Podcasts about matityahu

This evening we discuss why Yosef spent an extra two years in prison - was it a punishment or a blessing? We investigate the source in our Parsha for ten needed to form a Minyan. And we explore the father of Matityahu - how his life is central to how we light the Menorah and to how we should live as Jews. Michael Whitman is the senior rabbi of ADATH Congregation in Hampstead, Quebec, and an adjunct professor at McGill University Faculty of Law. ADATH is a modern orthodox synagogue community in suburban Montreal, providing Judaism for the next generation. We take great pleasure in welcoming everyone with a warm smile, while sharing inspiration through prayer, study, and friendship. Rabbi Whitman shares his thoughts and inspirations through online lectures and shiurim, which are available on: YouTube: https://www.youtube.com/channel/UC5FLcsC6xz5TmkirT1qObkA Instagram: https://www.instagram.com/adathmichael/ Podcast - Mining the Riches of the Parsha: Apple Podcasts: https://podcasts.apple.com/ca/podcast/mining-the-riches-of-the-parsha/id1479615142?fbclid=IwAR1c6YygRR6pvAKFvEmMGCcs0Y6hpmK8tXzPinbum8drqw2zLIo7c9SR-jc Spotify: https://open.spotify.com/show/3hWYhCG5GR8zygw4ZNsSmO Please contact Rabbi Whitman (rabbi@adath.ca) with any questions or feedback, or to receive a daily email, "Study with Rabbi Whitman Today," with current and past insights for that day, video, and audio, all in one short email sent directly to your inbox.

In Siman 682, The Shulhan Aruch outlines the Halachot of inserting the special Hanukah addition of "Al Hanissim" in the Tefilot and Birkat Hamazon. One issue is whether it is permissible for the Shliah Sibbur to remind the congregation to insert "Al Hanisim" in the middle of Arbit. Does announcing "Al Hanisim", after the Kaddish before the Amidah, constitute a Hefsek (interruption) of the Tefila? In Siman 236:2, Maran rules that it is permissible to do so for "Ya'aleh V'Yavo" on Rosh Hodesh. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) there adds that this applies to "Al Hanisim" on Hanukah as well. The Ner Sion, agrees with this, according to the letter of the law, since it is done "L'sorekh Tefila"-for the purpose of prayer, it is not considered a Hefsek (interruption). The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) in Parashat Pekudeh brings down that this was the custom of some communities. However, the accepted custom is not to announce "Al Hanisim," but rather, the first person to reach "Al Hanisim" in the silent Amidah raises his voice to remind the rest of the congregation. If one forgot to insert "Al Hanisim" in the Amidah, he is not required to repeat the Amidah. The Poskim discuss whether it is better to skip "Al Hanisim" in order to complete the Amidah in time to recite the "Nakdishach," which according to some authorities is a fulfillment of the Torah obligation to sanctify God's name. Their conclusion is that one should continue to pray the full text of the Amidah and not skip "AL Hanisim" since that is the Misva that he is currently engaged in. If one inserted the "Al Hanisim in the wrong place, for example he said it in the beracha of "Reseh," where Ya'aleh V'Yavo is usually inserted, he must say it again in the correct place-the Beracha of "Modim." The Sha'ar Ha'siyun (Rav Yisrael Meir Kagan of Radin, 1839-1933) in 682:2 rules that the insertion of "Al Hanisim" in the wrong place does not constitute a Hefsek (interruption) that would require him to repeat the entire Amidah. The Hachamim did not institute a Hanukah insertion in Beracha "Me'en Shalosh"-the Beracha after snacks, and there is much discussion as to why that is. There are numerous variant versions of the text of the "Al Hanisim." Hacham Ovadia held that it should begin "V'Al Hanisim," whereas Hacham Bension held that the custom is to say "Al Hanisim." Some have the custom to say "Bimeh Matityah," without a Vav, instead of MatityahU. Some say "Matatyah," as is written in the Siddur "Kol Yaakov." However, our custom is to say "Matityah," which is the prevailing version. Some have the reading "L'Hashkiham," instead of "Le'shakeham." Some say "Toratach," as opposed to those who say, "MiToratach." Some say "Hashmona'ee," as opposed to those who read "Hashmonai." Each person should follow his tradition. SUMMARY One should not announce "Al Hanissim" during the Tefila to remind the congregation. "Al Hanisim" should not be skipped in order to finish the Amida in time to answer Nakdishach. If one inserted "Al Hanisim" in the wrong place, he must say it again in its proper place. There are many variant versions of the text of "AL Hanisim," and everyone should follow their tradition.

HANUKAH

Today in History: King Jeroboam made up a new festival, similar to Sukkot (Tabernacles) in Jerusalem, so no one would leave his kingdom to go to Jerusalem (see 1 Kings 12:27–33). The day that Matityahu the Maccabee died (according to tradition, see the historical book 1 Maccabees 2:70). Before World War II, on November 9, 1938, the German Nazis attacked Jewish homes, stores, and synagogues. It became known as “Kristallnacht,” the “Night of Broken Glass.” This week's portion is called VaYera (He appeared). Think about: What Scripture spoke to you most today and why? Did you learn something about God, or something you need to do in your life? Daily Bread for Kids is a daily Bible reading podcast where we read through the Torah and the Gospels in one year! Helping young Bible-readers to study God's Word, while also discovering its Jewish context! THE KIDS' JOURNAL is available from ⁠⁠⁠⁠https://arielmedia.shop⁠⁠⁠⁠ BUSY MOMS who want to follow the Daily Bread readings on podcast for adults, can go to ⁠⁠https://dailybreadmoms.com⁠⁠ The Bible translation we are reading from is the Tree of Life Version (TLV) available from the Tree of Life Bible Society. INSTAGRAM: @dailybreadkids @arielmediabooks @dailybreadmoms Tags: #DailyBreadMoms #DailyBreadJournal #BibleJournaling #Messianic #BiblePodcast #BiblicalFeasts #Journal #biblereadingplan #Messiah #JewishRoots #Yeshua #GodIsInControl #OneYearBible #MomLife #MotherCulture #FaithFilledMama #BiblicalWomanhood #Proverbs31woman

RAB SURI CATTAN- RAB MATITYAHU SALOMON ZL- UN GIGANTE DE LA GENERACION by FOOD 4 OUR SOUL

This evening we discuss why the father of Matityahu, Yochanan Kohein Gadol (High Priest), is mentioned in the prayer for Chanukah. Why not just list Matityahu by himself. We provide an answer from Rabbi Chaim Jachter based on a story about Rabbi Moshe Feinstein, the conclusion of which is either you are ascending is spirituality and holiness, or you are descending into the abyss, there is no other option.This sets the order of our lighting the Menorah, giving s ample time time to incorporate this message in our lives. We then turn to the emotional difficulty of celebrating Chanukah this year, surrounded by darkness, loss, grief, and anger. A lesson from the iconic photo taken by Rachel Posner in 1931 helps us find a way. "We Will Dance Again!" Michael Whitman is the senior rabbi of ADATH Congregation in Hampstead, Quebec, and an adjunct professor at McGill University Faculty of Law. ADATH is a modern orthodox synagogue community in suburban Montreal, providing Judaism for the next generation. We take great pleasure in welcoming everyone with a warm smile, while sharing inspiration through prayer, study, and friendship. Rabbi Whitman shares his thoughts and inspirations through online lectures and shiurim, which are available on: YouTube: https://www.youtube.com/channel/UC5FLcsC6xz5TmkirT1qObkA Instagram: https://www.instagram.com/adathmichael/ Podcast - Mining the Riches of the Parsha: Apple Podcasts: https://podcasts.apple.com/ca/podcast/mining-the-riches-of-the-parsha/id1479615142?fbclid=IwAR1c6YygRR6pvAKFvEmMGCcs0Y6hpmK8tXzPinbum8drqw2zLIo7c9SR-jc Spotify: https://open.spotify.com/show/3hWYhCG5GR8zygw4ZNsSmO Please contact Rabbi Whitman (rabbi@adath.ca) with any questions or feedback, or to receive a daily email, "Study with Rabbi Whitman Today," with current and past insights for that day, video, and audio, all in one short email sent directly to your inbox.

In this edition of his Search for Meaning podcast, Stephen Wise Temple Senior Rabbi Yoshi Zweiback hosts Carol Mabeya, gynecologist Dr. Debbie Matityahu, and Ariela Zweiback of Beyond Fistula. During his sabbatical, Rabbi Yoshi spent two weeks in Eldoret, Kenya working with Beyond Fistula, a non-profit charity that aids women and girls in Africa who have recently undergone surgical repair for fistulas, helping them rebuild their lives through education and vocational skills training. It was a transformative experience for Rabbi Yoshi and his family, including Ariela.Beyond Fistula got its start during Dr. Matityahu's 10-month family trip around the world with her husband and two children in 2010. The Matityahus spent one of those months in Kenya, where they met and worked with Carol's husband, Dr. Hillary Mabeya, the founder and primary surgeon at Gynocare Women's and Fistula Hospital. At that hospital, Dr. Matityahu and her 12-year-old daughter Arielle found a cause.Obstetric fistulas are holes that occur when a woman undergoes a long and obstructed labor during childbirth. Though largely eradicated in the developed world, obstetric fistulas are still a devastating scourge for women in the world's poorest countries. Women laboring in huts in remote villages may push for days—rather than hours—on end with no anesthesia or medical support. The baby's head pinches and necroses the tissue between the vagina and the bladder, and sometimes the vagina and the rectum, destroying that tissue. The tissue erodes off, creating the fistula, which can lead to uncontrolled leakage of urine and feces. Many of the babies do not survive, and the women are left exhausted, incontinent, humiliated, and—all too often—ostracized by their community. "I remember one of the young girls that we operated on had such severe internal damage, that I, as a gynecologist who looks at this anatomy almost every day, could not identify what was left inside the pelvis," Dr. Matityahu said. "Everything had necrosed off. No bladder, no vagina, the colon was hanging open ... It was so devastating that I had no idea what I would have done next."Dr. Matityahu wanted to learn more about that women, and those like her. As she listened to their horrific stories of rape, starvation humiliation, and desperation, she felt like she had to do something. Three of the women she operated on had one desire after surgery: They wanted to go back to school. What started with Dr. Matityahu donating money to fund those three women's education grew into an organization that picks up where surgery leaves off. Not only does Beyond Fistula fight the trauma and stigma facing women who suffer from fistulas, but it provides hope and dignity, along with education, room and board, and vocational training on its property in Kenya. Originally set up with one house and a tailoring program for six young women, Beyond Fistula has evolved. They now offer counseling and courses in tailoring, hairdressing, literacy skills, computer skills, and business for women of all ages—from those in their teens and those who have lived with the fallout from fistulas for 50 years. Through partner Farming God's Way, Beyond Fistula even offers a farm skills training program, whose graduates not only leave with training, but a grant to start their own small farming business.

This morning we discuss Matityahu's father, Yochanan Kohein Gadol, and why he is mentioned in the prayer for Chanukah, given his tragic end of turning to heresy after 80 years as the highest Torah leader of the Jewish people. Quoting Rabbi Chaim Jachter, we tell an amazing story about Rabbi Moshe Feinstein, and explain how invoking Yochanan Kohein Gadol expresses the goal and lesson of how we light the Chanukah Menorah.

Today we have another thought about Ahavat Yisrael in relation to the holiday of Hanukah, which comes from the sefer Akedat Yitzhak Al HaTorah , from one of the Hasidim. He writes that Matityahu was the Sadik HaDor, and the job of the Sadik HaDor is to unite the hearts of Jewish people. That's why Matityahu's cry was, “ Mi L'Hashem Elai/ Who is to Hashem come to me.” When he gathered together the Maccabim , he was trying to gather Jewish people together. He says that the only reason they won the war was because of their Achdut/unity, which is symbolized by the pach shemen/ vessel of oil. How so? We know that oil rises above water, but only when all the oil is united. If you blend the oil and water, the oil gets mixed into everything else, and you won't see the oil rise to the top. It's only when the oil is all together that it can rise above. That's what it means that when they Jewish people are B'Achdut/united, they go above all nations and no one can impact them. Just like a bundle of sticks- one single stick can be broken, but when you put them all together, they cannot be broken. Anytime God wants to bring beracha on the Jewish people, there needs to be a vessel to hold the Beracha, and as the Mishna says, God did not find a vessel to hold the Beracha for the Jewish people, only shalom/ peace. Shalom is what brings all of the Beracha on the Jewish people. He quotes the sefer Noam Elimelech, which says on the pasuk, ‘ they graze in the marsh ,' that it can also mean ‘ the Jewish people graze in tranquility when they're in brotherhood.' Furthermore, in the same pesukim talking about the dreams of Yosef, it says that the during the time of the Plenty , the cows were fat cows. Rashi says, it's a sign of the good years, that each one looks good to the other one, that “I don't look at you in a tight way .” When there's a famine, they're all thin and each one looks at the other one like they're thin. They can't enjoy the other person's success, because they don't have anything. But when everyone's happy with each other, thar means it's a time of success. That's the simple explanation. But he brings a deeper explanation: He says, when everybody looks good at each other; when everyone has a good eye toward each other, and there's love and brotherhood in the world, that's a sign that there will be satiation in the world- not a sign that it is currently. That good trait of looking at your friend with a good eye, not competing and not being jealous, will bring the Beracha. So when you see a time that everyone's getting along, then you know there will be beracha. We read about Yosef and the brothers reuniting all during the holiday of Hanukah because that's part of the job of Hanukah- to bring that Achdut/togetherness between the brothers. And as we said, we also read about the 12 tribes of the Nesi'im during these days, all to indicate that important brotherhood. Furthermore, the Haftara talks about the uniting of Yehuda and Yosef. B'Ezrat Hashem we will have the Achdut necessary to bring the Beracha to the world.

Unpacking Israeli History introduces another podcast from Unpacked: Jewish History Unpacked. Whoever said history was boring clearly never heard these stories Join hosts Yael and Schwab each week as they take a dive into some deep cuts of Jewish history. From the Jewish Da Vinci Code to mass suicide pacts, explore true stories that feel larger than life. This episode tells the story of Josephus Flavius. It's maybe one of the wildest characters in Jewish history, and that's saying something. That's largely because unlike most historians, he didn't just chronicle the story; as Yael tells Schwab in this week's episode, Josephus, or Yosef ben Matityahu, wrote himself into the story - and what a story it is. This week, we learn about Josephus and the siege of Yodfat, and they ask, what does it mean for us to write yourself into the story of Jewish history?

The Power Of introduces another podcast from Unpacked: Jewish History Unpacked. Whoever said history was boring clearly never heard these stories Join hosts Yael and Schwab each week as they take a dive into some deep cuts of Jewish history. From the Jewish Da Vinci Code to mass suicide pacts, explore true stories that feel larger than life. This episode tells the story of Josephus Flavius. It's maybe one of the wildest characters in Jewish history, and that's saying something. That's largely because unlike most historians, he didn't just chronicle the story; as Yael tells Schwab in this week's episode, Josephus, or Yosef ben Matityahu, wrote himself into the story - and what a story it is. This week, we learn about Josephus and the siege of Yodfat, and they ask, what does it mean for us to write yourself into the story of Jewish history?

Nice Jewish Girls introduces another podcast from Unpacked: Jewish History Unpacked. Whoever said history was boring clearly never heard these stories Join hosts Yael and Schwab each week as they take a dive into some deep cuts of Jewish history. From the Jewish Da Vinci Code to mass suicide pacts, explore true stories that feel larger than life. This episode tells the story of Josephus Flavius. It's maybe one of the wildest characters in Jewish history, and that's saying something. That's largely because unlike most historians, he didn't just chronicle the story; as Yael tells Schwab in this week's episode, Josephus, or Yosef ben Matityahu, wrote himself into the story - and what a story it is. This week, we learn about Josephus and the siege of Yodfat, and they ask, what does it mean for us to write yourself into the story of Jewish history?

Homeland introduces another podcast from Unpacked: Jewish History Unpacked. Whoever said history was boring clearly never heard these stories Join hosts Yael and Schwab each week as they take a dive into some deep cuts of Jewish history. From the Jewish Da Vinci Code to mass suicide pacts, explore true stories that feel larger than life. This episode tells the story of Josephus Flavius. It's maybe one of the wildest characters in Jewish history, and that's saying something. That's largely because unlike most historians, he didn't just chronicle the story; as Yael tells Schwab in this week's episode, Josephus, or Yosef ben Matityahu, wrote himself into the story - and what a story it is. This week, we learn about Josephus and the siege of Yodfat, and they ask, what does it mean for us to write yourself into the story of Jewish history?

Take survey here: https://jewishunpacked.com/jhusurvey Josephus Flavius is maybe one of the wildest characters in Jewish history, and that's saying something. That's largely because unlike most historians, he didn't just chronicle the story; as Yael tells Schwab in this week's episode, Josephus, or Yosef ben Matityahu, wrote himself into the story - and what a story it is. This week, we learn about Josephus and the siege of Yodfat, and they ask, what does it mean for us to write yourself into the story of Jewish history? This episode was hosted by Jonathan Schwab and Yael Steiner. Our education lead is Dr. Henry Abramson. Audio was edited by Rob Pera, and we're produced by Rivky Stern. For more on Josephus and this episode: https://docs.google.com/document/d/1D4Lwb-qwdYT2lW3vpGVaU_0bJCpnOSCwOWM9OMrCL3E/edit?usp=sharing

TALMUD TORAH: Yanky & Aliza Statman and Yitzy & Rebecca Statman in commemoration of the first yarzheit of Menucha Shaindl Yehudis bas Dovid Yosef z'l. Shmuel and Robyn Korobkin in commemoration of the 25th yahrzeit of Robyn's mother, Melanie Solomon, a”h, Pessa Mira bas Chaim. WEEK OF LEARNING: Zevi & Shoshy Daniel l'iluy nishmas Refoel Yaakov ben Avraham DAF YOMI: Samuel & Malka Esterson and family in memory of their cousin, Miriam Goldfein, A”H, Miriam bas Matityahu, on her first yahrzeit. Bill & Raizy Eskin in honor of the birth of a granddaughter born to their children Nochum and Chaya Eskin. Michael and Rachel Leibowitz in honor of the late-breaking baby boy Sanitizer born to Gavriella she Ari Snitzer. If you would like to sponsor a shiur, please contact our office at office@suburbanorthodox.org.

Eve Harow speaks with Hughie Auman, who directed her tour guide course and was hugely instrumental in setting her on her current path. His fascination with the historian Josephus Flavius has brought him to new conclusions connected with the first century and the waning days of the Second Temple. Did the priest and army commander known in Hebrew as Yosef ben Matityahu leave us hidden clues as to why certain events occurred? Was there an oral tradition that preserved another version of the last stand at Masada against the Romans that rocked Judea so long ago? We must remember not to take history at face value but to search for context and never stop asking: "Why?”

Numbers 12 presented a very interesting CHALLENGE this morning!! I don't know how I'd do, so implementing it could come back to BITE me!! As the World(Christianity included) questions YAHWEH's chesed(mercy in the Brit'Hadassah, Numbers causes us to take a deep dive into several doctrines! Do we REALLY want our sins major or minor to be immediately addressed as Miriam's were when she questioned YAHWEH's Chosen,(Her Blood Brother Moses)? If we answer that in the affirmative, could we do what was required of Miriam? Would it be WRONG of the BODY to implement a practice of that sort(Shunned one caught in SIN from fellowship for a week)? Why? Proverbs 3: 25 - 35 Introduced a very interesting connection to the Beatitudes in Matityahu 5: 1-12! YAHWEH'S Willingness to repeat Himself is definitely a sign of His Channon or Grace, don't let Ha Satan tell you otherwise!! --- Send in a voice message: https://anchor.fm/love-live/message

The Story of Rabbi Zev Leff - Moshav Matisyahu | Meaningful People #75   Rabbi Zev Leff is one of Israel's most popular Torah educators. He is the Rabbi of Moshav Matisyahu, a small religious community located in central Israel.  Rabbi Leff was born in the Bronx, where he attended public school before his family relocated to Miami, where he enrolled in a conservative school before subsequently transferring to a yeshiva. He received semicha from the Telshe Yeshiva in Cleveland Ohio, where he studied under Rav Mordechai Gifter. He married Rivkah Minkoff of Ellenville, New York. During a Pesach visit to Miami, Rabbi Leff stepped in to help the Young Israel of Greater Miami in North Miami Beach with some speeches. His talks were received so well that after Pesach, he was invited to apply for the position of rabbi. During a Pesach visit to Miami, Rabbi Leff stepped in to help the Young Israel of Greater Miami in North Miami Beach with some speeches. His talks were received so well that after Pesach, he was invited to apply for the position of rabbi. In 1983, Fulfilling a life-long dream, he moved with his family to Eretz Yisrael, eventually settling in Moshav Matityahu. Today, in addition to his communal duties, Rabbi Leff is also Rosh Yeshivah of Yeshiva Gedolah Matisyahu, and oversees the Kollel on the Moshav. In addition to the shiurim he gives seven days a week at Matityahu, Rabbi Leff is constantly traveling to speak at schools, yeshivas, seminaries, and events throughout Israel and abroad. He has been a featured speaker at the conventions of the Orthodox Union, Agudas Yisrael, and Torah Umesorah. In November 2018, a Sky News video of Rabbi Leff engrossed in a sefer at a Scotland–Israel UEFA soccer game, oblivious to the excitement in the stadium after Israel scored its first goal, went viral. Rabbi Leff and his wife had been visiting their family and accompanied them to the game. As he personally had no interest in the match, Rabbi Leff brought his Gemara along to learn. The sight of the rabbi enjoying his sefer during the game made an indelible impression upon millions of people worldwide. To connect with Rabbi Leff and his teachings, visit rabbileff.net where he expounds on current issues and timely topics. Subscribe to our Podcast Apple Podcasts: https://apple.co/2WALuE2 Spotify: https://spoti.fi/39bNGnO Google Podcasts: https://bit.ly/MPPGooglePodcasts   Or wherever Podcasts are available!   Follow us on Instagram: https://instagram.com/meaningfulpeoplepodcast Like us on Facebook: https://bit.ly/MPPonFB Follow us on Twitter:https://twitter.com/MeaningfuPplPod Editor: Sruly S. Podcast created by: Yaakov Langer & Nachi Gordon   For more info and upcoming news check out: https://MeaningfulPeoplePodcast.com   #jew #jewish #podcast #frum #rabbi #frumpodcast #meaningfulpeople #torah #mitzvah #hashem #jewishmusic #jewishpodcast #israel #kumzitz #nachigordon #yaakovlanger #jewishpod

PODCAST SATELLITETHE VOICE OF ISRAELShevat 8, 5782 Prince HandleyPresident / RegentUniversity of Excellence LOCATION OF THE JEWISH TEMPLE ~ PART 2 OPHEL MOUND VS TEMPLE MOUNT מיקום היסטורי ואמיתי   Prince Handley 24/7 Commentary (FREE) > BLOG ____________________________ DESCRIPTION In this session we will discuss several items that reveal difference between the currently referred to area of the Temple Mount … AND … where the First and Second Temples (including the Roman rebuild of the Jewish Temple on those locations) were actually located. We will discuss the following: ■ Size of the Temple compared to Dome of the Rock Complex = Roman Fortress Antonia. ■ Eye witness certifications of both the location of the Jewish Temple AND destruction of the Jewish Temple. ■ Location of the Temple as certified by the Holy Scriptures. ____________________________   LOCATION OF THE JEWISH TEMPLE ~ PART 2 OPHEL MOUND VS TEMPLE MOUNT   The construction of the Third Jewish Temple could begin immediately IF the Jewish leaders ... and the Temple Institute ... understood that the First and Second Jewish Temples were NEVER located on the Dome of the Rock Complex or Haram al-Sharif. This is Part Two in a Series to develop a construct proving that the Jewish Temple was NOT on the traditional location (referred to as the Temple Mount), but was in the City of David. In this message we develop the construct that the First and Second Jewish Temples were located on the Ophel mound just to the north of the original Mount Zion on the southeast ridge. WHO WAS JOSEPHUS Titus Flavius Josephus, born Yosef ben Matityahu, was a first-century Romano-Jewish historian and military leader, best known for The Jewish War, who was born in Jerusalem—then part of Roman Judea—to a father of priestly descent and a mother who claimed royal ancestry. Born AD 37/38, Jerusalem—died AD 100, Rome—was a Jewish priest, scholar, and historian who wrote valuable works on the Jewish revolt of 66–70 and on earlier Jewish history. His major books are History of the Jewish War (75–79), The Antiquities of the Jews (93), and Against Apion. Josephus' works are the most thorough histories of the period that we have. So long as we retain some skepticism, his writings provide the greatest insight into what happened to the Jewish people during a five hundred year period. IMPORTANT Josephus lived in Jerusalem BEFORE the destruction, DURING the destruction, and AFTER the destruction of the Second Temple. According to the historian Josephus Flavius, hundreds of thousands of Jews perished in the siege of Jerusalem and elsewhere in the country, and many thousands more were sold into slavery. Texts by Josephus mentioned that Herod stated dogmatically that his Temple (though enlarged to be double in size of the former Temple) was still located in the same general area as that of the former Temples. The eyewitness account of Eleazar―who led the final contingent of Jewish resistance to the Romans at Masada―stated that the Roman fortress which had long been in Jerusalem was the ONLY structure left by 73 C.E. In other words, Messiah Yeshua (Jesus) was right: As Yeshua left the Temple and was going away, his talmidim came and called his attention to its buildings. But he answered them, “You see all these? Yes! I tell you, they will be totally destroyed—not a single stone will be left standing!” [Mattiyahu (Matthew) 24:1-2]  ____________________ NOTICE The stones of the Roman Fortress (Fort Antonia) were left standing where the Dome of the Rock Complex (Haram al-Sharif) is NOW located … referred to commonly as the Temple Mount area. ____________________ The Dome of the Rock is built on top of the Foundation Stone, which is sacred to both Jews and Muslims. According to Jewish tradition, the stone is the “navel of the Earth”—the place where creation began, and the site where Abraham was poised to sacrifice Isaac. The Temple which existed in Jesus' day (and where the First Temple was previously located) was NOT located on the area referred to NOW as the Temple Mount (Dome of the Rock Complex or Haram al-Sharif). Both the First and Second Temples were located on Ophel mound over the area of the Gihon Spring. The Jewish people knew—up to the period that Islam emerged, even to the time of the Crusades—that the southeast ridge was the location of their "Mount Zion" and the site of all the Temples built in Jerusalem. Indeed, modern scholars realize that this is true for the real location of "Mount Zion," however, these same scholars and religious leaders fail to place the "Temple Mount" at that "Mount Zion" on the southeast ridge where it obviously belongs. The Holy Scriptures clearly place the 1st and 2nd Jewish Temples over and around the Gihon Spring on the southeast ridge (on top of the original "Mount Ophel") in Mt. Zion, City of David. But scholars and religious leaders continue insisting (and even dogmatically demanding) that the Temples of Solomon, Zerubbabel and Herod were centered within the parameters of the Haram esh-Sharif. ____________________ IMPORTANT QUESTION GUESS WHO WANTS TO BELIEVE THAT THE FIRST AND SECOND JEWISH TEMPLES WERE LOCATED ON THE CURRENT “DOME OF THE ROCK COMPLEX” … OR WHAT IS COMMONLY REFERRED TO AS THE “TEMPLE MOUNT” ■ TEMPLE INSTITUTE: TRADITION SINCE 1099 C.E. ■ ISLAM: BELIEF THAT THE DOME OF THE ROCK IS OVER MOUNT MORIAH ■ SATAN: IF ISRAEL AND THE JEWS CAN NOW BUILD THE THIRD TEMPLE IN ANOTHER AREA─NOT THE COMMONLY CALLED TEMPLE MOUNT AREA─AN AREA WHERE THE FIRST AND SECOND TEMPLES ACTUALLY STOOD … IT WOULD SPEED UP THE RETURN OF MESSIAH AND THE JUDGMENT OF SATAN. ____________________ SOME OTHER POINTS TO CONSIDER   The dimensions of the Temple (with its unique shape and characteristics) could NOT be the same as Fort Antonia―Haram al-Sharif = Dome of the Rock Complex—where the “current” Temple Mount is located. The Haram al-Sharif (current Dome of the Rock Complex referred to as the Temple Mount) also fits within the average size of a Roman camp (50 acres), while the temple complex described by Josephus was only nine acres--typical of other Roman-Greco temple complexes of the period. The size of the Fortress Antonia―based on Josephus and other evidence―show that around 6,000 soldiers were housed there … PLUS 4,000 support personnel. It was like a small city with roads, bakeries, brothels, court rooms and barracks. Herod built the fortress to protect the Jewish Temple. He named it for his patron Mark Antony (83–30 BCE). The fortress housed the Roman garrison of Jerusalem. Also, IF—as some “Temple Mount proponents argue”—Fort Antonia was at some other location than the present Haram al-Sharif (Dome of the Rock Complex), then WHY were NOT the Herodian stones from Fortress Antonia found together at another location AND WHY do BOTH Josephus AND Eleazar―who led the final contingent of Jewish resistance to the Romans at Masada―certify as eye-witnesses that the Roman fortress which had long been in Jerusalem was the ONLY structure left after the destruction of Jerusalem by Titus and his forces. Josephus mentioned the utter ruin of the Temple and all the City of Jerusalem, but he gave no reference that the Haram al-Sharif was ordered to be retained or that Titus and his general staff commanded those walls should continue to remain intact. But they have survived unto our modern times. Through the centuries those 10,000 stones have remained in their original positions making up the four walls of the Haram [confines of the Roman Fortress Antonia] as a prominent and dominant architectural facility in the City of Jerusalem. SUMMARY Tradition holds strong that the current Temple Mount is the original location of the Temples; however, the testimony of eye-witnesses who were at Jerusalem before, during and after the diestruction of Jerusalem certify otherwise. In addition—and certainly more importantly—is the prophecy of Yeshua that “You see all these? Yes! I tell you, they will be totally destroyed—not a single stone will be left standing!” The First and Second Temples {of Solomon and Zerubbabel) were located on the Ophel mound just to the north of the original Mount Zion on the southeast ridge. We will investigate more concerning this in our following sessions. I trust this teaching will add insight into the REAL location of the First and Second Jewish Temples … AND … where the Third Temple may be built. Baruch haba b'Shem ADONAI. Your friend, Prince Handley University of Excellence _____________________ Rabbinical & Biblical Studies[Scroll down past English, Spanish and French] The Believer's Intelligentsia ________________________

UNIVERSITY OF EXCELLENCE Prince Handley President / Regent PRINCE HANDLEY PORTAL 1,000's of FREE Resources WWW.REALMIRACLES.ORG INTERNATIONAL Geopolitics | Intelligence | ProphecyWWW.UOFE.ORG LOCATION OF THE JEWISH TEMPLE ~ PART 2 OPHEL MOUND VS TEMPLE MOUNT 24/7 Prince Handley teachings, BLOGS and podcasts > STREAM Twitter: princehandley Subscribe FREE to Prince Handley Teaching & Newsletter ____________________________ DESCRIPTION In this session we will discuss several items that reveal difference between the currently referred to area of the Temple Mount … AND … where the First and Second Temples (including the Roman rebuild of the Jewish Temple on those locations) were actually located. We will discuss the following: ■ Size of the Temple compared to Dome of the Rock Complex = Roman Fortress Antonia. ■ Eye witness certifications of both the location of the Jewish Temple AND destruction of the Jewish Temple. ■ Location of the Temple as certified by the Holy Scriptures. ____________________________   LOCATION OF THE JEWISH TEMPLE ~ PART 2 OPHEL MOUND VS TEMPLE MOUNT The construction of the Third Jewish Temple could begin immediately IF the Jewish leaders ... and the Temple Institute ... understood that the First and Second Jewish Temples were NEVER located on the Dome of the Rock Complex; Haram al-Sharif. This is Part Two in a Series to develop a construct proving that the Jewish Temple was NOT on the traditional location (referred to as the Temple Mount), but was in the City of David. In this message we develop the construct that the First and Second Jewish Temples were located on the Ophel mound just to the north of the original Mount Zion on the southeast ridge. WHO WAS JOSEPHUS Titus Flavius Josephus, born Yosef ben Matityahu, was a first-century Romano-Jewish historian and military leader, best known for The Jewish War, who was born in Jerusalem—then part of Roman Judea—to a father of priestly descent and a mother who claimed royal ancestry. Born AD 37/38, Jerusalem—died AD 100, Rome—was a Jewish priest, scholar, and historian who wrote valuable works on the Jewish revolt of 66–70 and on earlier Jewish history. His major books are History of the Jewish War (75–79), The Antiquities of the Jews (93), and Against Apion. Josephus' works are the most thorough histories of the period that we have. So long as we retain some skepticism, his writings provide the greatest insight into what happened to the Jewish people during a five hundred year period. IMPORTANT Josephus lived in Jerusalem BEFORE the destruction, DURING the destruction, and AFTER the destruction of the Second Temple. According to the historian Josephus Flavius, hundreds of thousands of Jews perished in the siege of Jerusalem and elsewhere in the country, and many thousands more were sold into slavery. Texts by Josephus mentioned that Herod stated dogmatically that his Temple (though enlarged to be double in size of the former Temple) was still located in the same general area as that of the former Temples. The eyewitness account of Eleazar―who led the final contingent of Jewish resistance to the Romans at Masada―stated that the Roman fortress which had long been in Jerusalem was the ONLY structure left by 73 C.E. In other words, Messiah Yeshua (Jesus) was right: As Yeshua left the Temple and was going away, his talmidim came and called his attention to its buildings. But he answered them, “You see all these? Yes! I tell you, they will be totally destroyed—not a single stone will be left standing!” [Mattiyahu (Matthew) 24:1-2] ~  ~  ~  ~  ~  ~  ~  ~ NOTICE The stones of the Roman Fortress (Fort Antonia) were left standing where the Dome of the Rock Complex (Haram al-Sharif) is NOW located … referred to commonly as the Temple Mount area.  ~  ~  ~  ~  ~  ~  ~  ~ The Dome of the Rock is built on top of the Foundation Stone, which is sacred to both Jews and Muslims. According to Jewish tradition, the stone is the “navel of the Earth”—the place where creation began, and the site where Abraham was poised to sacrifice Isaac. The Temple which existed in Jesus' day (and where the First Temple was previously located) was NOT located on the area referred to NOW as the Temple Mount (Dome of the Rock Complex or Haram al-Sharif). Both the First and Second Temples were located on Ophel mound over the area of the Gihon Spring. The Jewish people knew—up to the period that Islam emerged, even to the time of the Crusades—that the southeast ridge was the location of their "Mount Zion" and the site of all the Temples built in Jerusalem. Indeed, modern scholars realize that this is true for the real location of "Mount Zion," however, these same scholars and religious leaders fail to place the "Temple Mount" at that "Mount Zion" on the southeast ridge where it obviously belongs. The Holy Scriptures clearly place the 1st and 2nd Jewish Temples over and around the Gihon Spring on the southeast ridge (on top of the original "Mount Ophel") in Mount Zion, City of David. But scholars and religious leaders continue insisting (and even dogmatically demanding) that the Temples of Solomon, Zerubbabel and Herod were centered within the parameters of the Haram esh-Sharif. ~  ~  ~  ~  ~  ~  ~  ~ IMPORTANT QUESTION GUESS WHO WANTS TO BELIEVE THAT THE FIRST AND SECOND JEWISH TEMPLES WERE LOCATED ON THE CURRENT “DOME OF THE ROCK COMPLEX” … OR WHAT IS COMMONLY REFERRED TO AS THE TEMPLE MOUNT? ■ TEMPLE INSTITUTE: TRADITION SINCE 1099 C.E. ■ ISLAM: BELIEF THAT THE DOME OF THE ROCK IS OVER MOUNT MORIAH ■ SATAN: IF ISRAEL AND THE JEWS CAN NOW BUILD THE THIRD TEMPLE IN ANOTHER AREA─NOT THE COMMONLY CALLED TEMPLE MOUNT AREA─AN AREA WHERE THE FIRST AND SECOND TEMPLES ACTUALLY STOOD … IT WOULD SPEED UP THE RETURN OF MESSIAH AND THE JUDGMENT OF SATAN. ~  ~  ~  ~  ~  ~  ~  ~ SOME OTHER POINTS TO CONSIDER The dimensions of the Temple (with its unique shape and characteristics) could NOT be the same as Fort Antonia―Haram al-Sharif = Dome of the Rock Complex—where the “current” Temple Mount is located. The Haram al-Sharif (current Dome of the Rock Complex referred to as the Temple Mount) also fits within the average size of a Roman camp (50 acres), while the temple complex described by Josephus was only nine acres--typical of other Roman-Greco temple complexes of the period.   The size of the Fortress Antonia―based on Josephus and other evidence―show that around 6,000 soldiers were housed there … PLUS 4,000 support personnel. It was like a small city with roads, bakeries, brothels, court rooms and barracks. Herod built the fortress to protect the Jewish Temple. He named it for his patron Mark Antony (83–30 BCE). The fortress housed the Roman garrison of Jerusalem. Also, IF—as some “Temple Mount proponents argue”—Fort Antonia was at some other location than the present Haram al-Sharif (Dome of the Rock Complex), then WHY were NOT the Herodian stones from Fortress Antonia found together at another location AND WHY do BOTH Josephus AND Eleazar―who led the final contingent of Jewish resistance to the Romans at Masada―certify as eye-witnesses that the Roman fortress which had long been in Jerusalem was the ONLY structure left after the destruction of Jerusalem by Titus and his forces. Josephus mentioned the utter ruin of the Temple and all the City of Jerusalem, but he gave no reference that the Haram al-Sharif was ordered to be retained or that Titus and his general staff commanded those walls should continue to remain intact. But they have survived unto our modern times. Through the centuries those 10,000 stones have remained in their original positions making up the four walls of the Haram [confines of the Roman Fortress Antonia] as a prominent and dominant architectural facility in the City of Jerusalem. SUMMARY Tradition holds strong that the current Temple Mount is the original location of the Temples; however, the testimony of eye-witnesses who were at Jerusalem before, during and after the diestruction of Jerusalem certify otherwise. In addition—and certainly more importantly—is the prophecy of Yeshua that “You see all these? Yes! I tell you, they will be totally destroyed—not a single stone will be left standing!” The First and Second Temples {of Solomon and Zerubbabel) were located on the Ophel mound just to the north of the original Mount Zion on the southeast ridge. We will investigate more concerning this in our following sessions. I trust this teaching will add insight into the REAL location of the First and Second Jewish Temples … AND … where the Third Temple may be built. Baruch haba b'Shem ADONAI. Your friend, Prince Handley President / Regent University of Excellence Subscribe FREE to Prince Handley Teachings & Newsletter 24/7 Prince Handley BLOG _________________________ Rabbinical & Biblical Studies The Believers' Intelligentsia Prince Handley Portal(1,000's of FREE resources) Prince Handley Books OPPORTUNITY If you would like to partner with Prince Handley and help him do the Spirit exploits the LORD has assigned him, Click thIs secure DONATE or the one below. God will reward you abundantly on earth … and in Heaven! A TAX DEDUCTIBLE RECEIPT WILL BE SENT TO YOU __________________________

Shmulevitz, fue un polaco que falleció a la edad de 75 años. Emigró a Palestina cuando tenía 17 años, convencido que solo la fuerza militar garantizaría un estado judío, enfrentó las directrices restrictivas de los británicos participando como miembro heróico de organizaciones de resistencia militar clandestina, que operaron para incitar la salida británica de Palestina. Fue herido en múltiples ocasiones, estuvo encarcelado seis veces desde donde ingeniosamente planeaba y ejecutaba su fuga; fue sentenciado a pena de muerte pero por la indignación del pueblo resultó favorecido por un cambio de sentencia a cadena perpetua. Finalmente fue indultado para posteriormente servir como director general de la oficina del Primer Ministro bajo Menachem Begin.

www.LynneCockrum-Murphy.com Lynne’s Books on Amazon I would like to give 3 main points about my books A Journey with Matityahu (Mathew) Book 1 Awakening and Book 2 Living God Consciousness I can give a few examples from the book of: divine timing, the value of a wise teacher and higher consciousness. I would like to mention at the end that I have a program coming up called Imagine You – You Changing the World. It’s a 3 month spiritual interactive and empowering weekly session limited to just 9 members.

In Siman 682, The Shulhan Aruch outlines the Halachot of inserting the special Hanukah addition of "Al Hanissim" in the Tefilot and Birkat Hamazon. One issue is whether it is permissible for the Shliah Sibbur to remind the congregation to insert "Al Hanisim" in the middle of Arbit. Does announcing "Al Hanisim", after the Kaddish before the Amidah, constitute a Hefsek (interruption) of the Tefila?In Siman 236:2, Maran rules that it is permissible to do so for "Ya'aleh V'Yavo" on Rosh Hodesh. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) there adds that this applies to "Al Hanisim" on Hanukah as well. The Ner Sion, agrees with this, according to the letter of the law, since it is done "L'sorekh Tefila"-for the purpose of prayer, it is not considered a Hefsek (interruption). The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) in Parashat Pekudeh brings down that this was the custom of some communities. However, the accepted custom is not to announce "Al Hanisim," but rather, the first person to reach "Al Hanisim" in the silent Amidah raises his voice to remind the rest of the congregation.If one forgot to insert "Al Hanisim" in the Amidah, he is not required to repeat the Amidah. The Poskim discuss whether it is better to skip "Al Hanisim" in order to complete the Amidah in time to recite the "Nakdishach," which according to some authorities is a fulfillment of the Torah obligation to sanctify God's name. Their conclusion is that one should continue to pray the full text of the Amidah and not skip "AL Hanisim" since that is the Misva that he is currently engaged in. If one inserted the "Al Hanisim in the wrong place, for example he said it in the beracha of "Reseh," where Ya'aleh V'Yavo is usually inserted, he must say it again in the correct place-the Beracha of "Modim." The Sha’ar Ha’siyun (Rav Yisrael Meir Kagan of Radin, 1839-1933) in 682:2 rules that the insertion of "Al Hanisim" in the wrong place does not constitute a Hefsek (interruption) that would require him to repeat the entire Amidah. The Hachamim did not institute a Hanukah insertion in Beracha "Me'en Shalosh"-the Beracha after snacks, and there is much discussion as to why that is.There are numerous variant versions of the text of the "Al Hanisim." Hacham Ovadia held that it should begin "V'Al Hanisim," whereas Hacham Bension held that the custom is to say "Al Hanisim." Some have the custom to say "Bimeh Matityah," without a Vav, instead of MatityahU. Some say "Matatyah," as is written in the Siddur "Kol Yaakov." However, our custom is to say "Matityah," which is the prevailing version. Some have the reading "L'Hashkiham," instead of "Le'shakeham." Some say "Toratach," as opposed to those who say, "MiToratach." Some say "Hashmona'ee," as opposed to those who read "Hashmonai." Each person should follow his tradition. SUMMARYOne should not announce "Al Hanissim" during the Tefila to remind the congregation."Al Hanisim" should not be skipped in order to finish the Amida in time to answer Nakdishach.If one inserted "Al Hanisim" in the wrong place, he must say it again in its proper place.There are many variant versions of the text of "AL Hanisim," and everyone should follow their tradition.

An empath is viewed as a person who understands the experiences of others emotionally and sometimes even physically. They typically will filter the world through their intuition and can have difficulty understanding what they are feeling.Empaths can fear losing their own identity. In their relationships, the traditional paradigm should be redefined if it is to succeed. Empaths can restore their balance by being in nature and even though empaths are considered rare, they do make up about 15% of the population.Today's show helps the listener understand how to function more easily in the world as an empath.Lynne Cockrum-Murphy Ed.D. LISAC is a teacher, licensed counselor, healer and speaker specializing in assisting spiritually-minded people live in “possibility and realization”. She's also a Theta Healer as well as a best selling author. Her newest book, A Journey with Matityahu can be found on Amazon.You can reach Lynne Cockrum-Murphy at www.DesertJewel.org or call 602-569-6078.

MARY MAGDALENE Introduction ➢ Related Scriptures: Matthew 27:56, 61; 28:1; Mark 15:40, 47; 16:1-19; Luke 8:2; 24:10; John 19:25; 20:1-18.• Sex worker, saint, sinner, witness, wife? • Before the cross, she is found only once in the Gospel tradition: Luke’s notices that she had been possessed by seven demons but cured by Jesus. • She and other women provide Jesus financial support. Her Name • A popular first century name.• She is distinguished from the other Mary(s) by the name Magdalene. Her Identity • In the gospels several women named Mary come into the story of Jesus. • Mary the mother of Jesus (Luke 1:26-35) • Mary of Bethany (John 11) • Mary the mother of James and Joseph (Mark 15:40) • Mary the wife of Clopas (John 19:25) Her Home • Magdala means “tower” or “castle,” and in the time of Christ was a thriving, populous town on the coast of Galilee about three miles from Capernaum. • Magdala was also the home of Jewish leader Yosef ben Matityahu (later known as historian Josephus Flavius). First Meeting (Luke 8:1-3) • Luke introduces several women whom Jesus cured and who then followed him and supported him “out of their means.” • Among them is Mary Magdalene, from whom seven demons had gone forth (c.f. Mark 16:9). At the Last Supper? • There is a debate whether the effeminate figure to Jesus’s right was in fact Mary Magdalene. • The significance of her seat lies in the prized position above the twelve male apostles. The Controversy • Since 1969, when the Catholic Church admitted that it had mistakenly identified Mary Magdalene as a sex worker, the call for women in church leadership positions grew louder. The Crucifixion Accounts • Mary appears in all four Crucifixion scenes (Mark 15:40; Matt. 27:56; Luke 23:49; John 19:25), and in all the lists, her name is given first. The Resurrection Accounts • Mark’s scene is ironic that she comes to anoint the body, but it is too late (Mark 14:8). • In Matthew’s account she comes to “watch” the tomb when she experiences as angelophany. She runs to report the Resurrection and is greeted by Jesus (28:9-10) and receives a commission. • Luke diminishes her role by emphasizing the male disciples. The Johannine Garden Account • In John, there is only one woman at the tomb, not three. • Mary runs to Peter and the Beloved Disciple (20:2) to announce the empty tomb. She speaks in the plural. Why “we”? • Mary sees two angels where Jesus was lain (20:12). • Mary supposes to see the gardener. It is Jesus and she clings to him (20:17). The Symbolism • The garden reference suggests Eden; according to Ambrose and Augustine, given that woman was the source of sin, she first receives the cure. Non-Biblical Accounts • The Acts of Philip • The Gospel of Thomas • The Gospel of Philip • The Gospel of Mary Magdalene • Ecclesiastical History of Zacharias Rhetor Questions to Consider • Without Mary Magdalene’s vision of the risen Christ, could Christianity have survived? • Why are there such strong desires on the part of many to depict Mary Magdalene as a prostitute? As Jesus’ lover or wife? • Do the Gnostic texts have any historical credibility? How might one tell?

A 2a parte da Mensagem do Episódio (#13) da Série PESTES À LUZ DA BÍBLIA - Se a Figueira da Parábola de Mateus 24.32,33 e Marcos 13.28 é Israel, de que maneira a forma como esta nação lida com o Covid19 pode nos despertar? O que os rabinos tem dito sobre a Peste do Coronavírus? O Rabino Matityahu Glazerson, a partir deste Código da Bíblia, fez um vídeo no início deste mês abril de 2020, no qual declara que o nome “coronavírus” pode ser encontrado no Torá pelo código matemático da bíblia. No vídeo, o rabino apontando várias notícias que apontam para o surto de coronavírus originário nos mercados da China por causa das comidas exóticas como ratos, cobras, morcegos, peixes sem barbatana e filhotes de lobo, alguns destes animais são comidos ainda vivos por alguns chineses - Glazerson descreveu um trecho do Livro de Levítico que falou sobre o importância de não comer alimentos impuros.Assista: https://www.jpost.com/judaism/secret-bible-codes-allegedly-predict-worldwide-coronavirus-outbreak-616048 A Bíblia cita os animais que a nação do antigo Israel deveriam considerar impuros no livro de Levítico (entre os judeus o livro é chamado Vaicrá), no capítulo 11,1-46, há a lista de animais que não se deve comer. Pelo chamado Código da Bíblia o rabino Matityahu Glazerson, utilizando, a metodologia do Código da Bíblia, algo conhecido como Sequência de letras equidistantes (ELS), neste trecho de Levítico 11 contém como letras hebraicas kuf, reish, vav, nun e ei: "Corona"; a segunda sequencia que ele declara haver achado foram as letras hebraicas vav, yud, reish, vav e samech: que é a combinação que gera a palavra “vírus” em hebraico; outra sequencia foi: alef, bet, reish, mem, het e yud, que é a expressão hebraica eiver mehai, ou membro dos vivos. Isso, ele disse, refere-se ao pecado de comer o membro de um animal ainda vivo, que é uma parática de alguns chineses na região da cidade de whuham. Em outra parte do video, ele mostra como letras samech, yud, nun e yud, que formam a palavra hebraica sini que é o vocábulo “chinês” na língua hebraica, o idioma de Israel. Glazerson publicou mais de 30 livros sobre códigos bíblicos e assuntos relacionados. Ele está listado no site da Universidade Hebraica de Jerusalém e está associado a um movimento que trabalha clamando pela vinda do messias judeu. O jornal Israel Today, influeniado pelas consequências do corona vírus na China, Italia e Espanha, no 20/02. publicou uma matéria sobre rabinos proeminente entre os ultraordoxo que estão enfatizando como nunca antes a mensagem da iminete chegada do Messias judeu. Este jornal publicou uma matéria inforam que em uma entrevista recente, numa das principais rádios israelenses, mostrou novamente rabinos proeminentes explicando que o Messias está prestes a se revelar. O rabino YAAKOV ZISHOLTZ disse no dia 16/2/2020 à emissora de Radio 2000 que o rabino Chaim Kanievsky recentemente disse a ele que ele (Kanievsky) já está em contato direto com o Messias.Para entender por que os judeus religiosos estão levando isso a sério, é importante saber que o rabino Chaim Kanievsky é considerado um dos dois ou três principais rabinos da comunidade judaica ultraortodoxa em Israel.E o rabino Zisholtz diz que Kanievsky e outros rabinos da ala mais mística (chamada de Cabala branca, cabala iluminada) agora o incumbiram de informar o público da chegada iminente do Messias. Saiba mais: https://www.israeltoday.co.il/read/israeli-rabbi-says-hes-already-holding-meetings-with-messiah/ #pandemia #coronavirus #profecia #profeta #rabino #pestilência #judaismo #messias #terceiro templo --- Send in a voice message: https://anchor.fm/robson83/message

Parasha Acharei Mot connections to Matityahu 15.10-20 and Mark 12.28-34 --- Send in a voice message: https://anchor.fm/emet/message

Lynne Cockrum-Murphy is an intuitive consultant specializing in supporting spiritual people to achieve freedom from limiting beliefs, to change work and life conditions to a happier state and to embrace an expanding sense of self and possibility. She uses ThetaHealing®, Access Bars®, Divine guidance and counseling to support clients in all their personal goals. With decades of experience teaching and counseling, she uses her broad skill set to guide people in their quest. Lynne received her bachelor’s degree from the University of Nevada, Master’s Degree from the University of Oregon and her doctorate from Arizona State University. She is a certified ThetaHealer® and Instructor, a certified Access Consciousness Bars® healer, a meditation instructor, a licensed substance abuse counselor since 2003, a retired adjunct university professor, and an Amazon best-selling author. Her previous books, Living Hope: Steps to Leaving Suffering Behind and Unfolding the Mystery of Self – We are Never Alone, were both Amazon #1 Best sellers. Living Hope describes how she moved beyond traumas in her childhood, loss, and family dysfunction. The book is a model of hope, action and success for those who also suffered trauma and seek a life of spirituality and inner peace. Unfolding the Mystery of Self goes well beyond her story of tragedy and trauma in Living Hope and explores the spiritual journey of study and mystical experiences. She describes the development of psychic and healing gifts. Moving beyond one’s personality to the awareness that enlightenment isn’t just for Buddhists. A Journey with Matityahu, her first fictional work, is a story of an ordinary young man, Daniyyel who observes miraculous moments in his friend Matityahu’s life and wants that same awareness in his own.   

The Hanukah Dilemma – The Birth of Judaism How the Rabbis stole Hanukah and gave Judaism a new life notes ------------- They celebrated it for eight days with gladness like Sukkot and recalled how a little while before, during Sukkot they had been wandering in the mountains and caverns like wild animals. So carrying lulavs [palm branches waved on Sukkot]…they offered hymns of praise (perhaps, the Hallel prayer) to God who had brought to pass the purification of his own place. (II Maccabees 10:6-7) Babylonian Talmud 21b What is the reason for Hanukkah? For our rabbis taught: On the twentyfifth of Kislev begin the days of Hanukkah [which are eight] on which a lamentation for the dead and fasting are forbidden. For when the Greeks entered the Temple, they defiled all the oils therein, and when the Hasmonean dynasty prevailed against and defeated them, they searched and found only one jug of oil which lay with the seal of the kohen gadol, but which contained enough for one day's lighting only; yet a miracle occurred and they lit the lamp for eight days. The following year these days were appointed a festival with the recitation of hallel and thanksgiving. מאי חנוכה דתנו רבנן בכ"ה בכסליו יומי דחנוכה תמניא אינון דלא למספד בהון ודלא להתענות בהון שכשנכנסו יוונים להיכל טמאו כל השמנים שבהיכל וכשגברה מלכות בית חשמונאי ונצחום בדקו ולא מצאו אלא פך אחד של שמן שהיה מונח בחותמו של כהן גדול ולא היה בו אלא להדליק יום אחד נעשה בו נס והדליקו ממנו שמונה ימים לשנה אחרת קבעום ועשאום ימים טובים בהלל והודאה   Who were the Maccabees and/or the Hasmoneans? The revolt begins, in fact, when the patriarch of the Maccabees (as the family that led the campaign came to be known) kills a fellow Jew who was in the act of obeying the king's decree to perform a sacrifice forbidden in the Torah. The Maccabean hero also kills the king's officer and tears down the illicit altar. These were blows struck for Jewish traditionalism, and arguably for Jewish survival and authenticity, but not for religious freedom. The Meaning of Hanukkah - A celebration of religious freedom, the holiday fits well with the American political tradition. By JON D. LEVENSON December 16, 2011     In a fascinating book written by Harvard scholar Shaye J.D. Cohen; From the Maccabees to the Mishnah, the author follows the emergence of Jewish sects starting from the Maccabees and culminating with the emergence of the Pharisees (Rabbinic Judaism), Essenes, Samaritans, Christians, Sicarii and zealots .  He writes: The Maccabean period lasted a century, from the victory of 164 B.C.E. to the entrance of the Romans into Jerusalem in 63 B.C.E. During their tenure, the Maccabees gradually increased their power and prestige, They began as rebels against the Seleucid empire, but less than ten years after Judah’s death his brother was appointed high priest by a relation of Antiochus Epiphanes!  By the 140s and 130s B.C.E. the Seleucids had little choice but to accept the independence of the Maccabean state. The rise of the Maccabees within the Jewish polity was just as phenomenal. They began as insignificant country priests and became high priests and kings, the rulers of an independent state. They pursued an aggressive foreign policy, seeking alliance with Rome against the Seleucids and carving out for themselves a kingdom larger than that of David and Solomon. Their fall from power was caused by both internal and external enemies…. Their fall from power was caused by both internal and external enemies. During the reigns of John Hyrcanus (135-104 B.C.E.) and Alexander Jannaeus (103-76 B.C.E.), many Jews opposed Maccabean rule. These opponents were not “Hellenizers” and “law- less” Jews who supported Antiochus’ attempt to destroy Judaism, but loyal Jews who had had enough of the Maccabees’ autocratic ways.  [p15]   The Hasmonean dynasty was not itself a sect; it was the corrupt ruling power under whose rule it became clear that the Jewish Commonwealth and Temple were doomed. The sects were a natural response… the emergence of a plan for a new age.  The Hasmoneans left little more than a trail of blood.  They took power, land and made treaties with foreigners when it served their purpose.  Their dynasty ended when the wicked Herod was appointed Governor.. they had prepared the way.   Of interest: “The opponents of Herod the Great called him a “half-Jew” because he was a decedent of the Idumeans, who had been forcibly converted to Judaism by the Maccabees.” [p.54]   In the Talmud (Kiddushin 66a) there is an account of a Hasmonean King named Yannai: It happened that King Yannai went to Kochalis in the desert and conquered 60 cities.  Upon his return he was exceedingly happy and so he invited all the sages of Israel to a celebration…they served delicacies on gold tables and they feasted. ….  There was there a certain elder named Yehudah ben Gedidyah.  He said to Yannai: “King Yannai!  Be satisifed with the crown of kingship; leave the crown of Kehunah for the descendants of Aaron.”  Yannai removed the sages from the feast. Eliezer ben Poira said to King Yannai: “King Yannai! If an ordinary Jew were treated in this way it would be his lot, but you are a King AND Kohen Gadol, is this your lot?”   … immediately Yannai executed all the sages of Israel and the world was bereft of Torah knowledge until Shimon ben Shetach came and returned the Torah to its former standing. מעשה בינאי המלך שהלך לכוחלית שבמדבר וכיבש שם ששים כרכים ובחזרתו היה שמח שמחה גדולה וקרא לכל חכמי ישראל אמר להם אבותינו היו אוכלים מלוחים בזמן שהיו עסוקים בבנין בית המקדש אף אנו נאכל מלוחים זכר לאבותינו והעלו מלוחים על שולחנות של זהב ואכלו והיה שם אחד איש לץ לב רע ובליעל ואלעזר בן פועירה שמו ויאמר אלעזר בן פועירה לינאי המלך ינאי המלך לבם של פרושים עליך ומה אעשה הקם להם בציץ שבין עיניך הקים להם בציץ שבין עיניו היה שם זקן אחד ויהודה בן גדידיה שמו ויאמר יהודה בן גדידיה לינאי המלך ינאי המלך רב לך כתר מלכות הנח כתר כהונה לזרעו של אהרן שהיו אומרים אמו נשבית במודיעים ויבוקש הדבר ולא נמצא ויבדלו חכמי ישראל בזעם ויאמר אלעזר בן פועירה לינאי המלך ינאי המלך הדיוט שבישראל כך הוא דינו ואתה מלך וכהן גדול כך הוא דינך ומה אעשה אם אתה שומע לעצתי רומסם ותורה מה תהא עליה הרי כרוכה ומונחת בקרן זוית כל הרוצה ללמוד יבוא וילמוד אמר רב נחמן בר יצחק מיד נזרקה בו אפיקורסות דהוה ליה למימר תינח תורה שבכתב תורה שבעל פה מאי מיד ותוצץ הרעה על ידי אלעזר בן פועירה ויהרגו כל חכמי ישראל והיה העולם משתומם עד שבא שמעון בן שטח והחזיר את התורה ליושנה The Hasmanoim destroyed the historical division of power between the king and the priest, Temple and State. King Yannai Alexander Yannai was a son of Yochanan Hyrkanos, son of Simeon, a son of Mattathias (Matisyohu), the son of Yochanan the High Priest. Thus, Alexander Yannai was a great-grandson of the first Hasmonean, who, together with his heroic sons, fought against the Greek King Antiochus. Their self sacrifice for the Torah and for the Jewish people, resulted in the truly delightful and inspiring holiday of Chanukah. Yannai inherited the royal crown at the age of 23, after the early death of his older brother Yehudah Aristobulus. Yehudah Aristabulus was the first of the Hasmoneans who was not satisfied merely with the title "Nasi" (Prince) and had himself crowned as "king."   The Talmud (Babylonian Talmud Rosh Hashanah 18b) recounts: Once in the city of Lod they decreed a fast on the holiday of Hanukah.  In response, Rabbi Eliezer went to a bathhouse and took a bath and Rabbi Yehoshua went to a barber in Lod and had his haircut.  These two rabbis said to the people of Lod who had fasted: “Go out and make another fast on account of the fact that you fasted on Chanukah.” We learn from this that the Holiday of Hanukah was controversial, even then… clearly some Jews did not believe that the re-packaging of Hanukah as a festival of lights had done the job.  Their hatred for the Hasmanoim was so great that they actually fasted on Hanukah. The Talmud in Rosh HaShana continues: “On the Third of Tishrei, the superfluous mention of God’s name was removed from secular documents.  For the Greek kingdom had decreed that God’s name not be mentioned, and when the Hasmoneans took power they decreed that people should mention God’s name EVEN in secular documents.  And so they would write, ‘In the year so and so to Yochanan who is the Kohen Gadol to the Supreme God (kohen gadol le-el elyon).’  When the sages heard about this matter they were displeased, for they said: ‘Tomorrow this person will repay his debt and the unneeded document will be found lying in a garbage heap.’  And so they nullified the Hasmonean decree.  That day they made into a festival.” What makes this story remarkable is that the Third of Tishrei is also a fast day… it is the Fast of Gedaliah… the first instance of Jew-on-Jew assassination that occurred in the time of Jeremiah where the governor that Jeremiah supported was killed as a Babylonian collaborator by a zeolot. It would seem that even though the 3rd of Tishrei was a fast day (Tzom Gedlaiah) which is observed by Orthodox Jews till today on the day after Rosh HaShanah, the Rabbis saw no contradiction in celebrating the nullification of a Hasmonean decree.  It would appear that the Rabbis made a connection between the Jew-on-Jew violence of the zealots in Jeremiah’s generation with the similar action of the Hasmoneans in their own.  Nullifying a Hasmonean decree was an act in the spirit of the fast of Gedalya.   The blessing: And [we thank You] for the miracles, for the redemption, for the mighty deeds, for the saving acts, and for the wonders which You have wrought for our ancestors in those days, at this time—  In the days of Matityahu, the son of Yochanan the High Priest, the Hasmonean and his sons, when the wicked Hellenic government rose up against Your people Israel to make them forget Your Torah and violate the decrees of Your will. But You, in Your abounding mercies, stood by them in the time of their distress. You waged their battles, defended their rights, and avenged the wrong done to them. You delivered the mighty into the hands of the weak, the many into the hands of the few, the impure into the hands of the pure, the wicked into the hands of the righteous, and the wanton sinners into the hands of those who occupy themselves with Your Torah. You made a great and holy name for Yourself in Your world, and effected a great deliverance and redemption for Your people Israel to this very day. Then Your children entered the shrine of Your House, cleansed Your Temple, purified Your Sanctuary, kindled lights in Your holy courtyards, and instituted these eight days of Hanukah to give thanks and praise to Your great Name. עַל הַנִּסִּים וְעַל הַפֻּרְקָן וְעַל הַגְּבוּרוֹת וְעַל הַתְּשׁוּעוֹת וְעַל הַנִּפְלָאוֹת וְעַל הַנֶּחָמוֹת שֶׁעָשִׂיתָ לַאֲבוֹתֵינוּ בַּיָּמִים הָהֵם בַּזְּמַן הַזֶּה. בִּימֵי מַתִּתְיָהו בֶן יוֹחָנָן כֹּהֵן גָּדוֹל חַשְׁמוֹנָאִי  וּבָנָיו כְּשֶׁעָמְדָה מַלְכוּת יָוָן הָרְשָׁעָה עַל עַמְּךָ יִשְׂרָאֵל לְהשַׁכִּיחָם תּוֹרָתָךְ  וּלְהַעֲבִירָם מֵחֻקֵּי רְצוֹנָךְ וְאַתָּה, בְּרַחֲמֶיךָ הָרַבִּים, עָמַדְתָּ לָהֶם בְּעֵת צָרָתָם: רַבְתָּ אֶת רִיבָם דַּנְתָּ אֶת דִּינָם נָקַמְתָּ אֶת נִקְמָתָם מָסַרְתָּ גִבּוֹרִים בְּיַד חַלָּשִׁים וְרַבִּים בְּיַד מְעַטִּים וּטְמֵאִים בְּיַד טְהוֹרִים וּרְשָׁעִים בְּיַד צַדִּיקִים וְזֵדִים בְּיַד עוֹסְקֵי תוֹרָתֶךָ וּלְךָ עָשִׂיתָ שֵׁם גָּדוֹל וְקָדוֹשׁ בְּעוֹלָמָךְ וּלְעַמְּךָ יִשְׂרָאֵל עָשִׂיתָ תְּשׁוּעָה גְדוֹלָה וּפֻרְקָן כְּהַיּוֹם הַזֶּה וְאַחַר כֵּן, בָּאוּ בָנֶיךָ לִדְבִיר בֵּיתֶךָ וּפִנּוּ אֶת הֵיכָלֶךָ וְטִהֲרוּ אֶת-מִקְדָּשֶׁךָ וְהִדְלִיקוּ נֵרוֹת בְּחַצְרוֹת קָדְשֶׁךָ וְקָבְעוּ שְׁמוֹנַת יְמֵי חֲנֻכָּה  אֵלּוּ לְהוֹדוֹת וּלְהַלֵּל לְשִׁמְךָ הַגָּדוֹל. The schoolmen propounded a question: Should the 'Hanukah incident be mentioned in the benediction after meals? Shall we assume that because it is rabbinical it is unnecessary? or, for the sake of the proclamation of the miracle, it should? Said Rabba in the name of R. S'haura, quoting R. Huna: "It is not necessary; however, if one wishes to do it, he should incorporate it in the thanksgiving part. R. Huna b. Judah chanced to visit Raba's academy [and] thought to mention it [Hanukkah] in [the benediction] ‘he will rebuild Jerusalem.’ Said R. Shesheth to them [the scholars], It is as the Prayer: (the Amidah – 18 Benedictions]  just as [it is inserted in] the Prayer in the [benediction of] ‘Thanks,[Modi’im anachnu Lach and not Shma Kolaein – hear our prayer] so [is it inserted in] grace after meals in the [benediction of] ‘Thanks' ." Babylonian Talmud Sabbath 24a איבעיא להו מהו להזכיר של חנוכה בברכת המזון כיון דמדרבנן הוא לא מדכרינן או דילמא משום פרסומי ניסא מדכרינן אמר רבא אמר רב סחורה אמר רב הונא אינו מזכיר ואם בא להזכיר מזכיר בהודאה רב הונא בר יהודה איקלע לבי רבא סבר לאדכורי בבונה ירושלים אמר להו רב ששת כתפלה מה תפלה בהודאה אף ברכת המזון בהודאה   The purified temple – a failed model But the newfound importance of the temple could not hide several difficult problems. Built by a Davidic king, authorized by a prophet, and authenticated through the miraculous manifestation of God (a cloud of smoke and, according to Chronicles, fire from heaven), the first temple was the splendid achievement of a splendid reign. The second temple, by contrast, although authorized by the prophets Haggai and Zechariah, was built by a gentile king and was never authenticated by an overt sign of divine favor. Second Isaiah, in his prophecy announcing God’s selection of Cyrus the Great to be his “anointed one” to free the Jews from the Babylonian captivity and to build the temple, is aware that some Jews do not approve of God’s plan …. The old men who had seen the first temple in its glory cried at the dedication of the second (Ezra 3:12) - apparently tears of sadness, as they contemplated the puny temple that was before them. In the second century B.C.E., the temple’s problematic status was revealed to all. The high priests were corrupted and the temple was profaned by a gentile monarch. Even after it was regained and purified by pious Jews, there was no prophet to approve their work and no miracle to assure them that the temple was once again the abode of God. The Maccabees installed themselves as high priests although they were not of the high priestly line. When the Romans conquered Jerusalem in 63 B.C.E. they entered the sacred precincts, polluting them with their presence. Herod the Great rebuilt the temple magnificently, but his detractors Viewed him as a “half-Jew.” He completely debased the high priesthood, appointing men who had even less claim than the Maccabees to be the legitimate successors of Aaron. [pp131-2] The desecration of the temple and the persecution of Judaism by Epiphanes, the overt corruption of the high priesthood, the Maccabean revolt and the reclamation of the temple through force of arms, and the usurpation of the high priesthood by jonathan the Hasmonean, all these highlighted the problematic status of the temple. Was it legitimate? Was it the real house of God? Even if the temple had been legitimate before, how could one be sure that its purification was efficacious in the eyes of God? The dissonance between the real and the perceived was greater now than before. Through vigorous propaganda the Maccabees sought to legitimate both themselves and the temple they had regained, but many Jews were not convinced. Those who were least convinced formed sects. [161]

Synopsis:  Joseph ben Matityahu fought the Romans as a Jewish General before becoming a trusted advisor to the Flavians.  The Josephus Problem (mathematics):  Given a group of n men arranged in a circle under the edict that every mth man will be executed going around […] The post Episode B18 – The Josephus Problem first appeared on THE ANCIENT WORLD.

Last night in Israel we celebrated the first night of Hanukkah: The festival of lights, or the festival of the dedication of the temple. From dreidels to doughnuts, host Marcela Sulak takes us through the holiday's customs and traditions, and then lets historian Titus Flavius Josephus, born Yosef ben Matityahu, tell the story in his own words. In Hanukkah's spirit of 'light,' Marcela reads a poem by Admiel Kosman, 'A Small Pillar of Fire,' translated specifically for this podcast by Lisa Katz.   Texts: Antiquities of the Jews by Flavius Josephus. Loeb Classical Library (Harvard Press). “Pillar of Fire” by Admiel Kosman, translated by Lisa Katz. From הגענו לאלוהים, Kibbutz Hameuchad, 1998.   Traditional Hanukkah songs used in the show: Sevivon, Sov, Sov, SovKad KatanHaNerot HalaluBanu Khoshech Legaresh