physical sacrifices in future temple( below Jerusalem),  Ezekiel 45:17  – And it shall be the prince’s part to give burnt offerings, and meat offerings, and drink offerings, in the feasts, and in the new moons, and in the Sabbaths, in all solemnities of the house of Israel: he shall prepare the sin offering, and the meat offering, and the burnt offering, and the peace offerings, to make reconciliation for the house of Israel.

Hebrews, chapter 9 is of key importance in understanding the work of Yeshua in the heavenly realms, with relation to bringing tikkun to the heavenly Holy of Holies, which brought tikkun to Ze’er Anpin, and also opened the door of mercy from Most High for the forgiveness of sin.

The Last Trump – The Holiday of Yom Kippur concludes with a final shofar blast. This “last trumpet” is referred to in the “New Testament,” and is associated with the ingathering of the elect of Israel from the “four corners of the earth.”

Orthodox Jews, even to this day, On the day of the Feast of Trumpets and on the Day of Atonement, they include in their prayer Jeremiah 31:20, and pray that Ephraim Israel (the Ten-Tribes) may be united with them

 



Notes:

ATONEMENT THROUGH DEATH OF THE RIGHTEOUS

 

Leviticus 10:3 – Then Moses said to Aaron, This is what the Lord spoke, saying, I will be sanctified in them that come near to me, and before all the people I will be glorified.

What is significant is that Midrash Rabbah shows that Moses expected G-d to take someone’s life (to sanctify His name at that time) and that Moses had thought it would be himself or Aaron who would have have been slain by G-d:

Midrash Rabbah, Leviticus 12:2 – R. Samuel b. Nahman said [of: THROUGH THEM THAT ARE NIGH UNTO ME I WILL BE SANCTIFIED (10:3)]: This utterance was addressed to Moses at Sinai, but its application was not known to him until the occurrence happened, when Moses said to Aaron: ‘My brother, at Sinai, I was told that I would sanctify this House, and through a great man would I sanctify it, and I thought that either through me or through you would this House be sanctified, but now [I see that] your two sons are greater than you or I.’

Furthermore, the Stone Edition Chumash, in its comments to Parsha Acharei(Leviticus 16:1-18:30), ties the death of Nadab and Abihu to Yom Kippur and atonement, and brings in the element of “trust” in a fashion similar to how the New Testament speaks of Yeshua:

The Torah introduces the Yom Kippur service by saying that God spoke to Moses after the death of Aaron’s two sons, Nadab and Abihu, which implies that there was a connection between that tragedy and the Yom Kippur service … Why is the death of the righteous (i.e., Nadab and Abihu) mentioned in conjunction with the chapter of the Yom Kippur service? Because just as Yom Kippur brings atonement, so the death of the righteous brings atonement (Yerushalmi Yoma 1:1) … When a righteosu person such as Nadab and Abihu dies and his soul ascends to the world of souls, the other righteous souls in Heaven rejoice at his coming. This good feeling above can inspire a spirit of forgiveness and atonement to the righteous person’s survivors on earth. This is the connection to Yom Kippur. However, and this is crucial, both Yom Kippur and the death of the righteous bring atonement only on one condition. Yom Kiippur atones only for people who recognize it as a holy day and treat it as such; those to whom it is merely a day of refraining from food and work, but without a spiritual dimension, do not find atonement on Yom Kippur. Similarly, those who do not honor the righteous in life do not benefit from their ascent to Heaven in death.

Talmud, Mas. Sukkah 52a – What is the cause of the mourning [mentioned in the last cited verse]? — R. Dosa and the Rabbis differ on the point. One explained, The cause is the slaying of Messiah the son of Joseph, and the other explained, The cause is the slaying of the Evil Inclination. It is well according to him who explains that the cause is the slaying of Messiah the son of Joseph, since that well agrees with the Scriptural verse, And they shall look upon me because they have thrust him through, and they shall mourn for him as one mourneth for his only son (Zechariah 12:10)


At that time shall arise Michael, the great prince who has charge of your people. And there shall be a time of trouble, such as never has been since there was a nation till that time; but at that time your people shall be delivered, every one whose name shall be found written in THE BOOK – Daniel 12:1 

Revelation 20:12 And I saw the dead, small and great, stand before Most High; and the books were opened: and another book was opened, which is [the book] of life: and the dead were judged out of those things which were written in the books, according to their works.

Revelation 3:5 He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life………

All the House of Israel be sealed in the Almighty’s BOOK OF LIFE for a Good, Sweet and Blessed Year!

Shalom and blessings –  BeitYaaqov Team

The Year You Will Roar and The Year You will Shofar – 5776

 Rosh Hashanah: The Year You Will Roar and The Year You will Shofar

 Rosh Hashanah ( “Head of the Year”) is known in the scriptures as “Yom Teruah” ( “the Day of the Awakening Blast”).

Leviticus 23:23-25
Numbers 29:1

Tishrei 1-2, 5776
September 14-15, 2015

Begins 18 minutes before sundown, Sunday Sep. 13 – Ends 72 minutes after sundown, Tuesday Sep. 15

Rosh haShana (literally “Head of the Year”), is the Hebrew “New Year” according to the civil calendar. It is also the New year for Sabbatical years, Jubilee years, planting trees, and for tithing vegetables. Rosh haShana is the beginning of what is called, Yamin Noraim, the “Days of Awe,” also known as, Aseret Yemai Teshuvah, the “Ten Days of Repentance.” As this is a time of judgment, Rosh haShana is also known as Yom haDin, the Day of Judgment.

Because judgment is “awakened” above, it is imperative that people seek repentance in order to restore balance, by “awakening” the merciful aspect of G-d. Rosh haShana is also calledYom Teruah – the day of sounding the Shofar. The shofar blast is a call to repentance, and as with prayer, “causes things to happen in the heavenlies.” It is therefore to be taken quite seriously, especially by the person blowing the horn.

The shofar is blown one hundred times during the Rosh haShana service and symbolizes the prevalence of Hesed-Mercy over Gevurah-Judgment. These 100 blasts are divided into groups as follows:

First a series of three groups: Tekiah, a single unbroken note; Shevarim, three short individual blasts rising in tone; Teruah, nine short staccato notes….Following these three groups, there comes:  Tekiah Gedolah – “big tekiah” – is sounded. This is one long sustained blast.

A custom at Rosh haShana is Tashlikh (literally: “casting off”), where people gather around a body of flowing water empty their pockets or throw stones into the water, symbolically casting off their sins.

This practice is inspired by the words of the Prophet Micah: Micah 7:18-20 – Who, O Most High, is like You? You forgive sins and overlook transgressions. For the survivors of Your people; He does not retain His anger forever, for He loves kindness; He will return and show us mercy, and overcome our sins, And You will cast into the depths of the sea all their sins; You will show kindness to Jacob and mercy to Abraham, As You did promise to our fathers of old.

The above passage is associated with a principle called the Thirteen Attributes of Mercy, (which are “hidden” in the text of the above verses from Micah). Note that there are a total of thirteen shofar blasts in the first three groups of the blowing of the shofar, as shown above.

The Shofar is also said to connect the Akeidah (the binding of Isaac) with Mount Sinai and Messiah. The shofar sounded at Sinai (by G-d) was the left horn of the ram (supplied by G-d), offered by Abraham at the Akeidah. The right horn of that ram will be the shofar that will herald the coming of Messiah.

What is original about this is that in the Talmud, the explanation given for the shofar is that it reminds us and G-d of the ram offered in place of his son by Abraham at the binding of Isaac. The sound of the shofar itself, teruah, represents, according to the Talmud, the sound of tears. In other words, as we stand before G-d in judgment we ask Him to remember the sacrifices we and our ancestors made for His sake. The shofar is our cry to Most High.

That is what the shofar is calling us to: to cultivate the inner life so that, through humility, forgiveness and love, we become vehicles through whom Most High blessings flow.


    “Yehudah is My Lawgiver and Efrayim is my chief defense”   

The 10 spies carried the seeming wisdom of studying and knowing the giants, while Caleb (House of Judah ) and Joshua(House of Ephraim) carried the wisdom of studying and knowing His Most High.

Isa 11:13  And the envy of Ephrayim shall turn aside, and the adversaries of Yehuḏah be cut off. Ephrayim shall not envy Yehuḏah, and Yehuḏah not trouble Ephrayim.

 House of Judah- The Year You Will Roar

   Sanhedrin-5a

On trumpets and with the sound of the shofar, blow before the King, Most High.                   

The LION has roared—    so who isn’t frightened? The Sovereign HaShem has spoken—    so who can refuse to proclaim his message? – Amos 3 :8

Many peoples will come and say, Come, let us go up to the mountain of the Most High, to the temple of the Most High of Jacob. He will teach us his ways, so that we may walk in his paths. The Torah will go out from Zion, the word of the Most High from Jerusalem. (Isaiah 2:3)

71 elders of Israel who identify themselves as the Sanhedrin gathered Wednesday on Mount Zion. The trial was opened with the statement: “Joyous is the nation who hears the shofar. Joyous is the nation who knows that this is their land. When will it be that we hear the shofar of the Messiah?”   – source (Breaking Israel News)


The WatchMen from Israel Witness: 

Header-Images-01

Please if you are called by Messiah Ben Yoseph and accept His Divine Mandate, Devarim 30: 1-10 come and unite with us, Bait Ya’acob, and let we together build that Mighty Nation from ***the lost sheep of the house of Yisra’ĕl.***

Messiah Ben Yoseph said:
Mat 10:6  but rather go to ***the lost sheep of the house of Yisra’ĕl.***
Mat 15:24  And He answering, said, “I was not sent except to ***the lost sheep of the house of Yisra’ĕl.”***
Mat 18:11  “For the Son of Aḏam has come ***to save what was lost.***
Luk 19:10  “For the Son of Aḏam has come to seek and ***to save what was lost.”
Joh 18:7-9  Once more He asked them, “Whom do you seek?” And they said, “יהושע   of Natsareth.”
8  יהושע   answered, “I said to you that I am. If, then, you seek Me, allow these to go,”
9  in order that the word might be filled which He spoke, ***“Of those whom You have given Me, I have lost none.”***

Rabbi Shaul and the other writers of The HaBerith HaChadashah Scriptures are really calling out to ALL the seed, sons, of Ya’acob Avinu:
Rom 9:25-27  As He says in Hoshĕa too, “I shall call them My people, who were not My people, and her beloved, who was not beloved.”
26  “And it shall be in the place where it was said to them, ‘You are not My people,’ there they shall be called sons of the living Elohim.”
27  And Yeshayahu cries out on behalf of Yisra’ĕl, “Though the number of the children of Yisra’ĕl be as the sand of the sea, the remnant shall be saved.


House of Yosef/Efrayim/Israel- The Year you will Shofar

 Shofar1

 The Shofar is our Cry to Most High – “With Weeping and crying they will Come…”

Note: Beit (House) of Yaaqov community is weeping and praying before the Most Holy presence of Most High…!

Many Gentiles will go and say, Come, let’s go up to the mountain of Adonai, to the house of the Most High of Ya‘akov! He will teach us about his ways,and we will walk in his paths.” For out of ZION will go forth Torah, the word of Adonai from Yerushalayim – Micah 4 : 1-2

Those who are wise will shine as bright as the sky, and those who lead many to righteousness will shine like the stars forever- Daniel 12:3

 We now enter into the birthed the age of the restoration of all things – Acts 3:21.

Jer 31:7-9: For thus said יהוה, “Sing with gladness for Yaʽaqoḇ, and shout among the chief of the nations. Cry out, give praise, and say, ‘O יהוה, save Your people, the remnant of Yisra’ĕl!’ 8 “See, I am bringing them from the land of the north, and shall gather them from the ends of the earth, among them the blind and the lame, those with child and those in labour, together – a great assembly returning here. 9 “With weeping they shall come, and with their prayers I bring them. I shall make them walk by rivers of waters, in a straight way in which they do not stumble. For I shall be a Father to Yisra’ĕl, and Ephrayim – he is My first-born.

The reason for Yosef’s separation from his brothers was because from him came the tribe of Ephraim which is the main component and head of the ten tribes. He was separated from his brothers, who did not know where his whereabouts, by HaShem’s decree.  This thing is a sign to the future, where the ten tribes will be in different country, separated and From the other children of Israel, until they will to join them together rises. We find it also in The Midrash of Bereshit Rabbah regarding “And he Wept aloud” (Gen 45:2) . Yosef didn’t Make peace with his brothers only through crying, also the Most High doesn’t redeem Israel only through crying .. As it is written: “ They shall come with weeping, and with supplications and i  will lead them – Jer 31 :9


This last verse was said regarding the ten tribes as Yosef revealed himself to his brothers through crying hinting that  in the future the ten tribes will reveal themselves to Israel in the same manner.

True Teshuva Prayer Of Gaddi Efrayim – Yosef House

I, Efrayim sat down and cried. I mourned and continued to fast and pray to the Most High of heaven. I said, Almighty of Heaven, Great and awe-inspiring Abba Avinu, You faithfully keep your promise and show mercy to those who love you and obey your commandments. Open your eyes, and pay close attention with your ears to what I, your Efrayim son, praying. I am praying you day and night about your children of Israel and including myself, my ancestors and I, those who have sinned against you. I have sinned against heaven, and against you.

I confess all the sins that we israelites have committed against you as well as the sins that my father’s family and I have committed. We have done the wrong thing and haven’t obeyed the commandments, laws or regulations that you gave us through Moses Rabbienu, your servant and never kept the faith in Mashiach  your faithful beloved son and couldn’t able to walk in his footsteps and didn’t obeyed your words. Our Most High, listen to my prayer with requests. For your own sake, Most High, look favorably on your holy place, which is lying in ruins. Open your ears and listen, My Elohim. Open your eyes and look at our ruins and at the city called by your name. We are requesting you not because of we are righteous, but because of your compassion.Let me return to you, my Most High Ancient one, Yes, I Turned away from you, but realized and repented later.

I have made Teshuva following Zion Torah, approaching Cohen Gadol and afflicted my soul for the atonement in the heavens above(Yerushalayim shel LeMala) and returned to Mashiach Torah. When I had been made to understand, I struck my thigh in shame and remorse, bearing the weight of the disgrace acquired when I was young. I am surrendering my soul along with Israel souls to your merciful hand and commit that I obey you and word (spirit of Torah) of your grace in the merit of  Avraham, in the merit of Yitzchak and in the merit of Yaaqov and in the merit of Yeshua haMashiach. Amein.

Beit (House) of Yaaqov community is weeping and praying before the Most Holy presence of Most High…!


Ha-Berit ha-Hadashah Notes: 

 In the Text of New testament:  20 So he got up and started back to his father. But while he was still a long way off, his father saw him and was moved with pity. He ran and threw his arms around him and kissed him warmly. 21 His son said to him, ‘Father, I have sinned against Heaven and against you; I am no longer worthy to be called your son…….. 24 For this son of mine was dead, but now he’s alive again! He was lost, but now he has been found!’ And they began celebrating – Luke 15 : 20 -21; 24

Notes: And he said, A certain man had two sons (Northern and Southern kingdom): And the younger of them (Northern kingdom) said to [his] father, Father, give me the portion of goods that falleth [to me]. And he divided (The kindom of Isreal is divided into 2 kingdoms) unto them [his] living. And not many days after the younger son gathered all together, and took his journey into a far (The Tanak states many times that the northern kingdom woud be cast FAR OFF or FAR AWAY. They became the people known as “you who are far off”) country, and there wasted his substance with riotous living (northern kingdom was particularly rebelious against the Torah). And when he had spent all, there arose a mighty famine in that land (lack of Torah); and he began to be in want. And he went and joined himself to a citizen of that country (It is important to note that the northern kingdom JOINED WITH OR GRAFTED INTO OR BECAME GENTILES. This is confirmed in the prophet Hoshea who stated that the northern kingdom became “Lo Ami” NOT MY PEOPLE.); and he sent him into his fields to feed swine. And he would fain have filled his belly with the husks that the swine did eat (Northern kingdom became unclean animals they DESCENDED to the state of UNCLEAN and therefore need to be ELEVATED back to the state of clean, thus the vision of the UNCLEAN animals DESCENDING on a talit and being RAISED back up): and no man gave unto him. And when he came to himself, he said, How many hired servants of my father’s have bread enough and to spare, and I perish with hunger! I will arise (Rise from the dead – the northern kingdom is dead in tresspasses and sin) and go to my father (repent turn to Torah), and will say unto him, Father, I have sinned against heaven, and before thee, And am no more worthy to be called thy son: make me as one of thy hired servants. And he arose, and came to his father. But when he was yet agreat way off, his father saw him, and had compassion,(In Hoshea chapter 1 Hashem calls the northern kingdom LO AMI – NOT MY PEOPLE and LO RUCHAMAH – NO LONGER UNDER MY COMPASSION or grace) and ran, and fell on his neck, and kissed him. And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son. But the father said to his servants, Bring forth the best robe, and put [it] on him; and put a ring on his hand, and shoes on [his] feet (This is to further show the connection to the northern kingdom JOSEPH the same thing happened to JOSEPH WHEN HE CAME OUT OF PRISON): And bring hither the fatted calf, and kill [it]; and let us eat, and be merry: For this my son was dead, and is alive again; he was lost, and is found (DEAD IS = TO LOST – ALIVE IS = TO FOUND). And they began to be merry (ONLY after the complete return of all the northern kingdom will the fullness of the celebration begin). Now his elder son was in the field: and as he came and drew nigh to the house, he heard music and dancing. And he called one of the servants, and asked what these things meant. And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound. And he was angry, and would not go in: therefore came his father out, and intreated him. And he answering said to [his] father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends: But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf. And he said unto him, Son, thou art ever with me, and all that I have is thine. It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found.

Isn’t Efrayim my very dear son,a child who delights me so?I speak about him all the time,I can’t help but recall him to mind. In sum, I deeply yearn for him;I will surely show him favor,” says Adonai– Jer 31 :  20

Great Trumpet Blowing and Gathering of Elect

In Leviticus 22:24 when describing the holiday of Rosh Hashanah, which is a “holiday of remembering” and a “time of (shofar) blasting,” and in Leviticus 25 in recounting the details of the Jubilee Year.

The shofar is used on special occasions to signal fasting and repentance, to sound a warning, to indicate that an extremely important event is about to take place. In Exodus, Israel heard the sound of a loud shofar as the Divine Presence descended on Sinai in fire and great power. We see both in 1 Corinthians 15:51 and 1 Thessalonians 4:16 that the shofar will  be sounded at the return of Messiah and also meeting in the clouds to accept the Torah of Mashiach/soul Torah/Zion Torah under the divine mandate of Mashiach.

The Holiday of Yom Kippur concludes with a final shofar blast. This is the “last trumpet” referred to in the “New Testament,” and is associated with the ingathering of the elect of Israel from the “four corners of the earth.”   This is the time of the great wedding feast between Most High and “faithful Israel,” the latter of which includes gentiles who come into the faith of Israel and its Messiah who we love to call as Yeshua our Mashiach.

This is the “last trumpet” referred to in the “New Testament,” and is associated with the ingathering of the elect of Israel from the “four corners of the earth.”  The “trumpet” in use here is the shofar, or the horn of a ram. There is power in man’s obedience to G-d’s commandment to blow the shofar, as is seen by Joshua’s taking of Jericho. Joshua 6:20 recounts,  “So the people shouted, and the priests blew the trumpets. It happened, when the people heard the sound of the trumpet, that the people shouted with a great shout, and the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city.”

 “Behold, I tell you a mystery. We will not all sleep, but we will all be changed, in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we will be changed.” – 1 Corinthians 15:51-52 

 “Then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of the sky with power and great glory. He will send out His angels with a great sound of a trumpet, and with a great shout, and they will gather together His chosen ones from the four winds, from one end of the sky to the other.” – Matthew 24:30-31  


Rabbinic Writings: About House of Yoseph – Connected to Rosh Hashanah

As discussed, the return of the Messiah is heralded by the sounding of the trumpet, coinciding with the Day of Trumpets. There is an additional piece to the puzzle here to the Day of Trumpets; preserved in Rabbinic tradition, it is believed that two very significant events also transpired on the Day of Trumpets: Joseph the patriarch was released from prison, and the final restoration of the people of Israel.

The following citations are from Gemara Rosh HaShanah 11A-B.

“Rabbi Eliezer says: ‘…on Rosh HaShanah, Joseph went forth from prison.’” The passage later clarifies, “‘On Rosh HaShanah, Joseph went forth from the prison.’ Whence do we know this? Because it is written, ‘Blow the horn on the new moon, on the covering day for our festival… He appointed it for Joseph for a testimony when he went forth…’ ” (Psalm 81:1-5)

The reason Rabbi Eliezer taught that Joseph the patriarch was brought out of Egypt on the Day of Trumpets is found in his exegesis on Psalm 81: 1-5. The passage in Psalms reads as follows, “Blow the trumpet at the New Moon, at the full moon, on our feast day. For it is a statute for Israel, an ordinance of the G-d of Jacob. He appointed it in Joseph for a testimony, when he went out over the land of Egypt, I heard a language that I did not know.” Rabbi Eliezer understood the “New Moon” referenced here to be the Day of Trumpets, as it is the appointed time in which the trumpet is commanded to be blown in conjunction with the New Moon. (Leviticus 23:23-25) Rabbi Eliezer did not believe it was mere coincidence that the two events discussed here (the Day of Trumpets and the release of Joseph from prison) were mere coincidence, but were intimately connected.

The second point of interest from Rabbi Eliezer’s teaching here is that just as all Israel was released from their bondage in Egypt during the first month, specifically on Passover, so would the final bondage of all Israel be ended during the seventh month, specifically on Yom Teruah.

The passage continues, “Rabbi Eliezer says: ‘…on Rosh HaShanah, the bondage of our ancestors in Egypt ceased.’” The passage later clarifies, “‘On Rosh HaShanah, the bondage of our ancestors ceased in Egypt.’ It is written in one place, ‘And I will bring you out from under the burdens of the Egyptians,’ (Exodus 6:6) and it is written in another place, ‘I removed his shoulder from the burden.’ (Psalm 86, in reference to Joseph) ‘In Nisan (the first month) they were delivered,’ as Scripture recounts. ‘In Tishri (the seventh month) they will be delivered in time to come.’ This is learnt from the two occurrences of the word ‘horn.’ It is written in one place, ‘Blow the horn on the new moon,’ (Psalm 81) and it is written in another place, ‘In that day a great horn shall be blown.’” (Isaiah 27:13)

We find that these traditions hold much value to our belief in the return of the Messiah– an event which also occurs on Yom Teruah– to draw the House of Joseph out of the lands to which they had been scattered, just as the writings of the Prophets and the Apostles declare to us.

The Coming of Mashiach

This coming year is the year 5776. It is our custom to find special allusions in the year’s number that announce the good that this year will bring with it. When designating the number of a year, it is customary to omit the thousands; therefore, all of these allusions refer to 776. 776 is the numerical value of the idiom, “the coming of Mashiach” ( בִּיאַת הַמָשִׁיח )! On Rosh Hashanah we pray for the arrival of Mashiach, the ultimate redeemer, with the words, “Give honor, G-d, to Your nation… joy to Your land and rejoicing to Your city and growth to the horn of David, Your servant, and light the candle of the son of Yishai, Your anointed one, speedily and in our days.” What could be a better blessing for this year? May this year be the year that Mashiach comes.

The arrival of Mashiach is the culmination of the true and complete redemption. It will be complete in all three things that the Lubavitcher Rebbe taught us are imperative: the completeness of the Torah, the completeness of the Jewish people and the completeness of the land of Israel.

The completeness of the Torah: Being complete in the Torah is one of the definitions of Mashiach, the leader who will succeed in motivating the Jewish people to accept the Torah in its entirety – including rebuilding the Holy Temple.

The completeness of the Jewish People: Mashiach will achieve the ingathering of all the exiles to the land of Israel. No Jewish soul will remain in the Diaspora. This is another thing that we pray for on Rosh Hashanah, “Blast a great shofar for our freedom and raise the flag of the ingathering of our exiles… and bring us to Zion, Your city with gladness and to Jerusalem, Your Holy Temple, with eternal joy.”

The completeness of the land of Israel: This will be achieved once the entire Jewish People has settled peacefully and contentedly in the whole of the land of Israel, as the Almighty gave it to them.

What does completeness have to do with this coming year? “Completeness” ( שְׁלֵמוּת ) is another word whose numerical value is 776.

The ultimate vision of the future is that “the world will be filled with knowledge of G-d, as the waters cover the ocean.” In our prayers on Rosh Hashanahwe emphasize our wish that “every being should realize that You have made it, and every creature should understand that You have formed it, and all that has breath in its nostrils will say, ‘G-d, the G-d of Israel is King and His kingdom rules supreme.”

Consciousness of G-d begins like a lightning flash, a sudden revelation of light. The next stage is to integrate the intensity of that light in all the powers of our soul. This means infusing the initial lightning flash into our consciousness. The numerical value of both words together, “lightning” ( בָּרָק ) and “consciousness” ( דָעַת ) is also 776.

We pray that G-d will bring Mashiach to redeem us, for the sake of His Name, “Our Father, our King! … Do it for Your sake if not for us… Do it for the sake of Your great, mighty and awesome Name that we are called by.”

The more that we selflessly give ourselves over to the Almighty, beginning with the recognition that He re-creates us every moment from nothing – so too He will reveal His love for us and bring the redemption for the sake of His Name. The more we diminish ourselves before Him, so He desires us more and more and wants to reveal His great love for us. In fact, He promises that He will redeem us – for His sake. “For Me, for Me, I will do it [i.e., bring the redemption]” ( לְמַעֲנִי לְמַעֲנִי אֶעֱשֶׂה ) is another phrase that we can hope will be realized this year, because it too has a numerical value of 776.

At this time of year, it’s traditional to greet one another, With the words “L’shanah Tovah” (For a Good Year)- May 5776 bring health, happiness, peace and prosperity to all of Am Yisrael and the world.

Levels of Torah

SUPERNAL TORAH / ZION TORAH / TORAH OF MASHIACH

For the Torah will go out from Zion; and the word of HaShem from Yerushalayim – Micah 4 : 1 – 4;

In fact, “The Torah which we study in this world is naught in comparison to the Torah of Moshiach” (Midrash Rabbah,Eccl 11 : 12)

And they were amazed at his torah, because Rebbe Melech HaMoshiach’s dvar torah was with samchut (authority) – Luke 4 :32

Nevertheless, while there is only one Torah, this Torah is Multi-Layered.

The Zohar teaches that there are several “layers” in the Torah, each associated with an essence of the Divine. Why would the Talmud make such statements as the above two? The Talmud correctly recognizes that there is more than one “level” of Torah. The 613 commands of the historical Torah, given at Mount Sinai, are at one level. At another, more sublime level, is the Supernal Torah – the deeper level of understanding that reveals Most High ultimate plan. (i.e., the Torah of Messiah which is the Torah of Binah, and Torah of Mount Zion as referred to in Galatians and Hebrews ). This “Supernal Torah” that has been mentioned throughout this study, is the Torah of Messiah, a concept found throughout Jewish literature.

The Different Levels of Torah

  • Garments Torah, Body Torah, Soul of Torah/Hidden Torah / Torah of Mashiach and Soul of the Soul TorahLevelsOfTorah

Zion,” “the city of the living Elohim” Zion is based on the better promise of Messiah, the sinless, Divine Tzaddik that was sacrificed to effect tikkun above and below.

“Zion” is a higher level of following Torah and not an abolishment of Torah (i.e., Matthew 5:17-21; Romans 3:31).

Those following Yeshua are to first put their trust in the atonement He provided, and then follow Torah within this framework of trust/faith. This includes gentiles who follow Him as well (Acts 15:21), who are now included in the faith of Israel and its Torah (Ephesians 2:11-12).

One of the promises regarding the Messianic Redemption concerns the Torah we will then study: “A new Torah will emit from Me” (Midrash Rabbah Leviticusbased on Isaiah 51 :4

Zohar:

Come see..The Torah has a body and a soul. The Torah’s body is its commandments which are called gufei Torah, literally “limbs of torah”. This body itself covered with garments which are none other than the mundane stories of the Torah. Fools do no attempt to see beneath these outer garments. Those who understand more do not look only at the garments, but at the body underneath. Those who are truly wise, the servants of supernal king….Look at the soul of Torah(Mashiach Torah), its essence. In the ultimate future, they are destined to behold the soul of the soul of the Torah. Woe to those who think that the torah is nothing but its stories…Happy are those who see the Torah as it is meant be seen, has its origin in Tif’eret. The fourth stratum is the “soul of the soul” of the Torah, and it originates in Attika Kaddisha.

THE ROLE OF MAN – PRAYER, REPENTANCE AND WORK

If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways then will I hear from heaven, and will forgive their sin, and will heal their land – 2 Chron 7:14-18

This process of prayer/tikkun thus follows the path of the Tree of Life:

  • first humbling themselves (as associated with Malkut)
  • followed by prayer (as a Tzaddik is mediator, linking the earthy and heavenly realms)
  • Seeking His face (Tipheret)
  • Turning from their wicked ways (repentance, coming from Binah)

Conscious life, for a jew can be divided up into three basic activities: Torah-learning, good deeds, and prayer – Rabbi Winston

Here is the same message as in Hebrews chapter 9 — trust in the atonement provided, and then follow Torah within this framework of trust/faith.

Torah

Hear, The Word of Mighty one, Oh! House of Israel!

Learn to do Good, Seek Mercy and Justice. Afflict Your Souls, Tear your Heart, not your garments turn to AVINU, Your Most High and Repent Children of Men and Faith in Mashiach.

Etymological Hebrew Dictionary would describe Torah as:

  • Instruction, teaching.
  • the Book of Laws, the Torah.
  • the Five Books of the Torah, the Pentateuch.
  • theory, system.
  • a book containing the principles of any branch of science.

The word Torah comes from the Hebrew root yarah which means “the mark”. Torah is from a Hebrew root word, an archery term meaning “to take aim, to shoot” —as in shooting an arrow to hit a target. This is meant to bring to mind an archer as he strives to “hit the mark”. Torah most literally means “teaching” or “instruction” . Thus, the picture that the word Torah is meant to paint is aiming for the center of the target to do what is right.

Our sages said, “I have created the evil inclination, I have created the Torah as a spice. We should also know that the Torah is divided into two discernments: 1-Torah, 2-Mitzva.It is as our sages said (Sutah 21): “Rabbi Yosef said, ‘A Mitzva protects and saves while practiced, etc. The Torah protects and saves both when practiced and when not practiced.

The next traditional understanding of the word Torah is that it refers to both the oral and written Torah. Finally, the term can also refer to any valid spiritual teaching. Therefore, all Midrashic literature, Kabbalah, Hasidic texts, and Torah commentaries are called “Torah”.

Finally, the term can also be used to refer to the entire Hebrew Bible as well as to the Talmud, which is made up of a few centuries of rabbinic commentary on the Torah. Those using the term in this way sometimes divideTorah into 2 sections: the written law (the entire Hebrew Bible) and the oral law (the Talmud). Since the term torah means instruction or teaching, the traditional Jewish world uses torah in a very broad sense. For example, sometimes the Talmud, the authoritative compendium of Oral Law, is referred to as Torah. Along these lines, traditional rabbinic Judaism adheres to what is referred to as the Oral Torah.

Oral Torah is called The Mishnah. The Mishnah was completed roughly around 200 in the Common Era. In the following two to three hundred years, rabbinic sages in Israel and Babylonia wrote commentaries on Rabbi Yehudah haNasi’s Mishnah. These commentaries are called The Gemara.The Gemara was combined with the Mishnah into one work called The Talmud.

Torah also acquired other meanings over the course of the centuries. When the ancient Midrash Bereshit Rabbah speaks of Holy Ancient one looking into the Torah to create the universe.

The force that can bring us awareness of evil and its correction, unity with the good, and the models of connection is called the Torah. In other words, the Torah is the entire system of our correction.

Primordial Torah

The “primordial Torah” (Torah K’dumah) is another term for the Torah that preceded all creation. The Torah K’dumah is often seen by Kabbalists as part of the manifestation and revelation of Most High essence, and it is therefore not separate from Holy eternal living one. The well-known kabbalistic phrase for this perception is that “the Blessed Holy One and the Torah are One” (Kudshah Brikh Hu V’Oraita Khad Hu).

As it is written in the prophets, In the Last days, “And they will all be taught by Abba Avinu.”  In the Sefer Yetzirah it is stated that “the end is embedded in the beginning and the beginning in the end.” In Gematria, we see that each letter and word has a dynamic meaning beyond the simple definitions. It can be interpreted the hidden meanings of the Torah.

The Torah that Moshe Rebbenu brought down from Har Sinai, gave the people of Israel the ability to reveal Kedushah, holiness, into the coarse, limited, physical world. Mashiach reveals a deeper level in Torah, that was never revealed before. It is totally beyond the level of Torah than we now have, since it comes from the essence of Hashem. Mashiach will do much more than reveal holiness; he will reveal a much deeper level in Torah, being the essence of Torah, which comes from the essence of Hashem.

Rabbeinu (our Rabbi), Maran Yeshua Melech HaMashiach said: “Don’t misunderstand why I have come. I did not come to abolish the law of Moses or the writings of the prophets. No, I came to accomplish their purpose.

Torah consciousness is the mind of Mashiach that enables a soul to see the Torah through the “eyes” of Mashiach. To enter in to Messiah Consciousness we have Torah written upon our hearts.

Torah Consciousness is Messiah in us, the Hope of Glory because Love is perfected by obedience to Torah. Torah is also called the “Tree of Life,” as it points us to Most High as He reveals Himself in the Sephirot(Mashiach Image), and thus His salvation. Going back to the time of Moses, Creator Himself states that His Torah is the way of “life.” As all men physically die, the context is one of the Torah being “the words of eternal life:”

The time has come to understand the levels of Torah. Through his hidden level of the Torah, we reconnect with Eden. Hence “Sod within Sod Level Torah” or “inner soul-level of the Torah” revealed by “Mashiach”.

The New Testament equates Yeshua with the Torah and the Tree of Life, mentioned in Proverbs, stating that He was behind the creation of the heavens and earth: In New Testament (Colossians) For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:

John further states that Yeshua is the Torah, present with Most High and therefore “part of” Holy Ancient one  . In New Testament (John) – In the beginning was the Torah, and the Torah was with Most High, and the Torah was Most High Holy Ancient one.

This concept is shown in the Midrash on Genesis (Bereshit), which explains how HaShem “consulted” the Divine Torah during the process of creation. “Most High” was behind “His architect” who had the direct involvement in the “project” of creation:

Hence “The Torah, the Creator, and Israel are one.” Hence, when one is studying Torah, he should study Lishma. This means that he studies with the intention that the Torah will teach him, meaning as is the name of the Torah, which means “instruction.” And because “the Torah, Israel, and the Creator are one,” the Torah teaches one the ways of the Creator, how He is clothed in the Torah.

In the shema, Torah proclaims that all things come from one ultimate unitary source. There is only one unifying force in the universe behind all things, Most High Ancient Holy one alone, and no other G-d. Nothing exists But only Ancient Holy one, the infinite-Eternal One, is the Supreme Being.

Shema yisrael YKVK(Yod-Keh-Vav-Keh) Elokenu YkVk Echad.

Torah is telling us that we must develop our data(knowledge) – our deep inner knowing, awareness and consciousness – to know and realize that we are part of a great unified data. The Spiritual Israel can see beneath the garb and perceive the sacred Wisdom of the Most High.

The Different Levels of Torah

  • Garments Torah
  • Body Torah
  • Soul of Torah/Hidden Torah / Torah of Mashiach
  • Soul of the Soul Torah

It is known to all Jews of complete faith that the entire Torah is founded on the distinction between neshamah(soul), guf(body), and levush(garment) ., That is the Torah itself has layers of meaning. It also contains an even deeper level of meaning, namely neshamah of neshamah(soul of the soul, corresponding to chayah, the deepest mysteries of the universe encoded in the Torah.

Pshat, Remez, D’rash, and Sod

“Each of the four levels of interpretation incorporates all of the other levels.

Within the level of sod, for example, there is the pshat within sod, the remez within sod, the Derash within sod, and the sod within sod.

The pshat within sod was revealed by Rabbi Shimon bar Yochai.

The remez within sod was revealed by the Arizal.

The Derash within sod was revealed by the Baal Shem Tov.

Sod within sod will be revealed by Mashiach as we love to call as Yeshuah our Mashiach.

When we labor in the study of Torah it is like a man who labors in an orchard (PaRDeS):

Moshe de Leon treated the term Pardes as an acronym for the four levels of reading Torah. Each of the consonants in the word Pardes stands for one of the levels of meaning in the Torah. The pstands for pshat or the simple, literal meaning of the words. The r stands for remez, which means “hint,” but in medieval Hebrew came to stand for the allegorical reading of the text that was the mainstay of Jewish philosophy. The d stands for d’rash, which essentially means “to investigate, to seek out, to expound” and here refers to Aggadic and Talmudic interpretations. The s stands for sod, the secret meaning of the text.

thyLaw

Thus David said:” Open Thou mine eyes, that I may behold wondrous things out of Thy law”

THE ABOVE TORAH/ TZYION TORAH/ MASHICAH OF TORAH/ SUPERNAL TORAH/ SOUL TORAH

The Zohar teaches that there are several “layers” in the Torah, each associated with an essence of the Divine.

Author Yehuda Liebes points out that according to the Zohar, there is much more to the commandments of the Torah than what is learned “at the surface.” In fact, to not attempt to penetrate the mysteries of G-d and creation (through the deeper levels of Torah) would lead to Torah becoming meaningless.

As Yehuda Liebes explains:

The lowest level is the Torah’s outer garments which are the stories of the Torah in their plain sense; their supernal source lies not in the sefirot but in the heavens and their hosts (the stars, spheres or angels). The stratum beneath the garments is the body, comprising of the mitsvot, which are called “gufei Torah,” the “bodies of the Torah,” their souce is the Shekinah. Beneath the body is the “soul,” which is the true essence of the Torah, and has its origin in Tif’eret. The fourth stratum is the “soul of the soul” of the Torah, and it originates in Attika Kaddisha.

The term Attika Kaddisha in the above text refers to “The Holy Ancient One” (Aramaic). In some contexts, this term is a synonym for “the Ancient of Days” (Attik Yomin), or for the Sephirah of Keter in general.5

The Zohar indicates that the possibility to see “the soul of the Torah” (that derived from Tipheret), exists in this world (as was occasioned at Mount Sinai), but experiencing the “soul of the soul,” is reserved for the world to come.

From Zohar:

Come see..The Torah has a body and a soul. The Torah’s body is its commandments which are called gufei Torah, literally “limbs of torah”. This body itself covered with garments which are none other than the mundane stories of the Torah. Fools do no attempt to see beneath these outer garments. Those who understand more do not look only at the garments, but at the body underneath. Those who are truly wise, the servants of supernal king….Look at the soul of Torah(Mashiach Torah), its essence. In the ultimate future, they are destined to behold the soul of the soul of the Torah. Woe to those who think that the torah is nothing but its stories…Happy are those who see the Torah as it is meant be seen.

So it is with the Torah. Its narrations which relate to the things of the worlds constitute the garments which clothe the body of the Torah and that body is composed of the Torah’s precepts, gufey-torah (bodies, major principles). People without understanding see only the narrations, the garment those somewhat more penetrating see also the body. But the truly wise, those who serve the most high King and stood on mount Sinai, pierce all the way through to the soul, to the true Torah which is the root principle of all.

See now how it is like this in the highest world, with garment, body, soul and super-soul. The outer garments are the heavens and all therein, the body is the Community of Israel and it is the recipient of the soul, that is ‘the Glory of Israel’; and the soul of the soul is the Ancient Holy One. All of these are conjoined one within the other.

But the really wise, the servants of the most high King, those who stood on Mount Sinai, penetrate right through to the soul, the root principle of all, namely, to the real Torah. In the future the same are destined to penetrate even to the super-soul (soul of the soul) of the Torah. Observe that in a similar way in the supernal world there is garment, body, soul and super-soul. The heavens and their hosts are the outer garment, the Community of Israel [i.e., Malkut] is the body which receives the soul, to wit, the “Glory of Israel” [i.e., Tipheret] ; and the super-soul is the Ancient Holy One. All these are interlocked within each other. Woe to the sinners who consider the Torah as mere worldly tales, who only see its outer garment; happy are the righteous who fix their gaze on the Torah proper. Wine cannot be kept save in a jar; so the Torah needs an outer garment. These are the stories and narratives, but it behoves us to penetrate beneath them.

Noted Kabbalist, Z’ev Ben Shimon Halevi, expresses a similar viewpoint:

It has been said that the words of the Torah are like a fine garment, and that beneath the weave is the soul, which is G-d. While a natural man may be familiar with the Scriptures to a remarkable degree it does not mean, as we have noted, that he perceives their inner content. He may obey all the Commandments scrupulously, and this is to his credit; but it does not mean he comprehends what the Law is really about. This requires a shift in view, a process of conversion that will enable him, not only to perceive the anatomy of the body and its workings, but to glimpse the soul within the body.

At the higher level of Tipheret, is the deeper study of the Torah, (i.e., Kabbalah). This level of understanding is associated with receiving of the “higher soul”.

Soncino Zohar, Vayikra, Section 3, Section 2, Page 35a – What, now, is the difference between those who study the Torah and faithful prophets? The former are ever superior, since they stand on a higher level. Those who study the Torah stand in a place called Tifereth (Beauty), which is the pillar of all faith, whereas the prophets stand lower in the place called Nezah (Victory) and Hod (Majesty); and those who merely speak in the spirit of holiness stand lower still. He who studies the Torah needs neither peace offerings nor burnt offerings, since the Torah is superior to all and the bond of faith; wherefore it is written “Her ways are ways of pleasantness and all her paths are peace” (Prov), and also, “Great peace have they which love thy law and they have no occasion for stumbling” (Psalms).’

Note that the Zohar (above) goes as far as saying that a person studying Torah does not require the usual sacrifices of reconciliation to G-d. Without an understanding of the levels of Torah, and context of this teaching, such a statement would be considered antinomian in spirit (which the Hebrew Zohar is not of course).

As Yehuda Liebes states of the Zohar’s view of Torah:

“… it speaks, rather, of deepening the Torah we possess and tempering it by means of a profound mystical vision.”

The following comments on this subject show that there is a “higher” (or “deeper”) level of Torah, and offers a rebuke of those who do not look beyond the “outer garments” or even the “body” of the Torah, to the actual “soul” of the Torah. This censure is strikingly familiar to Yeshua’s rebuke of the Pharisees over the same issues:

Yeshua is pointing out that the purpose of the Torah commandments was to teach us about the Tree of Life (the Sephirot), which in turn instructs us on a deeper level of Torah understanding.

The Zohar holds a view of a “Supernal Torah” (from which the Torah given to us at Mount Sinai is a reflection). This earthly/historical Torah is to the Supernal Torah, what the earthly Temple, artifacts, priesthood, its functions (and defects!), are to the Supernal ones. Thus, the Zohar supports the concept of the Supernal “Melchizadek priesthood” (from which the Levitical priesthood was patterned), as described in the “New Testament” book of Hebrews.

Interestingly, the Zohar credits this tikkun to the actions of Rabbi Simeon ben Yohai, who preached the return of love and mercy as the “missing ingredient,” that was key to correctly following Torah. The “New Testament” of course, credits the same teaching to Yeshua.

Rabbi Yeshua Words:

But you have neglected the more important matters of the law–justice, mercy and faithfulness. You should have practiced the latter, without neglecting the former.

This “Supernal Torah” that has been mentioned throughout this study, is the Torah of Messiah, a concept found throughout Jewish literature.

Genesis Rabbah 98:9 – When he, about whom it is written, “Lowly and riding upon an ass” (Zechariah 9:9) will come … he will elucidate for them the words of the Tora … and elucidate for them their errors.

Ecclesiastes Rabbah 11:1 – The whole Tora which you learn in this world is vanity against the Torah of the World to Come. For in this world a man learns Tora and forgets, but in the Furture to Come (he will not forget), as it is written, “I will put My Tora in their inward parts and in their heart I will write it.” (Jeremeiah).

Midrash Alpha Beta diR. Akiba, BhM 3:27-29 – In the future the Holy One, blessed be He, will sit in the Garden of Eden and expound (the Torah) … the Holy One, blessed be He, will expound to them the meanings of a new Tora which he will give them through the Messiah.

Hesed l’Avraham (Abraham Azulai) 13c-14a – This is the secret of the Tora which the Holy One, blessed be He, will renew for Israel … The Torah will remain in her place. But at present her words are combined in physical combinations, as they were needed for this physical world. But in the future, when the children of Adam will divest themselves of this physical body and will ascend and attain to the mystery of the body which Adam the first man had before he sinned, then they will become adepts in the mystery of the Torah, when that which is hidden will be revealed.

Yemenite Midrash, pp. 349-350 – In the future, the Holy One, blessed be He, will seat the Messiah in the supernal Yeshiva (House os Study), and they will call him “the Adonai,” just as they call the creator … And the Messiah will sit in the Yeshiva, and all those who walk on the earth will come and sit before him to hear a new Torah and new commandments and the deep wisdom which he teaches Israel.

This relationship of Messiah to multiple Sephirot is seen throughout Jewish literature.

Talmud Bab. Bath. – “Three are called by the name of the Holy One, blessed be he (Tipheret), and they are: the righteous one (Yesod), the Messiah, and Jerusalem (Malkut/Binah).”

One of the most interesting concepts found in both Talmud and Kabbalah, is that of “violating Torah for the sake of heaven.” This concept of “breaking Torah” because it is “time to act for the Adonai,” is alluded to in the Talmud which says:

Menahot 99a-b – There are times when the abrogation of the Torah is its foundation.

An even more direct statement found in Talmud, states the following concerning a “tried and true” prophet of HaShem:

Sanhedrin 90a – R. Abbahu said in R. Johanan’s name; In every matter, if a prophet tells you to transgress the commands of the Torah, obey him, with the exception of idolatry.

(Note: Soncino Talmud cites the actions of Elijah on Mount Carmel as an example of this type.)

Why would the Talmud make such statements as the above two? The Talmud correctly recognizes that there is more than one “level” of Torah. The 613 commands of the historical Torah, given at Mount Sinai, are at one level. At another, more sublime level, is the Supernal Torah – the deeper level of understanding that reveals G-d’s ultimate plan. (i.e., the Torah of Messiah which is the Torah of Binah, and Torah of Mount Zion as referred to in Galatians and Hebrews .

The words of Yeshua and actions of His disciples do not invalidate the Torah of Sinai, nor the commands regarding the Sabbath, which are still to be followed. The sole issue here surrounds Him and the relationship between the “Torah of Sinai” and the “Torah of Messiah,” which is the Supernal Torah.

The Torah of Sinai, which is the Torah of this World, was given due to sin, and accomodates much of man’s sin in its teachings. As stated earlier, the Supernal Torah is at a “different level” than the historical Torah.

A good example of this issue of “different levels of Torah,” is seen when comparing Ezekiel’s Temple (the Millennial Temple), to those in the past (and also the Tabernacle). Rabbinic analysis recognizes that there are several “violations of Torah” with how Ezekiel’s Temple functions. Reconciling them is not so easy, without an understanding of the Supernal Torah.

For instance, the Stone Edition Chumash commentary on Ezekiel’s Temple, states the following:

The commentators note that several of the laws pronounced by Ezekiel contradict the laws of Torah, a clear contradiction of the principle that the commandments of the Torah are eternal and immutable … the Messianic era is shrouded in mystery: therefore the simple meaning of this passage must remain hidden from us until, in the words of Rabbi Yochanan in Menachos 45a, the prophet Elijah will come and reveal it to us.

This last point follows the view of Rabbi Chaim’s teacher, the Vilna Gaon zt’l: “Torah to the soul is like water to the ground, it causes whatever is sown to grow – whether it be (plants producing) an elixir of life or (poisonous plants producing) a death potion. So too, the torah causes to grow what is in the heart of a person. If his heart is good, hisyira will grow otherwise the opposite will grow.

Therefore a person should empty his heart every day before and after learning from negative mindsets and bad middos by yira chet andmaasim tovim… and this is (also) what the Sages refer to as the ‘beis hakise’ (toilet), saying ‘one should empty (relieve) himself daily morning and evening”

And the Vilna Gaon wrote: “One cannot feel the sweetness of torah without having first distanced oneself from the taavas (desires for physical pleasures and comfort)” (see commentary on Mishlei 27:7) ”

The Rambam wrote: “The torah does not grow in those who are casual with them, and not in those who learn and indulge in food and drink, rather only in one who kills himself over it and causes pain to his body always, and he doesn’t give sleep to his eyes nor rest to his eyelids” – (Hilchos Talmud Torah 3:12). Likewise, “this is the way of the torah, eat bread with salt, sleep on the floor, and live a life of hardship” (Mishna Avos). ”

The Rambam wrote (end of Avos) “The Sages say that one’s torah study does not endure unless it is with strenuous effort and reverence for the teacher. But torah study with pampering and comfort does not endure, and a man does not enjoy this kind of study. The Sages said this explicitly – “torah that I learned with Af (difficulty) – it endured with me”.”

“Torah study is hard, gruelling labor but which eventually brings the greatest joy.” (Rav Moshe Feinstein, zt’l Derash Moshe vol.2 Artscroll). ”

“Torah study weakens the yetzer hara even when it’s without the proper enthusiasm and intentions.” (Nefesh HaChaim:sections Etz Chaim and Likutei Amareim 27).

Rabbeinu (our Rabbi), Maran Yeshua Melech HaMashiach Words:

For had ye believed Moses [Torah], ye would have believed me,for he wrote of me.

Prophets Witness:

…For the Torah will go out from Zion; and the word of Most Holy Ancient one from Yerushalayim.”

Beit Yaaqov Community Serves the Most High Holy one and upholds the word of Mighty one based on torah framework. We respect and honors all rabbi’s who lived in all generations

However we do and follow the “Rabbi, Maran Yeshua Melech Ha Mashaiach teachings”, and seek the son of David Instructions so that he can rule the Yaaqov House forever and ever. So our Main focus attributes are Mercy, Loving-Kindness and Justice, Joined with above levels of Holy one Emanations of Keter ( Will and Purpose), Chochmah (Wisdom) and Binah (Understand). Please check in Mission page of Mashiach Image.


Understand the Torah with oneness of Wisdom which was taught by Yeshua HaMashiach. And they were amazed at his torah, because Rebbe Melech HaMoshiach’s dvar torah was with samchut (authority) – Luke 4 :32

All the tribes of Yisrael are blessed in above and below realm. Worship Most High! Praise Your Avinu! He blessed Your children among You, He keeps the peace at your borders.Your Kingdom is a kingdom eternal. Your reign continues through all generations.

Baruch kavod Abba Avinu from his makom!

Your mercy Endures forever and ever! Hodla Avinu Ki Tov Le’Olam Haslo.