Devarim 30:1-10 “And it shall be, when all these words come upon you, the blessing and the curse which I have set before you, and you shall bring them back to your heart…..
This really means, you read from the beginning of Bereshit/Genesis until the end of Devarim/Deuteronomy. And by every Word that Abba Yahweh speaks you ask Him for forgiveness where you went wrong and promise Abba Yahweh the do it good.…….
among all the gentiles where יהוה your Elohim drives you,
2 and shall turn back to יהוה your Elohim and obey His voice, according to all that I command you today……
You, Ephraim and Yehudah say that already together: Devarim 5:27 ‘You go near and hear all that יהוה our Elohim says, and speak to us all that יהוה our Elohim says to you, and we shall hear and do it.’…… You should say it again Ephraim and Manasseh when Messiah Ben Yoseph ‘knock’s on the ‘door’ of your heart.’
with all your heart and with all your being, you and your children,
3 then יהוה your Elohim shall turn back your captivity, and shall have compassion on you, and He shall turn back and gather you from all the peoples where יהוה your Elohim has scattered you.
4 “If any of you are driven out to the farthest parts under the heavens, from there יהוה your Elohim does gather you, and from there He does take you.
5 “And יהוה your Elohim shall bring you to the land which your fathers possessed, and you shall possess it. And He shall do good to you, and increase you more than your fathers.
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,
7 and יהוה your Elohim shall put all these curses on your enemies and on those who hate you, who persecuted you.
8 “And you shall turn back and obey the voice of יהוה and do all His commands which I command you today.
9 “And יהוה your Elohim shall make you have excess in all the work of your hand, in the fruit of your body, and in the fruit of your livestock, and in the fruit of your ground for good. For יהוה turns back to rejoice over you for good as He rejoiced over your fathers,
10 if you obey the voice of יהוה your Elohim, to guard His commands and His laws which are written in this Book of the Torah, if you turn back to יהוה your Elohim with all your heart and with all your being.
That is the Promise from Abba Yahweh the only Way, no other Way is accepted….
Torah for The WatchMen. Collected Torah comments from different resources. This blog is a part from the website: ‘The WatchMen from Israel’.
Jerusalem, Tishrei 9, 5776 / Tuesday, September 22, 2015
Yaʽaqoḇ 1:1 Yaʽaqoḇ, a servant of Elohim and of the Master יהושע Messiah, to the twelve tribes who are in the dispersion: Greetings.
Isa 48:20 “Come out of Baḇel! Flee from the Chaldeans (Muslims)! Declare this with a voice of singing, proclaim it, send it out to the end of the earth! Say, ‘יהוה has redeemed His servant Yaʽaqoḇ!’
Isa 59:20-21 “And the Redeemer shall come to Tsiyon, and to those turning from transgression in Yaʽaqoḇ,” declares יהוה.
21 “As for Me, this is My covenant with them,” said יהוה: “My Spirit that is upon you, and My Words that I have put in your mouth, shall not be withdrawn from your mouth, nor from the mouth of your descendants, nor from the mouth of your descendants’ descendants,” said יהוה, “from this time and forever.”
Eph 6:17 Take also the helmet of deliverance, and the sword of the Spirit, which is the Word of Elohim….
*****
YOUR HOLIDAY GUIDE: Yom Kippur 5776 -2015 (September 22-23)
Yom Kippur Guide – 2015
Editor’s Note
Yom Kippur begins this year on Tuesday evening, September 22, 2015, and continues through nightfall of Wednesday, September 23, 2015. What follows is a how-to guide to the basics of Yom Kippur observance.
Out of respect for the sanctity of the holiday, please print out this holiday guide before the onset of the holiday (sundown Tuesday, September 22), and keep handy throughout the holiday for reference purposes.The Chabad.org staff wishes you and yours a happy and healthy New Year, and an easy fast!
How is Yom Kippur Observed?
How Is Yom Kippur Observed?
Yom Kippur commemorates the day when G‑d forgave the Jewish people for the sin of the Golden Calf. Forty days after hearing G‑d say at Mount Sinai, “You shall not have the gods of others in My presence; you shall not make for yourself a graven image,” the Jews committed the cardinal sin of idolatry. Moses spent nearly three months on top of the mountain pleading with G‑d for forgiveness, and on the tenth of Tishrei it was finally granted: “I have pardoned, as you have requested.”
From that moment on, this date, henceforth known as the Day of Atonement, is annually observed as a commemoration of our special relationship with G‑d, a relationship that is strong enough to survive any rocky bumps it might encounter. This is a day when we connect with the very essence of our being, which remains faithful to G‑d regardless of our outward behavior.
And while it is the most solemn day of the year, we are also joyful, confident that G‑d will forgive our sins and seal our verdict for a year of life, health and happiness.
For nearly twenty-six hours—from several minutes before sunset on 9 Tishrei until after nightfall on 10 Tishrei—we “afflict our souls”: we abstain from food and drink, do not wash or anoint our bodies, do not wear leather footwear, and abstain from spousal intimacy. We are likened to the angels, who have no physical needs. Instead of focusing on the physical, we spend much of our day in the synagogue, engaged in repentance and prayer.
Preparations
On the day before Yom Kippur, the primary mitzvah is to eat and drink in abundance. Two festive meals are eaten, one earlier in the day, and one just prior to the onset of Yom Kippur. Some of the day’s other observances include requesting and receiving honey cake, in acknowledgement that we are all recipients in G‑d’s world and in prayerful hope for a sweet year; begging forgiveness from anyone whom we may have wronged during the past year; giving extra charity; and the ceremonial blessing of the children.
Before sunset, women and girls light holiday candles, and everyone makes their way to the synagogue for the Kol Nidrei services.
On Yom Kippur
In the course of Yom Kippur we will hold five prayer services: 1) Maariv, with its solemn Kol Nidrei service, on the eve of Yom Kippur; 2) Shacharit—the morning prayer; 3) Musaf, which includes a detailed account of the Yom Kippur Temple service; 4) Minchah, which includes the reading of the Book of Jonah.
Finally, in the waning hours of the day, we reach the climax of the day: the fifth prayer, the Neilah (“locking”) prayer. The gates of heaven, which were open all day, will now be closed—with us on the inside. During this prayer we have the ability to access the most essential level of our soul. The Holy Ark remains open throughout. The closing Neilah service climaxes in the resounding cries of “Hear O Israel . . . G‑d is one.” Then joy erupts in song and dance (a Chabad custom is to sing the lively “Napoleon’s March”), followed by a single blast of the shofar, and the proclamation, “Next year in Jerusalem.”
After the fast we partake of a festive after-fast meal, making the evening after Yom Kippur a yom tov (festival) in its own right. We immediately begin to look forward to the next holiday and its special mitzvah: the construction of the sukkah.
Click here for more detailed Yom Kippur guides.
Overview of the Day before Yom Kippur’s Observances
Preparations for Yom Kippur begin early in the morning with the kaparot (atonement) rite. This consists of waving a chicken over one’s head and reciting a traditional text. The chicken is ritually slaughtered and given to charity. Click here for more about this ceremony.
On this day the primary mitzvah is to eat and drink in abundance. Two meals – festive affairs – are eaten, one earlier in the day, and one just prior to the onset of Yom Kippur. In many communities it is customary to eat kreplach – small dumplings filled with ground meat. Click here for more about the pre-Yom Kippur feasting.
In between the prayer services and preparing and eating the two meals, there is a lot to squeeze in:
Yom Kippur erases all the sins we have committed “before G‑d”—but not the sins we may have committed against our fellow man. So we need to approach anyone whom we may have wronged and beg their forgiveness before Yom Kippur. Click here to read more about this.
All immerse in a mikvah (ritual pool) on the day before Yom Kippur. See here for more information.
At some point during the day it is customary to ask for and receive lekach (sweet cake). See here for the reasons behind this.
Minchah (the afternoon prayer service) is prayed relatively early to allow ample time to eat the final meal. Before Minchah, it is customary for all men to receive symbolic “lashes” as a humbling reminder to repent, as well as for everyone to give charity generously – a great source of merit. Click here for more about the afternoon prayer service and surrounding activities.
Then we partake of the final meal. One must stop eating prior to candle-lighting time. Immediately before the fast begins, it is customary for parents to bless their children. Click here for more about the final meal and the traditional text for blessing the children.
Then, 18 minutes before sunset, women and girls light candles, and the fast begins. Click here for more details.
A Step-by-Step Yom Kippur Guide
On Yom Kippur, the day when we are likened to angels, many have a custom to wear white clothing while praying. Married Ashkenazic men traditionally wear a simple, long white garment called a kittel. The kittel is also the traditional Jewish shroud; wearing it reminds us of our mortality and urges us to repent.
Before sunset (click here for exact time in your location), women and girls light holiday candles, and everyone changes into non-leather shoes and holiday finery.
Kol Nidrei
On Yom Kippur, the tallit (prayer shawl) is worn for all the prayer services. In preparation for Kol Nidrei, the tallit should preferably be donned before sunset. (If donning the tallit after sunset, the traditional blessing is not recited.)
He chants the Kol Nidrei three times, each time on a slightly higher note
Ideally, Kol Nidrei should begin shortly before sunset. The Torah scrolls are all removed from the Ark—it is a great mitzvah to purchase the honor of holding the first Torah scroll—and the procession of scrolls moves towards the bimah (reading table) while everyone kisses and embraces the passing Torahs.
After requesting permission, from both the heavenly and earthly courts, to “pray with the transgressors,” the cantor begins the Kol Nidrei. He chants the Kol Nidrei three times, each time on a slightly higher note. The congregation reads along with the cantor, in an undertone.
The Kol Nidrei is followed by a few brief verses and prayers and culminates with the Shehecheyanu blessing, in which we thank G‑d for “granting us life, sustaining us, and allowing us to reach this occasion.” This blessing is recited in honor of every holiday, but usually following the night’s kiddush. On Yom Kippur, because there is no kiddush, the blessing was incorporated as part of the prayers. Women and girls do not recite this blessing with the congregation—as they have already recited it after lighting the holiday candles.
In most congregations, at this point the rabbi delivers a sermon. In many congregations, this sermon is accompanied by an appeal—for charity has the power to evoke heavenly mercy.
The evening prayer service then commences.
We are likened to angels, so we too, like the angels, can recite it out loud
During Yom Kippur, every time we say the second verse of the Shema, the “Baruch Shem” verse—”Blessed is the Name of the glory of Your kingship forever and ever”—it is proclaimed out loud. Throughout the year, this blessing is recited in an undertone, as it was “stolen” from the angels. On Yom Kippur, however, we are likened to angels, so we too, like the angels, can recite it out loud.
The special Yom Kippur Amidah (standing prayer) incorporates a lengthy confession of sins. This confession is recited silently, and with each sin that we confess, we lightly knock our chest—the domicile of the heart, the seat of our passions and impulses—with our fist. The confession is later repeated, after the Amidah, together with the entire congregation. This double confession is repeated during all the day’s prayers, with the exception of the final Ne’ilah prayer.
The Amidah is followed by liturgy interspersed with the recitation of the verses (Exodus 34:6–7) that allude to G‑d’s Thirteen Attributes of Compassion: “G‑d, G‑d, benevolent G‑d, compassionate and gracious, slow to anger and abounding in kindness and truth; He preserves kindness for two thousand generations, forgiving iniquity, transgression and sin, and He cleanses.”
The entire Kol Nidrei and evening service should take approximately two hours.
Many have the custom to recite the entire Book of Psalms after the evening service.
Yom Kippur Morning and Early Afternoon
We read about the special Yom Kippur service in the Holy Temple
The joint morning and Musaf services occupy the bulk of the day (approximately six hours). The morning service pretty much follows the order of the traditional Shabbat and holiday service. The special Yom Kippur Amidah and confession is recited, followed again by songs and special Yom Kippur liturgy.
Two Torah scrolls are taken from the Ark, and from them we read about the special Yom Kippur service in the Holy Temple—may it soon be rebuilt. The haftorah discusses the concepts of repentance and fasting, the themes du jour of Yom Kippur.
In many communities, the aliyahs—whose supply doesn’t meet the demand, due to the large crowd and the auspiciousness of the day—are auctioned off to the highest bidders, with the monies raised earmarked for a charitable cause.
The Torah reading is followed by the Yizkor service—traditionally preceded by the rabbi’s homily. In the Yizkor prayer we beseech G‑d to kindly remember the souls of our dear departed ones; traditionally, all those who do not recite Yizkor (i.e., those whose parents are both still alive) leave the synagogue for the duration of the brief prayer.
The Yizkor service is followed by the Musaf service. The most prominent feature of this is the Avodah, a rather lengthy and detailed recounting of the Yom Kippur service in the Holy Temple, whose highlight was the high priest’s entry into the Holy of Holies. During the course of the Avodah, on three occasions we relate how the high priest would pronounce G‑d’s ineffable name, and in response the assembled Jews would prostrate themselves on the ground. When reaching these passages, we too prostrate ourselves on our hands and knees.
We beseech G‑d to restore the Temple service with the coming of Moshiach
The Avodah concludes with a series of prayers in which we beseech G‑d to restore the Temple service with the coming of Moshiach. We also recount the tragic story of the cold-blooded murder of the “Ten Martyrs” by the Roman regime.
Towards the end of Musaf, the kohanim (priests) administer the priestly blessing.
In most synagogues, the Musaf prayer is followed by a break, lasting between one and three hours.
Late Afternoon
Minchah, the afternoon prayer, is called for one or one and a half hours before sunset.
The service commences with the Torah reading, which speaks of the purity of Jewish life and warns us not to engage in immoral practices. For the haftorah we read the entire book of Jonah, which contains a timely message on the importance of repentance and prayer.
The Yom Kippur Amidah is then followed by a few brief prayers. The entire Minchah service lasts approximately one hour.
Now, moments before sunset, in the waning hours of Yom Kippur, we reach the climax of the holiest day of the year, and we recite the Ne’ilah prayer. Ne’ilah means “locking.” The gates of heaven, which were open all day, will now be closed—with us on the inside. During this prayer we have the ability to access the most essential level of our soul, the level that is in a state of absolute oneness with her Creator. The Holy Ark remains open for the duration of the entire prayer.
The Ne’ilah Amidah is somewhat abbreviated—it does not contain the lengthy version of the confession. The Amidah is followed by a selection of prayers, and culminates with the cantor emphatically proclaiming the words of the Shema—”Hear O Israel, the L‑rd is our G‑d, the L‑rd is one!” With intense concentration, the congregation repeats the verse. The cantor then recites the “Baruch Shem” verse three times, again followed by the congregation. Finally, with all his might the cantor proclaims seven times, “The L‑rd is G‑d!” and again the congregation repeats after him. This is followed by the joyous proclamation, “Next Year in Jerusalem!”
The shofar is then sounded—one triumphant, long blast
The shofar (ram’s horn) is then sounded—one triumphant, long blast, signifying the end of the holy day. In Chabad synagogues, the shofar blast is preceded by the euphoric singing of “Napoleon’s March.” At this point we are ecstatically confident that G‑d has sealed us all for a wonderful year: a year of happiness, prosperity and health; the year when we will finally experience the long-awaited Redemption.
An Overview of Yom Kippur Laws
On Yom Kippur, the Torah instructs us to “afflict” ourselves, which means abstaining from an assortment of physical pleasures. There are two reasons for this: a) On this day, when our connection to G‑d is brought to the fore, we are compared to angels, who have no physical needs. b) We afflict ourselves to demonstrate the extent of our regret for our past misdeeds. (Click here for a more mystical explanation.)
Instead of focusing on the physical, the majority of the day is spent in the synagogue, devoted to repentance and prayer.
There are five areas of pleasure that we avoid on Yom Kippur—from sundown on the eve of the holiday until the following nightfall (click here to find out when Yom Kippur starts and ends in your location):
Eating or drinking.
Wearing leather footwear.
Bathing or washing.
Applying ointment, lotions, or creams.
Engaging in any form of spousal intimacy.
(These all are restrictions unique to Yom Kippur; we also abstain from all creative activities forbidden on the Shabbat, e.g., turning on lights, driving, and carrying in the public domain.)
We are compared to angels, who have no physical needs
It is also customary not to wear gold jewelry on Yom Kippur, as gold is reminiscent of the sin of the Golden Calf, and on the Day of Atonement – the day when we were forgiven for that egregious sin – we do not want to “remind” the Prosecutor (Satan) of our past sins.
The Details
Fasting:
All adults over bar or bat mitzvah fast, including pregnant or nursing women.
Healthy children should be educated to fast for a short amount of time, starting from the age of nine. They shouldn’t be given to eat after sundown on the eve of Yom Kippur, and their breakfast should be slightly delayed.
Fasting on Yom Kippur is of utmost importance. This is true even if in order to fast a person must spend the entire day resting in bed, and will miss synagogue services.
Someone who is ill, a woman who has recently given birth, an individual who needs to take medication, or a person of advanced age who feels it difficult to fast should consult with a rabbi.
Someone who upon a rabbi’s instructions (based on the recommendation of a medical professional) needs to eat on Yom Kippur need not be dejected. The same G‑d who made it a mitzvah for healthy people to fast on Yom Kippur also commanded that preservation of life and health is even more important than fasting. The healthy person fulfills a mitzvah by fasting; the ill person does a mitzvah by eating.
An ancient High Holiday prayerbook suggests that an ill person recite the following prayer before eating on Yom Kippur:
Behold I am prepared to fulfill the mitzvah of eating and drinking on Yom Kippur, as You have written in Your Torah: “You shall observe My statutes and My ordinances, which a man shall do and live with them. I am G‑d.” In the merit of fulfilling this mitzvah, seal [my fate], and [that of] all the ill of Your nation Israel, for a complete recovery. May I merit next Yom Kippur to once again fulfill [the mitzvah of] “you shall afflict yourselves [on Yom Kippur].” May this be Your will. Amen.
Click here for more information on this topic.
Leather Footwear:
The healthy person fulfills a mitzvah by fasting; the ill person does a mitzvah by eating
We don’t wear shoes or slippers if they contain any leather at all—whether in their uppers, in their soles or heels, or in an insert.The prohibition applies to footwear only. Wearing a leather belt, kippah, or jacket presents no problem whatsoever.
Children, too, should be taught to wear non-leather footwear.
Washing and Bathing:
The prohibition against washing or bathing applies whether using hot or cold water, and even to washing only part of one’s body. In the words of the Sages: “Even to insert a finger in cold water is forbidden.”
Nevertheless, there are several exceptions to this rule. They are:
It is permitted to wash hands upon exiting the lavatory.
It is permitted to wash any area of the body that has become soiled.
Upon awakening in the morning, one performs the ritual hand washing—but washes only until the knuckles.
Before they administer the Priestly Blessing, the priests’ hands are ritually washed in the normal fashion.
It is permitted to wash one’s hands before handling food.
Someone who needs to bathe or wash for health reasons should consult a rabbi.
Useful Yom Kippur Links:
Yom Kippur Mega-Site
Global Yom Kippur Service Locator
Holiday Study & Insights
Yom Kippur Stories
High Holiday Shopping
Yom Kippur Kids’ Zone
Yom Kippur Audio Classes, Videos & Songs
High Holidays E-Greeting Cards
YOUR HOLIDAY GUIDE: Yom Kippur 5776 -2015 (September 22-23)
Please come/visit http://www.beityaaqov.org/ and learn more about Messiah Ben Yoseph/Dawid,
There is nobody or something before, near or ‘in-stead’ of HaShem were we have to turn back too…..!
There is only One Messiah:
Yeshayahu 43: 11 “I, I am Yahweh, and besides Me there is
no savior (Hebrew- מושׁיע Moshia).
accept the believe,
The Righteousness One:
‘The Righteous One’ –singular-) has/is an everlasting foundation…….
In the Talmud (Yoma 38b) it 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. 26
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. 27
26 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/is an everlasting foundation.
27 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.
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.
Joh 1:15 Yoḥanan bore witness of Him and cried out, saying, “This was He of whom I said, ‘He who comes after me has become before me, because He was before me.’ ”
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: 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 25:20-21 “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.
Exo 25:22 “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 bears the Divine Mandate Devarim 30: 1-10
Beit Ya’acov International does not encourage messiah worship, as a matter it is forbidden by Torah Law,
Exo 20:1-7 And Elohim spoke all these Words, saying,
2 “I am יהוה your Elohim, who brought you out of the land of Mitsrayim, out of the house of slavery.
3 “You have no other mighty ones against My face.
4 “You do not make for yourself a carved image, or any likeness of that which is in the heavens above, or which is in the earth beneath, or which is in the waters under the earth,
5 you do not bow down to them nor serve them. For I, יהוה your Elohim am a jealous Ěl, visiting the crookedness of the fathers on the children to the third and fourth generations of those who hate Me,
6 but showing kindness to thousands, to those who love Me and guard My commands.
7 “You do not bring1 the Name of יהוה your Elohim to naught, for יהוה does not leave the one unpunished who brings His Name to naught.
But to ‘recognize’ that the One from the HaBerith Hachadasha Scriptures as Messiah Ben Yoseph with His Divine Mandate Devarim 30: 1-10 is NOT forbidden. Please follow the teachings from http://
thewatchmenfromisrael.org/
kol-hator/ to come to a better understanding about Messiah Ben Yoseph/David.
We should ‘approach’ Messiah in the same ‘way’ as we did here:
Jdg 2:1-5 And the Messenger of יהוה came up from Gilgal to Boḵim, and said, “I led you up from Mitsrayim and brought you to the land of which I swore to your fathers, and I said, ‘I do not break My covenant with you,
3 “Therefore I also said, ‘I am not driving them out before you, and they shall be adversaries to you, and their mighty ones shall be a snare to you.’ ” done?
3 “Therefore I also said, ‘I am not driving them out before you, and they shall be adversaries to you, and their mighty ones shall be a snare to you.’ ”
5 So they called the name of that place Boḵim, and slaughtered there to יהוה.
Deu 32:7-9 “Remember the days of old, Consider the years of many generations. Ask your father and let him show you, Your elders, and let them say to you:
8 “When the Most High gave the nations their inheritance When He separated the sons of Aḏam, He set the boundaries of the peoples According to the number of the children of Yisra’ĕl.
9 “For the portion of יהוה is His people, Yaʽaqoḇ His allotted inheritance.
And ALL our forefathers did……
If you like to come to the same ‘approach’ as our fore fathers than you have to take care, together with the Jews in the Love of HaShem, to clean out the Har HaBait and bring together with us, the Jews, the Aaron Kodesh back to her right place on the Foundation Stone see: ‘About ‘The Foundation Stone’ in Jerusalem……’ click: http://
thewatchmenfromisrael.org/
about-the-foundation-stone-
in-jerusalem/
You can make a ‘start’ with this,
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 Messiah Ben Yoseph), 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, Bait Ya’acob International http://beityaaqov.org/, 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.
Kadosh unto Yahweh…..
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