If you are a Lost Jew or from the Lost of Israel and suffer already many years for not being accepted……. Why not joining Beit Ya’aqob International? If you like the do Teshuvah in Messiah Ben Yoseph with His Divine Mandate you are most welcome to join! Follow the millions who are already joining………! Come fill out the form click: http://beityaaqov.org/here/join-us/ and receive your National Ephraim Identity Cart. For organizations and/or more information contact me (Ariel) click: http://thewatchmenfromisrael.org/contact-us/
Never forget HaShem Loves you very much. Messiah Ben Yoseph stated clearly:
Mat 15:24 And He answering, said, “I was not sent except to the lost sheep of the house of Yisra’ĕl.”
click:
Invitation: COME VISIT WITH ME, AND MY FELLOW JEWS, THE HAR HABAIT?
Please read, click:
A MUST READ FOR ALL JEWS AND CHRISTIANS WHO VISIT THIS WEB-SITE!
We believe,
Yehudah has to go her ‘prophetic way’:
in ‘the Judicial Authority (Mechoqeck*) of HaShem: The Rabbinical leadership is the Divinely authorized Teacher of the Torah of HaShem’ for the Jews!
Because,
Gen 49:10 “The sceptre shall not turn aside from Yehuḏah, nor a Lawgiver (Mechoqeck*) from between his feet, until Shiloh comes, and to Him is the obedience of peoples.
H271 חָקַק* châqaq khaw-kak’ A primitive root; properly to hack, that is,engrave(Jdg_5:14, tobe a scribe simply); by implication to enact (laws being cut in stone or metal tablets in primitive times) or (generally) prescribe: – appoint, decree, governor, grave, lawgiver, note, pourtray, print, set.
Ephraim has to go her (different as Yehudah) ‘prophetic way’:
Devarim 30:10 if you obey the voice of יהוה your Elohim (Messiah Ben Yoseph, the Divinely authorized Teacher of the Torah of HaShem for Ephraim!), 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.
Read more about Messiah Ben Yoseph click: “Divine Aspects of Mashiach ben Yosef…….” According to the teachings of the Vilna Gaon
This means HaShem went with Ephraim a different way than with Yehudah. But, as the rabbi’s are teaching: Ephraim (a different nation, the Lost Northern Kingdom of Israel) comes back with Messiah Ben Yoseph as their divine ordained leader. And Yehudah comes back with ‘their Judicial Authority (Mechoqeck*) of HaShem: ‘The Rabbinical leadership, the Divinely authorized Teacher of the Torah of HaShem for Yehudah.’
Devarim 30:1-10 “And it shall be, when all these words (Messiah Ben Yoseph) come upon you, the blessing (Messiah) 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 shalt turn back to יהוה your Elohim and obey His voice (Messiah Ben Yoseph), 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 (By Messiah Ben Yoseph, the teaching of the HaBerith HaChadasha Scriptures) 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 (Do Teshuvah) and obey the voice of יהוה (Messiah Ben Yoseph) 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, (Messiah Ben Yoseph) 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….
This blog is a part from the website: ‘The WatchMen from Israel’.
Jerusalem-Israel, Iyar 19, 5776 / Friday, May 27, 2016
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!’
See click: Call for an international committee of wise people to form a government for the 10 Lost Tribes of Israel and all their friends.
Isa 59:20-21 “And the Redeemer shall come to Tsiyon, and to those turning from transgression in Yaʽaqoḇ,” declares יהוה……
Your Redeemer:
Yeshayahu 43: 11 “I, I am Yahweh, and besides Me there is
no savior (Hebrew – מושׁיע Moshia). Messiah Ben David, our coming Leader, shall speak again from between the Cherubim above the Atonement Lid,
Eze 36:37-38 ‘Thus said the Master יהוה, “Once again I shall let the house of Yisra’ĕl inquire of Me (speaking again from between the Cherubim above the Atonement Lid) to do for them: I shall increase their men like a flock.
38 “As a set-apart flock (by the Torah of Messiah), as the flock at Yerushalayim at her appointed times, so shall the waste cities be filled with flocks of men. And they shall know that I am 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….
We share these studies for the benefit that you shall learn Torah Ephraim and Manasseh worldwide. NOT to put you under Jewish Halachah. If you like to become Jewish you have go to a Jewish Rabbi. Beit Ya’aqov International is a non-Jewish organization an Ephraim Agency and hope to become the Restored Northern Kingdom of Israel and to be soon united with Yehudah (the Jews, the old Southern Kingdom of Israel. Already restored in The Modern State of Israel) but only under the sovereignty of Messiah Ben Dawid.
Yehudah became his Holy sanctuary and Israel his Kingdom – Psalms 114 :2
We will see that the children of Israel return to Most High and Torah of Mashiach, And will hug in the Holy Land, and by obeying and listening the “VOICE of Most Ancient Holy One of Israel”, will bring offerings in a righteous way on the holy mountain and also bring the Ark of the covenant with pure heart in the right place (i.e In Har HaBayit, on the foundation Stone [please read click: About ‘The Foundation Stone’ in Jerusalem……]) and We will Welcome the son of David on Mount Zion, Jerusalem – Gaddi, President, BeitYaaqov International.
[Ha Khadosh Baruch Hu – Baruch HaBa B’Shem Adonai ]
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The Meaningful Life Center: Medicine, Psychology and Spirituality, by Simon Jacobson
Source: http://www.meaningfullife.com/personal/medicine-psychology-spirituality/
Medicine, Psychology and Spirituality
Are They Compatible?
Among the more heated debates, and even battles, that currently rage between science and religion and between modernity and faith, are those in the realm of medicine and healing: How much of a role do religious practices, faith and trust in G-d play in the healing process?
Does religion and especially mysticism offer a viable psychological model for healthy living? Does religion have positive or, as some argue, negative effects on health, especially mental and emotional health? Should physicians address or not address religious issues in clinical practice?
Is there a connection between “sin” and “illness”? Or is that unhealthy thinking, bringing on feelings of guilt, neurosis and shame? Does modern medicine’s way of explaining diseases do away with the belief that illness is a result of defying G-d’s will? In our age of advanced technologies, how do we explain verses like “If you hearken to the voice of your God, and you do what is proper in His eyes, and you listen closely to His commandments and observe all His statutes, all the sicknesses that I have visited upon Egypt I will not visit upon you, for I, the Lord, heal you?”[1]
Does prayer have curative powers? Is there such a thing as faith healing? And what about miracles?
And how about when doctors state with certainty that death is inevitable, should there be any room for a patient (or his family) defying their professional opinion and expending valuable resources to do whatever is possible to keep him alive using every means at their disposal?
These and many more questions, a number of which deal with serious issues of life and death as well as key theological ideas, are being argued, with no resolution in sight.
In 2001, Dr. Fred Rosner wrote a piece titled Religion and Medicine, published in the Journal of the American Medical Association, where he captures the history of the relationship between medicine and religion. “In the beginning religion and healing were inseparable. In some societies, the priest and physician were one and the same person, administering spiritual and physical healing with divine sanction. The advent of scientific medicine in the middle of the 19th century separated medicine from religion nearly completely. A century later, the direct interrelationship between the body and mind became firmly established, although psychosomatic medicine had already been described in the 12th century by Moses Maimonides. Over the past several decades, there has been a broad revival of interest in spiritual healing and religious practice and health.”
But the link between medicine and religion – as in the broader war between science and faith – remains roiled in controversy, serving as a matter of passionate and seemingly perpetual disagreement.
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In my work I face these types of questions on a daily basis, with opinions ranging from one extreme to the other. On various occasions, usually due to some swirling storm, I have addressed the issue of duality and unity – whether we can bridge the secular and the spiritual – especially in context of Torah/Judaism and the modern world. Here are a few articles on the subject dealing with the balance between faith and modernity (Orthodoxy vs. the World, The Kabbalah of Duality, and here is a series dealing with finance and soul (Money and Spirituality).
In this column I would like to address this conflict in relation to psychology and spirituality. The primary reason for this is due to a recent controversy regarding the role of modern psychology in context of faith based communities, particularly Torah ones. Actually, this article is part of a more comprehensive position paper I am working on addressing the role of Chassidic thought, which presents a comprehensive system of soul psychology, vis-à-vis modern therapy.
As one can imagine, the debate around medicine and religion becomes even more complex when dealing with the less tangible areas of psychology. Where does the mind end and the soul begin? Do they meet? What is the relationship between psychology and spirituality? Do they overlap? When you have a religious-based map of the soul and the psyche, how does man-based psychology fit in? What about when there are conflicts between a theological ideology and the consensuses of psychologists and their many studies?
Obviously, the issues are less thorny (or are they considering the tension between religion and medicine in general?) when addressing clinical mental illness, which requires the expertise of a physician no less than any other physical ailment. But they certainly become far more complicated when discussing the contrasting role of a trained therapist and say, a spiritual mentor (a mashpia or a Rav), and when offering various psychological approaches to a community or an individual who follows a spiritual discipline.
Physicians, psychologists and therapists of every sort are taught to walk ever gently when it comes to the thin line between people’s belief systems and medical matters. Some go as far as insisting on a morally neutral “separation between church and state” attitude, never allowing medicine or therapy to take or advocate a religious or moral position.
This may all be cordial and respectful, but it doesn’t resolve the question how, or whether, we can bridge faith-based spirituality with modern psychology.
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In general, debates around the collision of any two systems divide into three camps, with many variations of each – from one end to the other end of the spectrum:
Camp number one argues that the two systems, in this case, medicine and religion, are mutually exclusive, and should not be mixed together. For medical advice go to a physician; for religious matters go to your trusted clergy person. One should not be getting involved in the other’s business. Science and faith are two separate worlds, governed by different axioms and rules.
Some even go as far as being derisive to religion, dismissing it as primitive and outdated, with no place in a world that is witness to the miracles of modern medicine and technology; but obviously due to freedom of religion, it needs to be (according to this belief, no pun intended) at best tolerated.
And what should be done when there is a conflict between the physician’s opinion and the faith of the patient (the doctor, for example, has given up hope but the patient insists on being resuscitated)? According to this camp, doctors need to respect, as in all instances, the wishes of the patient, unless of course we are dealing with a life threatening situation. But that does not mean that religion has any scientific value or objective healing powers.
Some even suggest that religion may be detrimental to health. Take a 2000 paper written by Dr. HG Koenig, a psychiatrist and currently the director of Duke’s Center for the Study of Religion/Spirituality and Health. In his study, titled Religion and Medicine: Historical Background and Reasons for Separation, he presents the case for maintaining the continued separation between medicine and faith. “Religion and medicine,” he writes, “have a long, intertwined, tumultuous history, going back thousands of years. Only within the past 200-300 years (less than 5 percent of recorded history) have these twin healing traditions been clearly separate… the split between religion and medicine became final and complete. Among the many reasons for the continued separation is that religion may either be simply irrelevant to health or, worse, that it may have a number of negative health effects. I review here both opinion and research supporting this claim.”
On the other extreme (far more rare, but nevertheless important to mention for clearer contrast), camp number two insists on the universe being governed only by G-d and rejects some form of medical attention, opting instead for prayer. Some even go as far as rejecting most medicine. They argue that no man, neither a physician nor a witchdoctor (without insulting either of them), can intervene in our health. (See here for a list of such belief systems).
And then there is the middle of the ground camp, which tries to find a compartmentalized balance and complementation of the two. As Dr. Rosner attempts to do in his said article: “The return to spirituality and religion by patients as an adjunct to their physical healing is no longer ignored by physicians and other caregivers. In a sense, religion can be considered a form of complementary or supplementary therapy… The priest and the physician are no longer one and the same person as they were in biblical times. However, the services each provides should complement and supplement each other for the benefit of the patient and the patient’s total physical and mental well-being during health and illness and at the end of life.”
This middle of the ground, compartmentalized approach advocates mutuality. For example: in addition to doing everything medically possible to fight a disease, one also prays and has faith and trust that G-d will bless the healing process, or even preform a miracle in case doctors have no solution. In other words: One can completely embrace medicine without compromising ones beliefs. But is that true? How about all the instances when they contradict? Do you follow what a doctor says or what your rabbi says? What about the religious concept of illness caused by sin? Does compartmentalization really resolve the dichotomy and bridge the schism between science and faith?
A Fourth Radical Approach
What does Judaism hold? The Torah surprisingly offers us a fourth, unexpected, option.
First and foremost, the Torah makes this interesting statement about doctors: From the verse (Exodus 21:19) “He shall provide for healing” (or literally “heal, he shall heal”) we derive that “permission was hereby given to a physician to heal” (Baba Kama 85a).
The fact that healers need to be granted permission suggests that had they not been granted such permission one could argue that since G-d caused someone to be stricken, we mortals cannot presume to heal him (Rashi). So, by granting them permission physicians have the right and indeed, the obligation to do whatever they can to treat and heal illness; not just injuries caused by other humans, but also illnesses that come from G-d (Tosafos).
But this does not offer us a definitive answer as to which of the above camps the Torah subscribes to. Permission to heal obviously precludes camp two’s rejection of medicine, but can mean either that once permission has been granted medicine is strictly in the domain of the physician (as camp one argues), or it can suggest a form of compartmentalization (as in camp three).
A fascinating Zohar – the classic work of Jewish mysticism – can help illuminate this issue:
The verse states (Jeremiah 17:14) heal me, O Lord, then shall I be healed; help me, then I shall be helped. Why the redundancy? Since he says “heal me” why does he add “then I shall be healed,” since he says “help me” why the need for “then I shall be helped”?
Answers the Zohar: “All healing elixirs in the world are in the hands of G-d. However, there are those that are [performed] through a messenger, and those that were not delegated to a messenger.[2] And those administered through a messenger are indeed healing agents, yet at times the illnesses return.[3] But the illnesses that G-d Himself heals never[4] return.”[5]
This introduces an entirely new holistic perspective on medicine and healing, both of physical ailments and psychological ones.
We can appreciate it by understanding the core foundational principle of Jewish thought captured in the most famous liturgy of all: Shema. In this prayer we declare G-d’s unity – Hashem Echad.
Divine unity – Echad – does not just mean one G-d. It means one reality. This unity negates any form of duality, plurality and compartmentalization. Everything from earth to heaven and beyond, from matter to spirit, from mind to faith, from medicine to soul, is part of one indivisible reality.
This lies at the heart of all Judaism, and indeed of all science today – as evidenced by the never-ending search for the Unified Field Theory: One principle which governs all natural phenomena. Physics has increasingly come to the realization – which has now become common knowledge – that all of existence is one large field of energy. This unified field may be invisible to our naked eye and raw instruments, so we perceive the universe as a multitude of localized particles. But in truth they are all pieces of one large mosaic. Think of it like many different parts all lying on one invisible quilt.
As such, there is in truth no real duality between science and G-d or between medicine and faith.[6] Yet, by Divine will the unity took on two manifestations, which in our perception is healing from above and healing from below. G-d endowed nature with laws and logic, He endowed man with intelligence to seek out this logic, and uncover the healing powers within the body, within nature and existence. No physician and no physicist creates anything; they simply endeavor to understand G-d’s mind and logic and tap into the forces that lie embedded within the universe to effect healing or any other technology in existence.[7]
We thus have a system which joins two vital ingredients in every healing process: The body dimension, and the soul dimension. When addressing any illness – whether physical or psychological – these two factors come into play, and both need to be addressed.
Based on this approach the concept of “sin” is actually not such as the stereotype would have us believe; sin in Hebrew is “aveirah,” which means displacement or dissonance. Mitzvah means connection. Every mitzvah and aveirah is in effect a way of either aligning or misaligning your life with its divine mission and purpose.
Counter to the stereotype, the concept of reward and punishment in Torah as well, is not some form of divine retribution (why would an omniscient and eternal G-d have the need to get even with His creatures?), but is rather cause and effect: When someone puts his hand in fire, the inevitable burn is not a “punishment,” but simply an effect caused by that act. All divine “reward and punishment” is essentially a type of cosmic immune system of causes and effects – with each of our actions causing a reaction.
Health, in effect, is simply defined as a life completely aligned with its purpose and realizing its raison d’être. Like a machine that hums smoothly when it is fulfilling the purpose of its creation. When you behave in way that is aligned with the needs of your “machine” called life, by feeding and exercising your body with the proper nutrition and activity, and you also feed and exercise your soul, by spiritually living up to your calling through a life of virtue and kindness, then your “machine” works smoothly and healthily.
Disease and illness, in all its forms, are a result of a misaligned soul and body.
Think of it this way: A newborn healthy child has all its systems aligned, both the physical body and the spiritual soul. Like a new machine – freshly fallen snow. Once it begins to experience the toxins of the world, both physical toxins (unclean air, bacteria laden objects, processed foods) and psychological ones (lack of love and nurturing, abuse, duplicity), it begins to pollute the mind, heart and soul of the growing child. As the child’s body and psyche reacts and compensates for all these pollutants, the child’s personality gets shaped (or better said: misshaped) and hardens into an adult whose identity has been defined by its experiences, not necessarily by its natural, healthy, original self. Once a child loses his/her innocence, and as a result repeatedly develops new routines and habits effected by the pathology – attitudes, insecurities, expectations – of its parents and adults – the consequential adult that grows out of this process has now developed an entire personality with its own set of armor and defense mechanisms, which may be very distant from this inner child’s true soul.
The rest, as they say is history,
From here on the adult seeks to compensate for the misalignment. He or she looks everywhere for a love lost, or never fully found, for unconditional acceptance, for self-confidence – for whatever it is that the healthy newborn child has been lacking.
This is the root of all disease and illness: Misaligned matter and energy, body and soul. Some of these diseases take on a physical form and others a psychological form, and usually – a combination of both.
But all is not lost. The same G-d that gave us life and placed us in a toxic universe, where matter is ostensibly disconnected from its spirit-energy, also provided us with the cure. Indeed, the cure precedes the illness (Megillah 13b). G-d gave mankind the wisdom to study and understand medicine, to diagnose and heal disease and the “permission to a physician to heal.”
However, we must always remember that the healer is but a divine messenger, and in addition to the physical interventions and medications (which are also infused with spiritual power), complete healing includes the spiritual dimension as well. This can range simply, from a sensitive bedside manner to a more comprehensive offering of emotional and spiritual support.
In Dr. Rosner words: “Clinical studies continue to clarify how spirituality and religion can contribute to the coping strategies of many patients with severe, chronic, and terminal conditions. Physician attention must be devoted to the spiritual and religious dimensions of patients’ experiences of illness. Physicians must respect their patients’ requests for pastoral care and religious services.”
Mention must be made here of Maimonides’s elaborate discussion (both in his Mishne Torah[8] and in his “Eight Chapters”[9]) – something well worth studying due to its relevance to our topic – that just as there are physical illnesses so too are there moral/spiritual illnesses. And just as we need a physician and medicine to treat physical ailments, so too do we need to go to a sage who is a soul doctor to treat moral/spiritual illnesses. And Maimonides enumerates a series of suggestions how to achieve both physical and spiritual health.[10]
How About Psychological Issues?
If the spiritual is important for physical healing, how much more so is this necessary in the realm of psychology?
Psychology means “the study of the soul.” If all healing comes from G-d (distinguished only whether the process reaches us through a messenger or not), then it is self-understood that the divine hand is more pronounced in the healing of the soul than in the healing of the body.
This does not mean that “permission to heal” was not granted to physicians in matters of the psyche and the soul. Nor does it mean that humans, through their own initiatives and efforts, cannot arrive at brilliant insights into human conscious and even unconscious. However, it would be more than prudent – actually, outright necessary – to complement the best of man-made psychology (the healing the messengers have discovered) with looking into the genome of the soul and its faculties mapped out in Jewish mysticism and Chassidus to gain insights into our core makeup, and ways to improve and refine our personalities, as well as what to avoid, and what to do when we are emotionally wounded.
Indeed, we are now honoring the conclusion of 200 years from the passing of a giant of a man (1812-2013) — we shall call him the true father of modern psychology – who developed a comprehensive system how to grow and develop emotionally, and become truly emotionally intelligent creatures. This visionary, Rabbi Schneur Zalman of Liadi, presented a fascinating methodology of plumbing the depths of our psyches and fusing mind, heart and soul into a seamless whole in realizing our life mission on earth. What is sad is the fact that despite its revolutionary and literally transformative power, this system is mostly unknown. The time has come to reveal these teachings to the world — teachings that address every important aspect of our lives and our relationships.
Seeing the great need and the importance of these teachings, I have committed to presenting these teachings to the mainstream. Please join me in this effort, and together let us find ways to uncover the secrets to resolving our emotional dissonance, finding inner peace and gaining true emotional intelligence.
Learning and internalizing the key principles of Rabbi Schneur Zalman’s sweeping and breathtaking philosophy and psychology of life can turn each one of us into the healthy, fully actualized, emotional and intellectual adults we deserve to be.
* * *
This integral-unity approach to the universe offers us an entirely new perspective on the integration of medicine, mind and soul. It allows us to explore new horizons on the impact of our spiritual wellbeing and our mindsets on our health. Instead of seeing ourselves as compartmentalized fragments, which are often fractured into disparate pieces, we are indeed one whole; one entirety. One field of energy.
The historical and far-reaching implications of this thinking are astounding. Imagine what potential can be released in the healing process by accessing new levels of psychic and emotional energy? Is it possible that certain diseases could be conquered by releasing this – we shall call it – G-d particle?
Could this holistic approach actually lead us to a world eradicated of disease?
[1] Exodus 15:26. See also: Deuteronomy 7:12-16. 28:15; 20-24; 58-60.
[2] See Bereishit Rabba 10:6: G-d made elixirs grow from the earth. With them the healer heals the illness, and the pharmacist concocts medicine.
[3] See Shemot Rabba 50: 3: “For I will restore health to you, and I will heal you of your wounds, says the L-rd” (Jeremiah 30:17): G-d does not work as mortals work. Man wounds with a knife and heals with a bandage, but G-d wounds and heals with the same thing. See Ohr HaTorah Nach p. 361-362 where he connects it with the verse in Jeremiah 17:14.
[4] See Maharsha Sanhedrin 101a. Ohr HaTorah Nach p. 360.
[5] Zohar III 304b-305a. Zohar Chodosh Balak 44c.
[6] Perhaps this is why there is even a consideration in the Talmud (Berachot 60a) that “it is not the place of people to seek medical treatment (people should need seek medical solutions to their health problems but should rather pray – Rashi), but so have they accustomed themselves,” because in an ideal world that would be the way to heal (see Ramban Leviticus 26:11. Toras HaAdam, Inyan HaSakanah).
[7] One interesting reason why G-d endowed man with the ability to heal can be explained according to Rashi (Pesachim 56a): Why did King Chizkiah hide the Book of Remedies – a book that contained direction for speedily curing all illnesses? Chizkiah felt that because people were cured so quickly and effortlessly that illness failed to promote in them a spirit of contrition and humility, which illness should engender (see also Rashi and Rambam Berachos 10b).
Why then is the Talmud filled with medicinal and herbal remedies? 1) To avoid them being entirely forgotten, and 2) to make it clear to future generations that there is “no branch of wisdom lacking from the Talmud”… so that “no scoffer will be able to say that the Sages of the Talmud lacked healing wisdom” (Maharsha Gittin 60a).
[8] Laws of Knowledge 2:1.
[9] Chapter 3.
[10] Important to note the classic work of Maimonides, Hanhagat HaBri’ut (Guide to Good Health), which was written in 1198 in response to a direct request by the Egyptian sultan for medical advice. This is a comprehensive work on matters of health and healing, in which Maimonides elaborates on the psychosomatic relation between a person’s mental state and his physical sensations known today as mind–body medicine. This text is still utilized today, by physicians around the world, as a guide to integrate physical and spiritual healing into complete well-being.
Here is a taste of a few points he makes: “The physician should make every effort to see that everyone, sick and healthy alike, should always be cheerful, and he should seek to relieve them of the spiritual and psychological forces that cause anxiety. This is the first principle in curing any patient” (3:13-14). If the patient can be treated through diet alone he should not be treated with medicines (2:21-22). One should never forget to strengthen the patient’s physical vitality with nourishing food and to strengthen his spiritual powers with fragrant odors, with music, by telling him happy stories that expand the heart, and by distracting his mind with things that make him and his friends laugh. The people chosen to take care of him should be those who know how to cheer him up (2:20).
© 2016 Meaningful Life Center.
The Meaningful Life Center: Medicine, Psychology and Spirituality, by Simon Jacobson
Source: http://www.meaningfullife.com/personal/medicine-psychology-spirituality/
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If you believe Messiah Ben Yoseph as is explained in Scriptures,
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 Hebrews. 8:8-12, Hebrews. 10:16-17 (Please read these verses in the HaBerith HaChadashah Scriptures).
32 not like the covenant I made with their fathers in the day when I took them by the hand to bring them out of the land of Mitsrayim, My covenant which they broke, though I was a husband to them,” declares יהוה.
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 (Messiah Ben Yoseph). And I shall be their Elohim, and they shall be My people.
34 “And no longer shall they teach, each one his neighbor, and each one his brother, saying, ‘Know יהוה,’ for they shall all know Me, from the least of them to the greatest of them,” declares יהוה. “For I shall forgive their crookedness, and remember their sin no more.”
35 Thus said יהוה, who gives the sun for a light by day, and the laws of the moon and the stars for a light by night, who stirs up the sea, and its waves roar – יהוה of hosts is His Name:
36 “If these laws vanish from before Me,” declares יהוה, “then the seed of Yisra’ĕl shall also cease from being a nation before Me forever.”
37 Thus said יהוה, “If the heavens above could be measured, and the foundations of the earth searched out beneath, I would also cast off all the seed of Yisra’ĕl for all that they have done,” declares יהוה.
Yohanan (one of the writers in the HaBerith HaChadashah Scriptures) 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.
What ‘makes’ Him The Righteous One!
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. 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 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.
Kol HaTor is telling ‘Metatron is The Messenger of His Presence, what we don’t believe!
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.
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’ and promise to speak again:
Eze 36:37-38 ‘Thus said the Master יהוה, “Once again I shall let the house of Yisra’ĕl inquire of Me to do for them: I shall increase their men like a flock.
38 “As a set-apart flock, as the flock at Yerushalayim at her appointed times, so shall the wasted cities be filled with flocks of men. And they shall know that I am יהוה.” ’ ”
is He not:
‘the Messenger of His Presence’? (And NOT with whatever we can come up with!) The Word that became flesh……..!
Php 2:5-11 For, let this mind be in you which was also in Messiah יהושע,
6 who, being in the form of Elohim, did not regard equality with Elohim a matter to be grasped,
7 but emptied Himself, taking the form of a servant, and came to be in the likeness of men.
8 And having been found in fashion as a man, He humbled Himself and became obedient unto death, death even of a stake.
9 Elohim, therefore, has highly exalted Him and given Him the Name which is above every name,
10 that at the Name of יהושע every knee should bow, of those in heaven, and of those on earth, and of those under the earth,
11 and every tongue should confess that יהושע Messiah is Master, to the esteem of Elohim the Father.
Who did the Yom Kippur service ‘above’ as the high-priest after the ‘order’ of Melchizedek….. (For ALL 12 Tribes and all their friends!)
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 Devarim 30: 1-10 (He is: ‘These Words’ in verse one.)
He shall teach the Torah of Messiah if we let Him speak again from between the Cherubim above ‘the lid of atonement‘…….. (The ‘appearance’ of Messiah Ben David as is promised).
Then I ask you please say it again as our for parents,
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.’……
And come united with Beit Ya’aqob International:
3:10 “From beyond the rivers of Kush my worshippers, the daughter of My dispersed ones, shall bring My offering – Messiah Ben Yoseph.
In real Teshuva.++++
To be:
‘A World Union of the Lost Tribes from Israel, Yehudah and Ephraim and their friends in the reconciliation with the Jews under the Divine Mandate of Messiah Ben Yoseph who we love to call Yeshua Rabbeinu our Mashiach.’
And let us built together the Holy Nation of Ephraim. Jewish Rabbis are helping Beit Ya’aqob International with good advice and we share as much as possible their Torah studies. NOT to put you under Jewish Halacha. But to teach Torah.
Take upon you what Abba Yahweh said,
Jer 31:9 “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.
Yes take upon you to be His First-Born……. In the family of Israel.
Beit Ya’aqov International ask you to pay a membership fee of 10 dollar a year. Furthers we hope and Pray that you bring your tithes (fulfill the Mitzwah) to the Ephraim National Fund (until we are united with Yehudah under Messiah and build His House together, to bring it there) so that Abba Yahweh shall bless you also with good and necessary the Parnassa.
After you filled out the request to join click http://beityaaqov.org/here/join-us/ and Beit Ya’aqov International received your fee, she send you your unique: Ephraim National Identity Cart.
Please Ephraim and Manasseh worldwide come, let yourself grow unto a Holy Nation unto Yahweh Elohim through Messiah Ben Yoseph your ‘Leader’.
Please write me? Click: http://thewatchmenfromisrael.org/contact-us/
Beit-Ya’aqov International
Representative, vice president: Ariel van Kessel
Email: watchmenfromisrael@beityaaqov.org
Mobile: +972 545683031
Int. Regd. no: 26538
Address: Rechov Ein-Karem 10b
95744 Jerusalem, Israel
For more information about uniting and the do Teshuvah together with Beit Ya’aqob International click:
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