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PAR'SHAT HA'AZINU: "Oh, to be a Teacher Fashioned After the Master!"

9/18/2018

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  יערף כמטר לקחי תזל כטל אמרתי כשׂעירם עלי־דשׁא וכרביבים עלי־עשׂב׃ 
May my teaching fall like rain. May my speech condense like dew, like light rain on blades of grass, or showers on growing plants. 
(Deu 32:2 CJB)


RAIN AND DEW

"Words of admonition are analogous to rain. 
When rain falls on trees and plants, growth is not noticeable immediately. It takes time for rain to have a visible effect. So too with admonition. 
    Very often we will try to help someone, but not see an immediate change. We must keep trying. If we are sincere, eventually we will notice an improvement." 
(Rabbi Bunim of Parshicho). 

I like the analogy given us in Deuteronomy 32:2: 

Teaching = rain
Speech = dew. 
What really is the difference? 
    The sages teach that Moshe's "teaching" was not his own. It was  HaShem's Words uttered from the Heavens above "falling like rain". On the other hand, the sages relate the distillation of the dew as the admonitions of the Torah teachers; of their teachings throughout every generation; their advice on how to apply the Words of the Torah in our lives. The teaching comes from HaShem above, the distillation from teachers below. 
    This distillation is very important. The Master has compared us to sheep. Sheep are dependent animals. They need an earthly shepherd who shows them the way to the green pastures and the still waters. As such, we also need earthly shepherds who take us to the green and lush teachings of the Torah and to its still fresh water.  In the days of Ezekiel, HaShem rebuked the shepherds/teachers of Israel for not doing their jobs. Here is what it says,

The word of Adonai came to me: 
... Tell them, the shepherds, that Adonai Elohim says this: 
'Woe to the shepherds of Isra'el who feed themselves! Shouldn't the shepherds feed the sheep? ... You don't strengthen the weak, heal the sick, bandage the broken, bring back the outcasts or seek the lost; on the contrary, you tyrannize them with crushing force. So they were scattered, without a shepherd, and became food for every wild animal -- ... "I am against the shepherds. I demand that they hand my sheep back to me. I will not allow them to feed the sheep, and they won't feed themselves either. I will rescue my sheep from their mouths; they will be food for them no longer." " 'For here is what Adonai Elohim says: "I am taking over! I will search for my sheep and look after them, myself. ...  They will rest in good grazing grounds and feed in rich pastures on Isra'el's mountains. Yes, I will pasture my sheep; and I will let them rest" says Adonai Elohim. "I will seek the lost, bring back the outcasts, bandage the broken, and strengthen the sick. But the fat and the strong I will destroy -- ...  Wasn't it enough for you to feed on the best pasture and drink from the clearest water? Did you have to trample the rest of the pasture and foul the remaining water with your feet? So now my sheep eat what you have trampled with your feet and drink water fouled by your feet.' Therefore here is what Adonai Elohim says to them: 'I will judge between the fat sheep and the thin sheep. Because you push them with your flanks and shoulders and butt all the weak ones with your horns, till you scatter them in every direction; therefore I will save my flock; ... " 'I will raise up one shepherd to be in charge of them, and he will let them feed -- my servant David. He will pasture them and be their shepherd. 
I, Adonai, will be their God; and my servant David will be prince among them. I, Adonai, have spoken.
 (Eze 34:1-24 CJB)

This segment speaks for itself. I didn't want to put the whole section in this newsletter, but you can read it yourself in the Tanach. 

*******



PATIENCE, THE MAIN TOOL OF THE FARMER, SHEPHERD … AND THE TEACHER.
Our own impatience is what makes us harsh with people. This impatience is born from pride, arrogance, and a condescending attitude towards others. All in all, as teachers we need to remember that like Moshe, the flock we tend to is not our own, but HaShem's; that we report to Him and that He listens to the cries of the flock against the hard-heartened shepherds. 
    The following testimony has been heard from a young man; it is the testimony about a good faithful and patient shepherd: 
    "A Rabbi once spoke for three full hours to a young man who was not Torah observant trying to convince him that he should attend the yeshiva. The fellow refused. Months later, the young man recalled the argument of the Rabbi and they began making sense to him. Finally, one year later, without having been in contact with that Rabbi, the fellow returned to the Rabbi and enrolled in his yeshiva."
     The following story is from a personal experience. 
The Levitical feasts are usually a very opportune time to introduce Messianic Judaism to people and at these special times, I am often invited to do so in local churches. A few years ago I was invited to the prominent First-Baptist Church in our town to teach and lead a Seder for the congregants of that church. I had been invited the year before to teach about it during the Passover season. A week after the event I was sharing the testimony with a friend who then right away reacted, "So that's it; they are probably done with Easter, Christmas, and all that stuff right?" I explained to my friend that these things take time. That like the sower of the parable, we simply sow the seed and that we have to wait. Some seed falls in sincere and honest hearts, while others fall in stony, 'brambles', or even rebellious hearts. Only time tells. 
    My friend's statement brought me to deeper thoughts. How many times do we do that with not only Torah students, but with our spouses, our children, our friends, etc ... Forgetting that HaShem may have been speaking to us about it for twenty years before we finally got it, we somehow expect that because we said it, others are to get it right away. This is analogous to wanting to sow a seed in the ground and expect the fruit to immediately appear. 

Let's go to the parable.

 "A farmer went out to sow his seed. As he sowed, some seed fell alongside the path; and the birds came and ate it up. Other seed fell on rocky patches where there was not much soil. It sprouted quickly because the soil was shallow; but when the sun had risen, the young plants were scorched; and since their roots were not deep, they dried up. Other seed fell among thorns, which grew up and choked the plants. But others fell into rich soil and produced grain, a hundred or sixty or thirty times as much as had been sown. (Mat 13:3-8 CJB)

The rest of the chapter tells us the interpretation, but this idea of spreading the Word being like a sower was taken up by Paul,

I planted the seed, and Apollos watered it, but it was God who made it grow. So neither the planter nor the waterer is anything, only God who makes things grow --(1Co 3:6-7 CJB)

In this passage, Paul works with others not as competitors, but as in a teamwork. He gave the teaching (Torah); Apollos expounded on the teaching (the dew), BUT, it is HaShem who gave the increase (the growing).
    The growing or the results are in essence not your business. Our business is the teaching and the expounding. Though Isaiah the prophet we also have this promise that,

"As high as the sky is above the earth are my ways higher than your ways, and my thoughts than your thoughts. For just as rain and snow fall from the sky and do not return there, but water the earth, causing it to bud and produce, giving seed to the sower and bread to the eater; so is my word that goes out from my mouth -- it will not return to me unfulfilled; but it will accomplish what I intend, and cause to succeed what I sent it to do." (Isa 55:9-11 CJB)



THE STYLE OF A LEADER IN THE KINGDOM OF GOD
About our teaching and shepherding, blustery Paul also admonishes us (I suppose from personal experience),

 ... be patient with everyone. 1Thes 5:14

In his leadership admonitions to a young leader called Timothy, Paul insists that,

“A congregation leader must be above reproach, he must be 
faithful to his wife, 
temperate, 
self-controlled, 
orderly, 
hospitable and 
able to teach. ...
he must be kind and gentle. ”
(1Ti 3:2-3 CJB)



As well as (and I would say that this one is very important today…)

... stay away from stupid and ignorant controversies -- you know that they lead to fights, and a slave of the Lord shouldn't fight. On the contrary, he should be kind to everyone, a good teacher, and not resentful when mistreated. (2Ti 2:23-24 CJB)

Ya'akov, the earthly brother of the Master who also became the first leader of the nascent messianic congregation in Jerusalem, in concert with Paul, exhorted the Israel believers with,

.. brothers, be patient until the Lord returns. 
See how the farmer waits for the precious "fruit of the earth" 
-- he is patient over it until it receives the fall and spring rains.
 You too, be patient; keep up your courage; for the Lord's return is near. 

(Jas 5:7-8 CJB)

TEACH, EXHORT, AND HASHEM WILL DO THE REST. 
HIS WORD DOES NOT RETURN VOID.
IT ACCOMPLISHES THE PURPOSE FOR WHICH IT WAS SENT.


SHABBAT SHALOM

R' Gabriel


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PAR'SHAT VAYELECH: The Song of Mashiach!

9/13/2018

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As at this season of the year we go through the time of repentance of the Fall Feasts, we also rehearse the time when our Master will return to establish His Kingdom on earth as it is in Heaven under, His ruler and that of His children. As Yochanan the Immerser borrowed from the prophet Isaiah the preparatory messianic words, "Prepare the way of Adonai!", (Is 40:3; Mat 3:3) it is through deep honest repentance and a renewed commitment to obey that we prepare our heart towards the establishment of this Kingdom of Messiah on earth. Similarly, in this parasha Moshe seeks to prepare the heart of the Children of Israel's before their entry into the Promised Land.

This preparation took the form of a song, a song that will stand not only as an inter-generational time capsule, but as a testimony throughout the ages that Israel is accountable for its action and is fully knowledgeable of the Torah, Its commandments, Its rewards, and Its retributions. 

ועתה כתבו לכם את־השׁירה הזאת ולמדה את־בני־ישׂראל שׂימה בפיהם למען תהיה־לי השׁירה הזאת לעד בבני ישׂראל׃ 

"Therefore, write this song for yourselves, and teach it to the people of Isra'el. Have them learn it by heart, so that this song can be a witness for me against the people of Isra'el. 
(Deu 31:19 CJB)


We learn history through the songs that people wrote. The songs of Israel also tell us of its history. The sages recorded ten such major songs/poems in the Torah. Each contributes to tell of some major event in Israel's history, mainly, military victories through HaShem's Mighty Hand.  I will try to list them here. These all could be seen as microcosms of HaShem's final deliverance of His people at the end of this age, which by Jewish reckoning comes in the backdrop of the Fall Festivals.

1. Psalm 92. THE SONG OF THE SHABBAT which starts with, " It is good to give thanks to Adonai and sing praises to your name, `Elyon, to tell in the morning about your grace and at night about your faithfulness, to the music of a ten-stringed [harp] and a lute, with the melody sounding on a lyre..." 
Psalm 92 is known to be the song for the Shabbat. The song Adam sang after creation was completed. That is why it is part of Friday nigh Kiddush liturgy. The writer of the letter to the first century messianic believers in Israel called, The Letter to the Hebrews compares entering the Land to entering the Sabbath; a microcosm of entering the Messianic Age.

2. Exodus 15: SONG OF THE SEA which starts with, Then Moshe and the people of Isra'el sang this song to Adonai: "I will sing to Adonai, for he is highly exalted: the horse and its rider he threw in the sea. Yah is my strength and my song, and he has become my salvation. This is my God: I will glorify him; my father's God: I will exalt him ..." 
This song also speaks of Israel's salvation; of it becoming a new nation as they entered the Promised Land, which should have happened in less then six months were it not for the incident of the ten spies.

3. Numbers 21:16-18: SONG OF THE WELL. "From there they went on to Be'er [well]; that is the well about which Adonai said to Moshe, "Assemble the people, and I will give them water." Then Isra'el sang this song: "Spring up, oh well! Sing to the well sunk by the princes, dug by the people's leaders with the scepter, with their staffs!" ... 
In Hebrew, "Well" in this case refers to a source for water. This song was sung as a result of the miracle that HaShem performed to save the Israelites from the Amorites' ambush by using water.  As the Hebrews were preparing to cross the second of two mountain ranges that bordered the Arnon River, the Amorites hid in caves. Because those who carried the Ark of the Covenant preceded the Israelites, it caused the mountains to sink and the valley to rise, crushing the Amorites in their hideouts in the caves. The Hebrews would not have noticed this if the Well of water which accompanied them did not throw up pieces of the corpses. Thus this miracle of the Well performed by HaShem  resulted in the Hebrews bursting forth in the "Song of the Well" in commemoration of this miraculous event.

4. Deuteronomy 31:30-32;1 THE SONG OF MOSHE. Then Moshe spoke in the hearing of the whole assembly of Isra'el the words of this song, from beginning to end: "Hear, oh heavens, as I speak! Listen, earth, to the words from my mouth! ..." 
This song reflects the vicissitudes of the present and future destiny of Israel, the ups and downs, the rises and the declines. It is not a testimony to the past, but rather a warning for the present and the future. It was sung to a people who were mostly already born into physical freedom, so there was no need for the Hebrews to suddenly rejoice in song as at the "Sea at the Sea", but rather, to listen and hear Moses in a restrained and dour manner. We should listen to this song in the same manner as they.

5. Joshua 10:10-14 THE SONG OF GIVON, (a song taken from the book of Jasher) Then, on the day Adonai handed over the Emori to the people of Isra'el, Y'hoshua spoke to Adonai; in the sight of Isra'el he said, "Sun, stand motionless over Giv`on! Moon, you too, over Ayalon Valley!" So the sun stood still and the moon stayed put, till Isra'el took vengeance on their enemies. This is written in the book of Yashar. The sun stood still in the sky and was in no rush to set for nearly a whole day. There has never been a day like that before or since, when Adonai listened to the voice of a man; it happened because Adonai was fighting on Isra'el's behalf. 
Joshua  exhorted the "sun [to] stand still upon Gibeon in order to enable him to wage war and to defeat Adoni-Zedek, king of Jerusalem and his allies and enable the Israelites to enter Canaan and set up the divisions of land for each tribe as well as establishing This Song was sung by the Prophetess Deborah (or "D'vorah" in Hebrew) after the Hebrew armies defeated the armies of Canaan, led by their general, Sisera. 

6. Judges 5:1-2, THE SONG OF DEBORAH. "On that day D'vorah and Barak the son of Avino`am sang this song: "When leaders in Isra'el dedicate themselves, and the people volunteer, you should all bless Adonai." 
This Song was sung by the Prophetess Deborah after the Israelite armies defeated the armies of Canaan, led by their general, Sisera. Devorah also sings about Yael, the wife of Heber the Keni, who used a spike and a hammer to drive the spike through the head of Sisera while he slept.

7. 1 Samuel 2:1-10: THE SONG OF HANNAH. Then Hannah prayed; she said: "My heart exults in Adonai! My dignity has been restored by Adonai! I can gloat over my enemies, because of my joy at your saving me. "No one is as holy as Adonai, because there is none to compare with you, no rock like our God...." 
Hannah was the mother of the Prophet Samuel. The Song of Hannah calls attention to the "humiliation" and "misery" of a barren woman, namely Hannah herself (1 Samuel 1:11), who confides her pain to HaShem. After her prayers are completed, she is then blessed with a child, Samuel. Essentially, the Song of Hannah is the story of a woman who was barren for a long time and then was blessed with a child. It is comparative to Jerusalem who births He Who shall be the Judge over all the earth!

8. 2 Samuel 22/Psalm 18. THE SONG OF DAVID. David said the words of this song to Adonai on the day Adonai delivered him from the power of all his enemies and from the power of Sha'ul. He said: "Adonai is my Rock, my fortress and deliverer, the God who is my Rock, in whom I find shelter, my shield, the power that saves me, my stronghold and my refuge. My savior, you have saved me from violence..." 
King David recounts the desperate state of his very survival and existence during parts of his long and varied career. After HaShem saved him from the hands of all his enemies and from the hands of Saul the King of Israel prior to David, he sings a song of praise and dedication to the God of his salvation.

9. SONG OF SONG or SONG OF SOLOMON The Ultimate Song, by Shlomo: "[She] Let him smother me with kisses from his mouth, for your love is better than wine..." 
The Song of Songs is traditionally seen to be an allegory for the relationship between HaShem and Israel by utilizing the example of the love between a man and a woman. A careful reading unveils the Messiah coming to his bride who did not open the door for him as swiftly as she should have. The text then tells us that He leaves,leaving myrrh on the door-knob of her house. (Song of Songs 5)

The woman in the song is not the quintessential 'woman" as so often alluded to, but rather the Bride of Messiah, the Congregation!

 10. Isaiah 26:2-3 SONG OF MASHIACH. This song has not been sang yet.  It will be sung at the times of Mashiach  after He returns to establish His Kingdom on earth, as it is in Heaven. This song will be sang by the 144.000 redeemed fromthe 12 tribes of Israel, those redeemed as the firstfruit of humanity. (Rev 7 and 14)


"MAY OUR EYES BEHOLD YOUR RETURN UNTO ZION IN MERCY!"

  ותחזינה ענינו בשובך לציון בשובך ברכמים

The Amida​

Then I looked, and there was the Lamb standing on Mount Tziyon; and with him were 144,000 [12.000 from each tribe Rev 7]who had his name and his Father's name written on their foreheads. I heard a sound from heaven like the sound of rushing waters and like the sound of pealing thunder; the sound I heard was also like that of harpists playing on their harps. They were singing a new song before the throne and before the four living beings and the elders, and no one could learn the song except the 144,000 who have been ransomed from the world. 
(Rev 14:1-3 CJB)

Then I saw another sign in heaven, a great and wonderful one -- seven angels with the seven plagues that are the final ones; because with them, God's fury is finished. I saw what looked like a sea of glass mixed with fire. Those defeating the beast, its image and the number of its name were standing by the sea of glass, holding harps which God had given them. They were singing the song of Moshe [Deut 32], the servant of God, and the song of the Lamb [Rev 14:3]: 

"Great and wonderful are the things you have done, Adonai, God of heaven's armies! Just and true are your ways, king of the nations! Adonai, who will not fear and glorify your name? because you alone are holy. All nations will come and worship before you, for your righteous deeds have been revealed." (Rev 15:1-4 CJB)


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PAR'SHAT NITSAVIM: The Kingdom is at Hand, ... Circumcise Your Heart!

9/5/2018

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Rosh Hashana is the beginning of the Jewish civil, fiscal, and agricultural year. Our fathers view it as the crowing of the King of Kings Messiah. Synagogue readings revolve around the stories of Abraham and Isaac, especially the 'Binding of Isaac' on the altar on the mountain. With the crowning of King Messiah, we also view Rosh Hashana as the onset of the Fall Festivals which also speaks of the final establishment of Messiah's Kingdom on earth.  

Yochanan the Immerser, Yeshua, the disciples of the Master and their disciples all preached the same Gospel: "Repent, for the kingdom is at hand." The idea behind this message was to clean our hearts, "get our act together," inclining ourselves towards obedience to HaShem through living by His Toratic instructions and that, all in preparation for the Kingdom to come. 

Deuteronomy 30 is the most 'gospel בשורה -like chapter. it tells us about:
  • The return from Great Exile; 
  • Resurrection
  • Redemption
  • The establishment of the Kingdom under King Messiah all at once. 
Deuteronomy 30 is at the heart of the Gospel message taught by Yochanan the Immerser, Yeshua, the disciples, and Paul.

והיה כי־יבאו עליך כל־הדברים האלה הברכה והקללה אשׁר נתתי לפניך והשׁבת אל־לבבך בכל־הגוים אשׁר הדיחך יהוה אלהיך שׁמה׃ 
ושׁבת עד־יהוה אלהיך ושׁמעת בקלו ככל אשׁר־אנכי מצוך היום אתה ובניך בכל־לבבך ובכל־נפשׁך׃ 
 ושׁב יהוה אלהיך את־שׁבותך ורחמך ושׁב וקבצך מכל־העמים אשׁר הפיצך יהוה אלהיך שׁמה׃ 
 אם־יהיה נדחך בקצה השׁמים משׁם יקבצך יהוה אלהיך ומשׁם יקחך׃ 
 והביאך יהוה אלהיך אל־הארץ אשׁר־ירשׁו אבתיך וירשׁתה והיטבך והרבך מאבתיך׃ 

"When the time arrives that all these things have come upon you, both the blessing and the curse which I have presented to you; and you are there among the nations to which Adonai your God has driven you; then, at last, you will start thinking about what has happened to you; and you will return to Adonai your God and pay attention to what he has said, which will be exactly what I am ordering you to do today - you and your children, with all your heart and all your being. At that point, Adonai your God will reverse your exile and show you mercy; he will return and gather you from all the peoples to which Adonai your God scattered you. If one of yours was scattered to the far end of the sky, Adonai your God will gather you even from there; he will go there and get you. Adonai your God will bring you back into the land your ancestors possessed, and you will possess it; he will make you prosper there, and you will become even more numerous than your ancestors. Then Adonai your God will circumcise your hearts and the hearts of your children, so that you will love Adonai your God with all your heart and all your being, and thus you will live. (Deu 30:1-6)


In the previous parashas, Moshe sees Israel's disobedience and exile. In this one the patriarch sees the repentance and return of Israel. In this chapter, it is easy to see the reason for Israel's punishment and exile: disobedience. But one cannot believe some parts of the prophecies and omit the others. If you believe in Israel's  exile because of its disobedience, you must also believe in its return to the land and former glory because of its repentance.

Since its early beginning, Israel has been  faithful, for the most part, in the practice of physical circumcision. In our parasha this week, HaShem speaks of the circumcision of the heart, something that prophets later on saw as lacking in Israel. In the world of the Bible, the heart doesn't represent the seat of the emotions, but rather the brain's front lobe which determines the will. The term "Circumcise your heart" (Deut 10:16; 30:6; Jer 4:4) means to yield ourselves to HaShem's leading, will, and ways in our lives. It is the diametrical opposite of arrogance and stubbornness. 

The circumcision of the heart is not an event that waited for the earthly manifestation of the Messiah as is so often taught. In Deut 10:16, Moshe was already encouraging the second generation of Israelites to "Circumcise therefore the foreskin of your heart, and be no longer stubborn.", and in Jeremiah 9:25-26 HaShem punishes Israel for its uncircumcised heart, which infers they were already supposed to display the life of a circumcised heart. 

The circumcision of the flesh is actually an outward sign of the already accomplished circumcision of the heart. One doesn't go without the other. Of course, it is easy to make claims of integrity by virtue of an outward sign, but whereas one can easily boast of a flesh circumcision, his personal life will be an unfailing witness as to the circumcision of the heart. It is always easier to demonstrate "religion" through outward elements such as eating kosher, wearing tsitsits, not working on Shabbat, but HaShem is the One who knows if our hearts are truly circumcised or not. We may be able to fool some of the people all the time, or all of the people some time, but we can never fool all of the people all the time. HaShem who created us makes sure of that!

Physical circumcision is done at eight days old. No-one asks for our permission when they do it. But the circumcision of the heart is a personal decision and commitment to HaShem upon which the final redemption depends, 

... But if their uncircumcised hearts will grow humble, and they are paid the punishment for their misdeeds; then I will remember my covenant with Ya`akov, also my covenant with Yitz'chak and my covenant with Avraham; and I will remember the land. (Lev 26:41-42)

Jeremiah speaks of Moshe's promise that HaShem will circumcise Israel's  heart...
 "For this is the covenant I will make with the house of Isra'el after those days," says Adonai: "I will put my Torah within them and write it on their hearts; I will be their God, and they will be my people.
(Jer 31:33)


Jeremiah deplored people with circumcised flesh and uncircumcised hearts,

"The days are coming," says Adonai, "when I will punish all those who have been circumcised in their uncircumcision --(9:25) Egypt,
Y'hudah, Edom, the people of `Amon and Mo'av, and all those living in the desert who cut the edges [of their beard]: "For although all the Goyim are uncircumcised, all the house of Isra'el have uncircumcised hearts." (Jer 9:25-26)


In the days of Paul, there were some non-Jewish proselytes who wanted to seal their adoption into the covenant of Israel through  their owns "works." They felt that their appurtenance to the covenant of Israel depended on their application of all  the rituals and demands of traditional Judaism in their day, including circumcision. Paul's contention was that all that was needed for adoption into Israel was the baptism of repentance in the immersion waters, and the spiritual covering of confession that Yeshua is the Messiah through whom they have access to HaShem. In his contention, Paul borrows from Moshe and Jeremiah's theme of the superior virtue of the circumcision of the heart vs the circumcision of the flesh,

For the real Jew is not merely Jewish outwardly: true circumcision is not only external and physical. On the contrary, the real Jew is one inwardly; and true circumcision is of the heart, spiritual not literal; so that his praise comes not from other people but from God. (Rom 2:28-29)

Paul sealed the argument with this famous statement,

Only let each person live the life the Lord has assigned him and live it in the condition he was in when God called him. This is the rule I lay down in all the congregations. Was someone already circumcised when he was called? Then he should not try to remove the marks of his circumcision. Was someone uncircumcised when he was called? He shouldn't undergo b'rit-milah. Being circumcised means nothing, and being uncircumcised means nothing; what does mean something is keeping God's commandments. 
(1Co 7:17-19)



But whether Jew or grafted-in Gentile, Rosh Hashana is the time when we can imagine ourselves standing before HaShem and hear Him say to us,

"Look! I am presenting you today with, on the one hand, life and good; and on the other, death and evil - in that I am ordering you today to love Adonai your God, to follow his ways, and to obey his mitzvot, regulations and rulings ; for if you do, you will live and increase your numbers; and Adonai your God will bless you in the land you are entering in order to take possession of it. But if your heart turns away, if you refuse to listen, if you are drawn away to prostrate yourselves before other gods and serve them; I am announcing to you today that you will certainly perish; you will not live long in the land you are crossing the Yarden to enter and possess. "I call on heaven and earth to witness against you today that I have presented you with life and death, the blessing and the curse. Therefore, choose life, so that you will live, you and your descendants, loving Adonai your God, paying attention to what he says and clinging to him - for that is the purpose of your life! On this depends the length of time you will live in the land Adonai swore he would give to your ancestors Avraham, Yitz'chak and Ya`akov." 
(Deu 30:15-20)


MAY WE YIELD TO HIM, TO HIS WILL, AND TO HIS TORAH. 

MAY WE ADOPT LIFESTYLES THAT REFLECTS THE TORAH AS TAUGHT BY OUR MASTER YESHUA.

MAY WE LET HIM CIRCUMCISE OUR HEARTS.

MAY WE CHOOSE LIFE!  



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