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Sunday, April 2, 2017

The Lion - האריה

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The Lion of the Tribe of Judah

The scepter shall not depart from Judah...
(Genesis 49:9-10).

The Emblem of Jerusalem


The Emblem of Israel

Concerning the EMBLEMS

Judah is a lion's whelp; On pray, my son, have you grown. He crouches, lies down like a lion, like the king of beasts...who dares rouse him? The scepter shall not depart from Judah, Nor the ruler's staff from between his feet; So that tribute shall come to him. And the homage of peoples be his.


Thursday, March 16, 2017

The Eary attempt to annihilate the Jews

                                 אסתר לאחר שפסק מן



The human plan to destroy all the Jews. Male, female and children. This was the plan of the ancient Egyptian ( מִצרִי) Pharaoh (פַּרעֹה), and a plan of  Edom (אֱדוֹם), Amalekites (עמלק) who were of Hebrew (עִברִית) stock, they were decedents of Esau (עֵשָׂו). There was hatred brewing in the Egyptians, hatred brewing in the Amalekites. This is a familiar pattern throughout world history. The book of Esther (אסתר) reveals a hatred that was brewing in Haman (מן). A decent of the Amalekites.

Haman 's hatred for Mordecai (מרדכי) has led him to further develop a hatred for all the Jews ( יהודי) of Persia. The scripture tells us that he who hates his brother is a murder. As we study the events of the Hebrew people in the books of Genesis (בראשית) and Exodus (סֵפֶר שֵׁמוֹת) and in all of the scriptures we can see the hated for the Hebrews (the Israelite's, the Jews) and the irrational need to annihilate the Jewish ( יהודי) people.

Read the book of Esther (אסתר) about what happen, and why the celebration of Purim ( פורים) is an event every one can identify with. The scripture says HaShem never changes, and we know from world history that man never changes. HaShem is good all of the time, man is wicked all of the time.

Read the Megillot (the Scroll) the book of Esther and learn from history and be re-mindful of ourselves and of the effects of hate , look for justice and be determine to survive the evil being directed towards us all.

שלום
בוב ג'קסון







Monday, January 2, 2017

Jacob and Esau (יעקב ועשיו)


Jacob vs. Esau, Part I: The Two Roles 
by  
Unraveling one of the most cryptic episodes of the entire Torah.

The story of Jacob and Esau is one of the most perplexing sagas of the entire Torah. From a young age, Jacob developed into the diligent Torah student, dwelling in the tents of study. Esau, by contrast, is described as an idler and hunter, a man of violence who lived by his might and conquest. Our Sages describe him as a murderer, idolater and womanizer all rolled into one. Reading the opening account of their lives (Genesis 25:27), we would have little question who should be the progenitor of the Jewish people.
Yet the story almost immediately takes a peculiar turn. Whereas their mother Rebecca favors Jacob, their father Isaac favors Esau – “because his venison was in his mouth” (v. 28). Isaac wanted to give the firstborn blessings to Esau, presumably to make him the primary heir. Was Isaac some clueless old man, taken in by Esau’s tasty food and outer show of piety? How could Isaac be so easily misled? And likewise, why didn’t Rebecca simply tell him of Esau’s true nature? Couldn’t she have easily influenced him to favor the deserving brother? Why this unnecessary rift in the family?
As Isaac approaches old age, he asks Esau to hunt and prepare him a meal so he may bless him before his passing. Isaac specially warns Esau not to steal an animal and to slaughter it properly (see Rashi to 27:4). Isaac knew full well the wickedness his son was capable of. Yet even at this late stage, Isaac still favored Esau as the more deserving son and attempts to give him the blessings.
Rebecca overhears her husband’s instructions and conceives her plan. She dresses Jacob in furs to resemble Esau’s hairy exterior and hands him cooked foods she prepared herself. She then sends him in to receive the blessings in Esau’s stead. Thus, again, rather than leveling with her husband Isaac, telling him the wicked truth about Esau, Rebecca simply tricks him into blessing the deserving son.
Jacob does as he was told and successfully receives the blessings, but with one significant twist. He nearly gives himself away. This does not occur because Jacob was a poor impersonator, but because he did something Esau would never have done: he spoke gently to his father. As the Sages point out, unlike Esau who later says “My father should get up” (v. 31), Jacob said “Please get up” (v. 19), and he attributes his quick arrival (after allegedly catching his hunt) because “the Lord your God chanced [the prey] before me (v. 20). He acknowledged that God was behind his success. And Isaac’s suspicions were immediately aroused. This did not sound like the harsh and uncouth Esau. He asked to feel Jacob’s arms, which – thanks to Rebecca’s disguise – felt exactly like Esau’s.
Thus, the well-known story of Jacob and Esau contains several surprising details. Isaac was well-aware (if not fully aware) of Esau’s evil ways, yet he still favored Esau to become father of the Jewish people. Rebecca, for her part, does not explain to Isaac his error but simply manipulates him into blessing Jacob. And Jacob seems to purposely do a poor job of concealing his true identity – prompting Isaac to pronounce in reaction, “The voice is the voice of Jacob, yet the hands are the hands of Esau.”
There is one very simple – albeit surprising – key to understanding the story – as well as the continuation of the story of Israel’s creation: Isaac was right. Esau really should have been an integral part of the Jewish nation. How can that be? Where is the place for such wickedness in the Jewish people?
The answer is that the nation of Israel really has two roles in the world – a “Jacob” role and an “Esau” role. The Jacob role is to be internally righteous people – to study Torah, to become more spiritual, and to develop a relationship with God. The studious, tent-dwelling Jacob was clearly grooming himself for such a role from his earliest years.
But that is only a part of Israel’s mission. Israel is not only to be a secluded nation of saints. We are to be the leaders of mankind, a “light unto the nations” (Isaiah 42:6). We must see that all mankind recognize and devote themselves to God. We must go out to the nations and oversee their development – and if necessary, wage war.
The nation of Israel thus has a dual mission to fulfill: a private role led by Jacob – developing their internal relationship with God, and a universal one led by Esau, the public, strongman of the world – leading mankind to full submission to God. Isaac rightly recognized that ultimately, Esau’s role would be a critical one in Israel. He would bring the entire world – not just the Jewish people – to salvation. Thus, in spite of all of Esau’s personal failings, Isaac knew that his abilities were needed for the development of a true nation of God.
Isaac was right to be sure. It was not simply a matter of Rebecca explaining to him that Esau was wicked. Isaac was well aware (even if not entirely aware) of that, yet he still favored his elder son.
Rather, Rebecca devised an alternate plan – risky, but which would ultimately prevail. Esau was too wicked to fulfill his role. Therefore, rather than pinning their hopes on the recalcitrant Esau, Jacob would have to assume two roles. He would have to fulfill not only his own personal role within Israel, but Esau’s as well. Not only would he be the private man of letters, but he would have to deal with the rough and tumble of the outside world, and take arms against his foes.
This is precisely what Jacob intended to convey when he entered Isaac’s tent, feigning to be Esau. While pretending to demonstrate his newly-acquired role as man of the field, he also spoke gently, invoking the name of God. For he was not simply trying to imitate his brutish brother Esau. He was projecting himself as the son who truly deserved Esau’s blessings. He would possess the hands of Esau, yet speak with the voice of Jacob. He was the new composite brother, who would fulfill both roles, a kinder and gentler Esau. And Isaac, after realizing his error, concluded “so too will he be blessed” (Genesis 27:33).
As we will see God willing in the next installment, ultimately Jacob would be successful, assuming a dual role and mission in the world.
Based primarily on lectures given by my teacher Rabbi Yochanan Zweig.


Jacob vs. Esau, Part II: Jacob Becomes Israel
by 
Jacob, in assuming Esau’s mission, receives both a second wife and a second name.

In the previous article we discussed the disagreement between Isaac and Rebecca regarding the roles of Jacob and Esau. Isaac rightly knew that a man of Esau’s qualities is needed within the Jewish people. The nation of Israel is not supposed to be a secluded nation of saints, studying Torah and striving towards God, wholly unconcerned with the fate of mankind. That is Israel’s internal role of self-perfection, embodied in Jacob. But ultimately, Israel’s mission is to be a worldly people, a “light unto the nations” (Isaiah 42:6). Israel would oversee the world’s spiritual development and ensure – by force if necessary – that they live up to God’s mission for them. This was the role of the worldly, aggressive Esau – one which he utterly failed to live up to.
Rebecca understood this as well, but she realized Esau was not about to live up to his cosmic calling. Thus, Rebecca devised an alternate plan. Jacob would feign to be Esau – receiving the blessings for physical prosperity Isaac intended for him. He would thus not only be the cloistered Torah scholar. He would go out into the world, taking evil head on. He would have to fulfill two roles at once. The continuation of the Book of Genesis outlines his evolution into his new position.
As soon as Jacob receives the blessings, he is forced to flee, joining the household of his wicked and devious uncle Laban. For the first time, Jacob would depart the study hall, having to hold his own against Laban’s trickery – and eventually learning to outsmart him.
Laban has two daughters, Leah and Rachel. Jacob instantly takes a liking to the younger one, Rachel. Leah, however, had “soft eyes” (Genesis 29:17). The Talmud (Baba Batra 123a) asks: Why should the Torah make mention of a person’s defect? Because it was not a defect at all; it was an indication of her greatness. Leah’s eyes were “soft” because she cried incessantly. Why? Because people used to say, Rebecca has two sons and Laban two daughters – the older for the older, and the younger for the younger. Leah cried to God that she not fall to Esau’s lot – so much so that her eyelashes fell out.
Leah was not crying because of an inconsiderate wisecrack people used to make. She knew that there was truth to it. She really was designated for Esau: she was his soulmate. Yet he was wicked, and she didn’t want to fall to him. She prayed to God to change her fate, and as we’ll see shortly, God ultimately heeded her prayers.
Jacob offers to serve as Laban’s shepherd for seven years for Rachel’s hand in marriage. Laban outwardly agrees, yet when the time comes, secretly replaces Rachel with Leah, only agreeing to give Rachel in exchange for another seven years of labor.
This is thus the first step in Jacob’s assuming Esau’s role: He married Esau’s wife – reluctantly, but God allowed Laban’s deception to succeed. In fact, Jacob married two women: his own wife Rachel, and Esau’s. And as we’ll see shortly, Leah’s children had the same violent, aggressive tendencies as their uncle Esau. Esau’s capabilities would now enter the Jewish nation.
The marriage between Jacob and Leah was not an idyllic one. Leah saw herself as the hated wife, and as a result was especially blessed with children – the first three of whom she named in the prayer that she at last be granted her husband’s affections. Now it’s hard to believe that a righteous man like Jacob would actually “hate” his wife – regardless of the trickery involved in bringing them together. Wouldn’t Jacob at least fulfill “You shall love your fellow as yourself” (Leviticus 19:18) as he would towards any human being?
No doubt Jacob treated Leah properly and caringly. But she was really not his “type.” She wasn’t his soulmate. She had the forward nature of Esau. She later openly asks for his marital attention which Rachel “traded” her in exchange for the mandrakes found by Leah’s son (30:16). Jacob treated her well, to be sure, but their marriage lacked the love-bond of true soulmates. Compared to how one should feel towards his beloved spouse, Jacob “hated” Leah.
Further, Leah’s older children were all little “Esaus.” They all possessed his forward, aggressive nature – at times to their detriment. Reuben took liberties in moving his father’s bed (35:22). Simeon and Levi singlehandedly wiped out the city of Shechem (34:25). Judah too was a natural leader, taking responsibility for Benjamin when they descended to Egypt to buy food, and standing up to Joseph when they were in trouble. (Rachel’s son Joseph, by contrast, was a studious little Jacob. The Sages describe him as having absorbed all of his father’s wisdom (Bereishit Rabbah 84:8). He was also a dreamer (in many senses) rather than a man of the world.)
Judah’s prime descendant was King David, whom the Sages compare to Esau. David, as Esau, had a red complexion, signifying a taste for blood. But whereas Esau killed maliciously and capriciously, David directed his violence against the enemies of God (Bereishit Rabbah 63:8). It was the same inner nature – for our natures we can never change – but David used it properly, becoming leader of a holy nation, while Esau was destroyed by it.
Finally, the Messiah will descend from Judah and King David. His mission will be the one Esau refused to do – bringing the entire world to salvation.
There is a second key event in Jacob’s evolution into his new role. After he successfully contends with Laban and Esau, Jacob is granted a new name – Israel (35:10). Israel – Yisrael – implies a sar – a master and leader of others: “for you have striven with an angel and with men and you have persevered” (32:29). Jacob – Israel – was no longer the passive Torah scholar, withdrawing into his own little world of wisdom and ideas. He was now the man of the world, who had taken on the best and prevailed.
Unlike Abraham and Sarah whose new names replaced their old, Jacob is still known by his original name as well (e.g. Gen 46:2). God did not change Jacob’s name. He gave him a second one. This implies that Jacob now had two roles to fulfill, two names to live up to – his original one as inwardly-focused Torah scholar, and a second one as temporal authority. The second role was the one he had wrested from Esau. Thus, by awarding him his second name, God formally appointed Jacob to fulfill Esau’s mission. His transformation into a dual person with a dual role was complete.
God Himself gave Jacob his new name, but it was foreshadowed during a very mysterious episode in the Torah. When Jacob is on the way back to the Holy Land, about to meet his brother Esau, he finds himself alone on the far side of the Jabbok River. A “man” struggles with him the entire night. As dawn breaks, the man insists he must leave. Jacob refuses to let him go, demanding that the man bless him first. He does so – by informing Jacob that his name would shortly become Israel. Jacob asks the man his name, but he refuses to give it. Jacob afterwards names the place Peniel (“my face towards God”), “for I have seen a divine being face to face and my soul was saved” (32:30).
The Sages explain that the shadowy stranger Jacob battled was an angel. Which one? The guardian angel of Esau (Bereishit Rabbah 77:3). Before Jacob was officially given Esau’s mission, one person had to acquiesce – Esau himself. His very angel came to oppose Jacob and all he stood for. In a battle as much spiritual as physical, the angel failed to overcome Jacob’s strength and fortitude. He conceded. He informed Jacob that he would soon be granted a new name – the one Esau had just lost.
This in a nutshell is the story of Jacob and Esau. Originally, both brothers were to have significant roles in Israel – as Isaac wished. Esau was not worthy to fulfill his role, so Rebecca initiated a procession of events in which Jacob would assume Esau’s mission in addition to his own. He did so successfully, eventually marrying Esau’s soulmate and earning a new name.
But there is an important sidebar to the story. What happened to Esau in all this? He was left out, no longer to play a decisive role in world history. When he first discovers that Jacob took his blessings, he cries out – “a very great and bitter cry” (Gen. 27:34). The Sages teach us that his cry was heard; it would reverberate throughout the ages. Certainly he could not deny that Jacob was the more deserving brother. Yet he resented bitterly his loss and awaited the day he could avenge it.
If the Children of Israel would live up to its role, Esau’s cry would be unheard. His resentment would be ungrounded. But if they would fail, Esau’s bitter cry would reverberate. Isaac blessed him that he would live by his sword. He would serve his brother Jacob, but when he would justifiably resent Jacob’s dominance, he would rebel against it (27:40).
This is thus the continuation of Israel’s story. Jacob and his descendants would have two missions to fulfill. Yet there is also a hurting Esau out to avenge his lost prestige. If Israel would fulfill its mission, it will lead all mankind – even Esau – to salvation. If not, Esau and his sword would be there at the ready.
Based primarily on thought heard from my teacher Rabbi Yochanan Zweig.

Submitted by Juliane Jackson to DOHH....................................................This article can also be read at: http://www.aish.com/jl/b/eb/kbc/Jacob-vs-Esau-Part-II-Jacob-Becomes-Israel.html

Monday, December 26, 2016

ARE YOU REALLY A JEW? OR ARE YOU A PRETENDER? ( מיהו היהודי האמיתי)


Related image  Do you have understanding?

Are you really a Jew? If you say yes then you follow Mitzvolt (Torah). You are a decedent of the seed of Abraham, you walk with the God of Abraham, Isaac and Jacob. You are a follower of the Sabbath and a follower of all of HaShem's commandments. You follow and obey the appointed feast days. And you live your life to the best of your ability according to HaShems Mitzvolt.

If you are not a Jew but only pretending that you are, then you are following the ways of the world, you have deceived yourself because you have elected to follow the ways of the world, if you are a follower of the world, then you are an enemy of HaShem because you are not following HaShems ways.

You have rejected HaShems mitzvolt, have you not read Revelation 2:8-11 about yourself.

To the Angel of the Messianic community in Smyrna write: Here is the message from the first and the last who died, and came alive again. I know you are suffering and how poor you are (though in fact you are rich!), and I know the insults of them who call themselves Jews but aren't- on the contrary, they are a synagogue of the adversary. Don't be afraid of what you are about to suffer. Look the adversary is going to have some of you thrown in prison, in order to put you to the test; and you will face an ordeal for ten days. Remain faithful, even to the point of death; and I will give you life as your crown. Those who have ears, let them hear what the Spirit is saying to the Messianic communities. He who wins the victory will not be hurt at all by the second death.

Reference:
Revelation 2 and Psalm 2 (Complete Jewish Bible {CJB}), copyright, David Stern



Sunday, December 25, 2016

Jewish Vexation (משחית יהודי)



Are you Troubled, are you Annoyed, or are you affected? Read Isaiah 9 and see if you understand its meaning, and see if you can hear from HaShem or are you satisfied with mans understanding.

Isaiah 9Complete Jewish Bible (CJB)

(2) The people living in darkness
have seen a great light;
upon those living in the land that lies
in the shadow of death, light has dawned.
(3) You have enlarged the nation
and increased their joy;
they rejoice in your presence
as if rejoicing at harvest time,
the way men rejoice
when dividing up the spoil.
(4) For the yoke that weighed them down,
the bar across their shoulders,
and their driver’s goad
you have broken as on the day of Midyan[’s defeat].
(5) For all the boots of soldiers marching
and every cloak rolled in blood
is destined for burning,
fuel for the fire.
(6) For a child is born to us,
a son is given to us;
dominion will rest on his shoulders,
and he will be given the name
Pele-Yo‘etz El Gibbor
Avi-‘Ad Sar-Shalom
[Wonder of a Counselor, Mighty God,
Father of Eternity, Prince of Peace],
(7) in order to extend the dominion
and perpetuate the peace
of the throne and kingdom of David,
to secure it and sustain it
through justice and righteousness
henceforth and forever.
The zeal of Adonai-Tzva’ot
will accomplish this.
(8) Adonai sent a word to Ya‘akov,
and it has fallen on Isra’el.
(9) All the people know it,
Efrayim and the inhabitants of Shomron.
But they say in pride,
in the arrogance of their hearts,
(10) “The bricks have fallen,
but we will rebuild with cut stone;
the sycamore-fig trees have been chopped down,
but we will replace them with cedars.”
10 (11) So Adonai has raised up Retzin’s foes against him
and spurred on his enemies —
11 (12) Aram from the east, P’lishtim from the west;
and they devour Isra’el with an open mouth.
Even after all this, his anger remains,
his upraised hand still threatens.
12 (13) Yet the people do not turn to the one striking them,
they don’t seek Adonai-Tzva’ot.
13 (14) Therefore Adonai will cut off
Isra’el’s head and tail,
[tall] palm frond and [lowly] reed in a single day.
14 (15) The old and the honored are the head,
while prophets teaching lies are the tail.
15 (16) For those leading this people lead them astray,
and those led by them are destroyed.
16 (17) Therefore Adonai takes no joy in their young men
and has no compassion on their orphans and widows;
for everyone is ungodly and does evil,
every mouth speaks foolishly.
Even after all this, his anger remains,
his upraised hand still threatens.
17 (18) For wickedness burns like fire,
it devours briars and thorns;
it sets the forest underbrush ablaze,
with clouds of smoke whirling upward.
18 (19) The anger of Adonai-Tzva’ot
is burning up the land;
the people, too, are fuel for the fire —
no one spares even his brother.
19 (20) The one on the right grabs but stays hungry,
the one on the left eats but is unfilled.
Everyone devours his own arm’s flesh —
20 (21) M’nasheh devours Efrayim;
and Efrayim, M’nasheh;
while together they oppose Y’hudah.
Even after all this, his anger remains,
his upraised hand still threatens.
Complete Jewish Bible (CJB)
Copyright © 1998 by David H. Stern. All rights reserved.

Tuesday, December 13, 2016

Paganism (עֲבוֹדַת אֵלִילִים)

Image result for christmas is pagan

Are you following the customs of the world?


Image result for christmas is pagan

Are you a follower of the Roman god Saturnalia?

Image result for christmas is pagan


If the answer to those questions above is yes, then you belong to your enemy.

Friday, November 11, 2016

The Media (התקשורת)

Image result for skull and writing quill


Mass Communication (תקשורת המונים)

The the main means of mass communication in today's world is regarded collectively as radio, television, newspapers, magazines and the internet which reach and influence people widely. The media is a means of covering speech, it is a voice.

The voice of the recent presidential campaign of 2016 was a voice of mockery and a voice of scoffers that came together to try to influence people mostly in a negatively manner about the candidates.

The book of Mishlei (Proverbs) 9:7-12 has some very interesting things to say about the voices of mockery and scoffers. We are told by the writer of the book that "He who corrects a scoffer only gets insulted; reproving a wicked man becomes his blemish. If you reprove a scoffer, he will hate you. If you reprove a wise man, he will love you. Give to a wise man, and he grows still wiser; teach a righteous man, and he will learn still more. The fear of ADONAI is the beginning of wisdom, and the knowledge of holy ones is understanding. For with me, your days will be increased; years will be added to your life. If you are wise, your wisdom helps you; but if you scoff, you bear the consequences alone." 

So during and even after this election campaign. Have you been able to identify who were the wise and who were the scoffers. Do not worry about who one the election, do not worry about your personal feeling or likes and dislikes. Ask yourself this question. Has the media influence you to be wise or a scoffer.






Reference:
1. Dictionary.com
2. Complete Jewish Bible....An English Version of the Tanakh (Old Testament) and B'rit Hadashah (New Testament), David H. Stern