Podcasts about tishri

In this powerful video Pastor Scott teaches the ancient Jewish wedding, the symbolism of the New Moon of Tishri, the rapture of the bride, and the resurrection of the dead.

In this powerful video Pastor Scott teaches the ancient Jewish wedding, the symbolism of the New Moon of Tishri, the rapture of the bride, and the resurrection of the dead.

Leviticus 23 – The Feasts of the Lord: Biblical and Historical Context Leviticus 23 outlines the seven major festivals (appointed times) of Israel, which were central to their worship and communal life. These feasts served as both religious observances and historical commemorations, reinforcing Israel's identity and relationship with God. Understanding the historical and cultural context of these feasts provides insight into their significance in biblical history and how they compare to similar practices in the ancient Near East. 1. The Sabbath (Leviticus 23:1-3) The chapter begins with the Sabbath, a weekly day of rest and worship. The Israelites were commanded to cease from labor on the seventh day, a concept unique among ancient civilizations, where work was often continuous. Historical Context: •The Babylonians had some form of a seven-day cycle, but their “holy days” were often considered unlucky, unlike the Israelites' joyful Sabbath rest. •In contrast to other cultures where rest was mainly for the elite, the Sabbath was a universal command, applying to all people, including servants and foreigners. •The Sabbath foreshadowed the eternal rest believers would have in God, a theme later expanded in Christian theology (Hebrews 4:9-10). 2. The Feasts of Israel The remaining festivals were divided into spring feasts and fall feasts. These were agricultural and historical in nature, marking both harvest cycles and key moments in Israel's history. Spring Feasts (Passover, Unleavened Bread, Firstfruits, Pentecost) These feasts coincided with the barley and wheat harvests, emphasizing God's provision. A. Passover (Leviticus 23:4-5) •Celebrated on the 14th day of Nisan (first month of the Hebrew calendar). •Commemorated Israel's deliverance from Egypt (Exodus 12), when God spared the Israelites who placed lamb's blood on their doorposts. Historical Context: •Other ancient cultures had spring renewal festivals, but Israel's Passover was unique because it celebrated deliverance by God rather than nature gods. •The sacrificial lamb was central, later becoming a powerful symbol of Jesus as the “Lamb of God” (John 1:29). B. Feast of Unleavened Bread (Leviticus 23:6-8) •Lasted seven days after Passover. •No leaven (yeast) was to be eaten, symbolizing purity and separation from Egypt's influence. Historical Context: •Yeast often symbolized corruption in the ancient world. •This feast reminded Israelites of their haste in leaving Egypt and their call to live set apart from pagan nations. C. Feast of Firstfruits (Leviticus 23:9-14) •Took place the day after the Sabbath during Unleavened Bread. •Marked the beginning of the barley harvest by offering a sheaf of the first grain. Historical Context: •Many ancient cultures had firstfruit offerings to their gods, but Israel's offering was unique—it was a thanksgiving act to Yahweh, not a way to manipulate the gods for a better harvest. •This feast foreshadowed Jesus' resurrection, as He is called the “firstfruits of those who have fallen asleep” (1 Corinthians 15:20). D. Feast of Weeks (Pentecost) (Leviticus 23:15-22) •Celebrated 50 days (7 weeks) after Firstfruits. •Marked the wheat harvest and included special grain offerings. Historical Context: •Other nations, such as the Egyptians and Canaanites, had harvest celebrations, but Israel's Pentecost was different because it also commemorated God's giving of the Law at Mount Sinai (Exodus 19). •In the New Testament, Pentecost became the day when the Holy Spirit was poured out (Acts 2), marking the birth of the church. Fall Feasts (Trumpets, Atonement, Tabernacles) These feasts occurred during the fruit and olive harvests and had prophetic significance. E. Feast of Trumpets (Rosh Hashanah) (Leviticus 23:23-25) •Celebrated on the first day of the seventh month (Tishri). •Involved blowing trumpets (shofars) as a call to repentance. Historical Context: •Trumpet blasts in the ancient Near East signified royal announcements or military alerts. •This feast prepared Israel for the upcoming Day of Atonement, much like New Year's celebrations in other cultures signified a time of renewal. F. Day of Atonement (Yom Kippur) (Leviticus 23:26-32) •Occurred on Tishri 10, the most solemn day of the year. •The high priest entered the Holy of Holies to atone for Israel's sins. •Included fasting, confession, and the scapegoat ritual, where one goat was sacrificed and another sent into the wilderness (Leviticus 16). Historical Context: •No other nation had a national day of atonement. •The scapegoat symbolized sin being removed from the community, a concept later fulfilled in Jesus' atoning sacrifice (Hebrews 9:12-14). G. Feast of Tabernacles (Sukkot) (Leviticus 23:33-44) •Lasted seven days from Tishri 15-22. •Israelites lived in booths (temporary shelters) to remember their time in the wilderness after the Exodus. •A joyful feast of thanksgiving. Historical Context: •Similar harvest festivals existed in Canaanite and Mesopotamian cultures, but Israel's Tabernacles focused on God's provision in history, not fertility gods. •In the New Testament, Jesus referred to Himself as the Living Water during this feast (John 7:37-38), linking it to spiritual refreshment. Key Lessons from Leviticus 23 in Historical Context 1.God's Order in Worship – The festivals were structured and timed to teach Israel about God's sovereignty, history, and future plans. 2.Holiness and Separation – Unlike pagan festivals that often involved immorality and idol worship, Israel's feasts were holy convocations focused on God. 3.Agricultural and Spiritual Meaning – The feasts aligned with harvest seasons but also symbolized redemption, judgment, and restoration. 4.Messianic Foreshadowing – Many feasts were prophetic, pointing to Jesus' death, resurrection, and second coming. Leviticus 23 is one of the most significant chapters in the Old Testament because it outlines God's appointed times for Israel, blending history, prophecy, and practical worship. These feasts not only shaped Israel's national identity but also provided a foundation for Christian theology, as many were fulfilled in Christ.Become a supporter of this podcast: https://www.spreaker.com/podcast/sendme-radio--732966/support.

Leviticus 23 – The Feasts of the Lord: Biblical and Historical Context Leviticus 23 outlines the seven major festivals (appointed times) of Israel, which were central to their worship and communal life. These feasts served as both religious observances and historical commemorations, reinforcing Israel's identity and relationship with God. Understanding the historical and cultural context of these feasts provides insight into their significance in biblical history and how they compare to similar practices in the ancient Near East. 1. The Sabbath (Leviticus 23:1-3) The chapter begins with the Sabbath, a weekly day of rest and worship. The Israelites were commanded to cease from labor on the seventh day, a concept unique among ancient civilizations, where work was often continuous. Historical Context: •The Babylonians had some form of a seven-day cycle, but their “holy days” were often considered unlucky, unlike the Israelites' joyful Sabbath rest. •In contrast to other cultures where rest was mainly for the elite, the Sabbath was a universal command, applying to all people, including servants and foreigners. •The Sabbath foreshadowed the eternal rest believers would have in God, a theme later expanded in Christian theology (Hebrews 4:9-10). 2. The Feasts of Israel The remaining festivals were divided into spring feasts and fall feasts. These were agricultural and historical in nature, marking both harvest cycles and key moments in Israel's history. Spring Feasts (Passover, Unleavened Bread, Firstfruits, Pentecost) These feasts coincided with the barley and wheat harvests, emphasizing God's provision. A. Passover (Leviticus 23:4-5) •Celebrated on the 14th day of Nisan (first month of the Hebrew calendar). •Commemorated Israel's deliverance from Egypt (Exodus 12), when God spared the Israelites who placed lamb's blood on their doorposts. Historical Context: •Other ancient cultures had spring renewal festivals, but Israel's Passover was unique because it celebrated deliverance by God rather than nature gods. •The sacrificial lamb was central, later becoming a powerful symbol of Jesus as the “Lamb of God” (John 1:29). B. Feast of Unleavened Bread (Leviticus 23:6-8) •Lasted seven days after Passover. •No leaven (yeast) was to be eaten, symbolizing purity and separation from Egypt's influence. Historical Context: •Yeast often symbolized corruption in the ancient world. •This feast reminded Israelites of their haste in leaving Egypt and their call to live set apart from pagan nations. C. Feast of Firstfruits (Leviticus 23:9-14) •Took place the day after the Sabbath during Unleavened Bread. •Marked the beginning of the barley harvest by offering a sheaf of the first grain. Historical Context: •Many ancient cultures had firstfruit offerings to their gods, but Israel's offering was unique—it was a thanksgiving act to Yahweh, not a way to manipulate the gods for a better harvest. •This feast foreshadowed Jesus' resurrection, as He is called the “firstfruits of those who have fallen asleep” (1 Corinthians 15:20). D. Feast of Weeks (Pentecost) (Leviticus 23:15-22) •Celebrated 50 days (7 weeks) after Firstfruits. •Marked the wheat harvest and included special grain offerings. Historical Context: •Other nations, such as the Egyptians and Canaanites, had harvest celebrations, but Israel's Pentecost was different because it also commemorated God's giving of the Law at Mount Sinai (Exodus 19). •In the New Testament, Pentecost became the day when the Holy Spirit was poured out (Acts 2), marking the birth of the church. Fall Feasts (Trumpets, Atonement, Tabernacles) These feasts occurred during the fruit and olive harvests and had prophetic significance. E. Feast of Trumpets (Rosh Hashanah) (Leviticus 23:23-25) •Celebrated on the first day of the seventh month (Tishri). •Involved blowing trumpets (shofars) as a call to repentance. Historical Context: •Trumpet blasts in the ancient Near East signified royal announcements or military alerts. •This feast prepared Israel for the upcoming Day of Atonement, much like New Year's celebrations in other cultures signified a time of renewal. F. Day of Atonement (Yom Kippur) (Leviticus 23:26-32) •Occurred on Tishri 10, the most solemn day of the year. •The high priest entered the Holy of Holies to atone for Israel's sins. •Included fasting, confession, and the scapegoat ritual, where one goat was sacrificed and another sent into the wilderness (Leviticus 16). Historical Context: •No other nation had a national day of atonement. •The scapegoat symbolized sin being removed from the community, a concept later fulfilled in Jesus' atoning sacrifice (Hebrews 9:12-14). G. Feast of Tabernacles (Sukkot) (Leviticus 23:33-44) •Lasted seven days from Tishri 15-22. •Israelites lived in booths (temporary shelters) to remember their time in the wilderness after the Exodus. •A joyful feast of thanksgiving. Historical Context: •Similar harvest festivals existed in Canaanite and Mesopotamian cultures, but Israel's Tabernacles focused on God's provision in history, not fertility gods. •In the New Testament, Jesus referred to Himself as the Living Water during this feast (John 7:37-38), linking it to spiritual refreshment. Key Lessons from Leviticus 23 in Historical Context 1.God's Order in Worship – The festivals were structured and timed to teach Israel about God's sovereignty, history, and future plans. 2.Holiness and Separation – Unlike pagan festivals that often involved immorality and idol worship, Israel's feasts were holy convocations focused on God. 3.Agricultural and Spiritual Meaning – The feasts aligned with harvest seasons but also symbolized redemption, judgment, and restoration. 4.Messianic Foreshadowing – Many feasts were prophetic, pointing to Jesus' death, resurrection, and second coming. Leviticus 23 is one of the most significant chapters in the Old Testament because it outlines God's appointed times for Israel, blending history, prophecy, and practical worship. These feasts not only shaped Israel's national identity but also provided a foundation for Christian theology, as many were fulfilled in Christ.Become a supporter of this podcast: https://www.spreaker.com/podcast/sendme-radio--732966/support.

The book of Ecclesiastes is one of the Wisdom Books of the OT, along with Job, Psalms, Proverbs and the Song of Songs.Ecclesiastes is traditionally read in the Jewish synagogue on the third day of the Feast of Tabernacles (or, Booths, Sukkot) in late September or early October (15–21 Tishri). It is the time of the annual harvest festival recalling Israel's wilderness experience (Lev 23:33–43). The fact that it is read during a festival of great joy (cf. Neh 8:9) should be a clue that the tone of the book is not considered by Judaism, at least, as pessimistic, but instructive and a no nonsense account of the futility of seeking to find real meaning and purpose in life picture by pursuing the pleasures and sensual experiences in life under the sun, instead of acknowledgement and submission to The Living God.  Beloved, whenever we read in Scripture a thou shalt not or a warning of some sort, that is our loving God and Creator telling us, do not harm yourself by doing this.  Ecclesiastes describes three problems that every single human being faces in this life:- The uncertainty of time and chance.- The endemic and incurable nature of wickedness.- Death has the final word in any human enterprise.So, in light of these 3 problems or mysteries in life that each and every one of us has to deal with, what is the divine purpose and meaning of Ecclesiastes for us? The book's epilogue should be allowed to speak for itself. Ecclesiastes 12:13-14 Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man. For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil. 

This morning we are going to look into and see if Jesus or as I like to say Yahshua Messiah, was born on December 25. Now I realize that within the Church world that it is taught that Jesus/Yahshua was born on December 25. But is that correctUsing Scripture from Yahweh's Word we will find out the truth on this subject. And then my friends you must draw your own conclusion. Now many of you will so say so what it the big deal? Well, it is a big deal, because you will find out what the scripture tells us.Keep in mind the words of Yahweh; Colossians 2:8, “Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Yahshua Messiah.”Allow me to pause for a second. Let's unravel the word Tradition.The Greek word is ‘par-ad-os-is'. When you add up the Greek letters you will get a sum of ‘666' man's number as we read in the Book of RevelationLuke 1 Luke meaning “Light Giver”5) Herod = “hero-like Zacharias = “Yah has remembered”Elisabeth =”God/El of Oath”. Her son being that oath and promiseZacharias is a Levite Priest. Note that his wife Elizabeth is also a Levite or from the tribe of Aaron. For a Priest must marry within his tribe. Abijah = “My Father is Yahweh” What is this course? This is the 8th course of 24. In which King David set up at his time of rule. Read 1 Chro. 24, especially verse 10. According to custom, each of the Priests must officiate for one full week in the Temple of Yahweh. The courses started at the first New Moon of the first month of the Jewish Civil Year. Now knowing this, Zacharias course fell on our June 13-19. This period of time important, for this sets the time of the birth and conception of John and His cousin Yahshua, our Saviour. [Note the course run form Sabbath to Sabbath23 days = his week of June 20th. Note Zacharias lived app. 30 miles from the Temple. For a man his age, it took him 2 days to walk home, therefore making the date around June 22-23.24 after = “meta” association and companionship [relating to the events of Zacharias upon his arrival home]conceived = possibly June 23 or 24 hid = completely secluded. Probably to avoid all possibility of uncleanness, as in Judges 13:4-7, 12-14 five months = Nov. 2426           sixth month = Dec. 25 Nazareth = “the guarded one”36 cousin = therefore Mary must have some Levite blood within her6th month = being the 24 or 25 of our DecemberTake note both of these pregnancies are perfect. For they are from Yahweh! So therefore, Yahshua was conceived 6 months AFTER John, so this conception would be on Dec. 25!57 full time = a perfect 280 day's, March 28-29Luke 24   Joseph = increaseGalilee = “circuit” those 20 cities given to King of Tyre from Solomon Nazareth = “the guarded one” City of David = also called ZionBethlehem = “House of Bread”House of David = that King line out of Judah7   On that 1st day of the Feast of Tabernacles, Tishri 15th. This is why Yahshua is our true Tabernacle [Hebrews 8:2]. Now, this would have been on our Sept. 29, 4 Bc manger = crib11  is born this day = That 1st day of the Feast of Tabernacles in the city of David = Bethlehem The conception of John the Baptist on or about 23rd SIVAN = June 24 in the year 5 B.C. The Gennesis (Begetting) of our Lord on or about 1st TEBETH = December 25 in the year 5 B.C. The birth of John the Baptist | on or about 4th–7th NISAN = March 25-28 in the year 4 B.C. The birth of our Lord on or about 15th TISRI = September 29 in the year 4 B.C.Have any questions? Feel free to email me keitner2024@outlook.com 

Send us a textNoah's ark landed on Mount Ararat on the 7th month, 17th day according to the Genesis calendarJewish tradition maintains two calendar systems: the Genesis calendar (Tishri) and religious calendar (Nisan)The ark's landing date in Nisan (7th month of Genesis calendar) aligns prophetically with Christ's resurrection on Nisan 17This timing demonstrates the Jewish pattern of prophetic events, where historical events foreshadow future spiritual fulfillmentBuy us a Coffee to support the show: http://buymeacoffee.com/atlaspodcast Check out our new Youtube channel: https://www.youtube.com/@AtlasApologia Check out our Instagram: https://www.instagram.com/atlas_apologia/Support the show

Heshvan is the month that comes after Tishri -- the month containing Rosh Hashanah, Yom Kippur, and multiple other Jewish holidays. It (Heshvan) is often framed as "a month with no Jewish holidays." The problem? It is not a month with no Jewish holidays! In this episode, Lex, Miriam, and Rena Yehuda (members of Judaism Unbound's staff team) dive into multiple Jewish holidays that have taken place in the past -- and continue to take place today -- during the month of Heshvan. They also ask some big questions about how we might reconceptualize the role of Heshvan entirely!Register for the next gathering of Shabbat Unbound on November 22nd via this link! If you're listening after 11/22, you can register for our December edition of Shabbat Unbound (a 12-month-long Shabbat service), via this link.Access full shownotes for this episode via this link. If you're enjoying Judaism Unbound, please help us keep things going with a one-time or monthly tax-deductible donation -- support Judaism Unbound by clicking here! 

Begin at sunset Wednesday October 23, 2024What is the Last Great Day? What is its Old and New Testament meaning? How does it symbolize Yahweh reaching ALL humans with the gospel and offering them a chance to live forever?Jews call the Last Great Day, the seventh and final of Yahweh's annual Feasts, Shemini 'Azeret. This phrase means "eighth day assembly" as Yahweh commanded his people to meet on it for a holy assembly. The Bible simply calls it the "eighth day" or "the great day of the feast" as it immediately follows the Feast of Tabernacles.The Last Great Day, when no work is allowed, occurs each year on Tishri 22 on the Hebrew calendar.Yahshua is recorded as observing the Last Great Day in 29 A.D., less than six months before he is crucified. The Lord was among the morning crowd at Jerusalem's temple to witness the water pouring ceremony. Leviticus 23:34: "'Speak to the children of Israel, saying, 'The fifteenth day of this seventh month shall be the Feast of Tabernacles for seven days to Yahweh. On the first day shall be a Holy convocation. You shall do no servile work therein. Seven days you shall offer an offering made by fire to Yahweh. On the eighth day…" (vs 34-36).We can now in some measure realize the event recorded in John 7:37. The festivities of the Week of Tabernacles were drawing to a close. 'It was the last day, that great day of the feast.' It obtained this name, although it was not one of 'holy convocation,' partly because it closed the feast, and partly from the circumstances which procured it in Rabbinical writings the designations of 'Day of the Great Hosanna,' on account of the sevenfold circuit of the altar with 'Hosanna'; and 'Day of Willows,' and 'Day of Beating the Branches,' because all the leaves were shaken off the willow boughs, and the palm branches beaten in pieces by the side of the altar. It was on that day, after the priest had returned from Siloam with his golden pitcher, and for the last time poured its contents to the base of the altar; after the 'Hallel' had been sung to the sound of the flute, the people responding and worshipping as the priests three times drew the threefold blasts from their silver trumpets- when the interest of the people had been raised to its highest pitch, that, from amidst the mass of worshippers, who were waving towards the altar quite a forest of leafy branches as the last words of Psalm 118 were chanted- voice was raised which resounded through the temple, startled the multitude, and carried fear and hatred to the hearts of their leaders. It was Yahshua, who 'stood and cried, saying, If any man thirst, let him come unto Me, and drink.' Then by faith in Him should each one truly become like the Pool of Siloam, and from his inmost being 'rivers of living waters flow' (John 7:38). 'This spake He of the Spirit, which they that believe on Him should receive.' Thus the significance of the rite, in which they had just taken part, was not only fully explained, but the mode of its fulfillment pointed out. The effect was instantaneous. It could not but be, that in that vast assembly, so suddenly roused by being brought face to face with Him in whom every type and prophecy is fulfilled, there would be many who, 'when they heard this saying, said, Of a truth this is the Prophet. Others said, ‘this is the Messiah!' Even the Temple-guard, whose duty it would have been in such circumstances to arrest one who had so interrupted the services of the day, and presented himself to the people in such a light, owned the spell of His words, and dared not to lay hands on Him. 'Never man spake like this man,' was the only account they could give of their unusual weakness, in answer to the reproaches of the chief priests and Pharisees.Have any questions? Feel free to email me keitner2024@outlook.com 

The Gemara in Masechet Sukka (11b) brings two views as to whether the Misva of Sukka commemorates "Sukkot Mamash" – the actual huts in which our ancestors dwelled during the years of travel in the wilderness, or the "Ananeh Ha'kabod" – the miraculous "clouds of glory" which encircled them and granted them protection during this period. The Shulhan Aruch (Orah Haim 625) follows the second opinion, that our Sukkot commemorate the "Ananeh Ha'kabod." The Gaon of Vilna (1720-1797) famously clarified that the Misva of Sukka commemorates not the "Ananeh Ha'kabod" themselves, but rather the return of the "Ananeh Ha'kabod" after they had been taken away. Following the sin of the golden calf, Hashem decreed that Beneh Yisrael would be annihilated, but then rescinded the decree in response to Moshe's heartfelt pleas on the nation's behalf. However, the Gaon writes, even though Hashem rescinded this decree, He removed the "Ananeh Ha'kabod," the special clouds which expressed His special affection for the people and close relationship with them. But Beneh Yisrael then repented, and Moshe persisted in his prayers. Ultimately, on Yom Kippur, G-d announced His complete forgiveness, and the following day, Moshe relayed to the people G-d's instruction to donate materials for the construction of the Mishkan. The people generously donated over the course of the next several days, and then, on the 15 th of Tishri, when the artisans began constructing the Mishkan, G-d restored the "Ananeh Ha'kabod." It is this restoration of the clouds, the Gaon writes, that we celebrate on Sukkot. We celebrate the fact that even after the sin of the golden calf, G-d mercifully forgave us and even fully restored His relationship with us, to the extent that He returned to us the special clouds of glory. The Gaon answers on this basis the question of why Sukkot is celebrated specifically at this time of year. The "Ananeh Ha'kabod" encircled Beneh Yisrael and protected them throughout the year, and they were first given these clouds immediately after the Exodus from Egypt. Seemingly, then, there is no particular significance to the middle of Tishri as far as these clouds are concerned. Why, then, do we celebrate this Yom Tob at this time? The answer, the Gaon explains, is that on Sukkot we celebrate the return of the "Ananeh Ha'kabod" on the 15 th of Tishri. Rav Eliezer Waldenberg (Jerusalem, 1915-2006), in his Sitz Eliezer (vol. 15), raises the question of how to reconcile the Gaon's theory with a verse in the Book of Nehemya (9:19) which clearly states that the "Ananeh Ha'kabod" never left: "And You, in Your abundant compassion, never abandoned them in the desert; the pillar of cloud was never removed from them during the day to guide them along the path…" How can the Gaon claim that Hashem took away the clouds of glory following the sin of the golden calf, if the verse in Nehemya says explicitly that the clouds were never removed? Rav Waldenberg answered by noting that the verse in Nehemya speaks specifically of one particular function of the "Ananeh Ha'kabod" – to guide the people through the desert. The clouds served numerous other purposes, as well, protecting the people from the harsh elements, from wild animals and from enemies, and also making the ground comfortable and the terrain easily traversable. Accordingly, Rav Waldenberg writes, we may distinguish between the different clouds. As the verse in Nehemya says, the clouds that guided Beneh Yisrael through the desert never left, and it was only the other clouds which were taken from them and then returned once they began building the Mishkan. This insight shows us that Hashem will never forsake His beloved nation. Even after the sin of the golden calf, He did not leave them alone in the desert; He continued showing them the path forward, and allowed them to return to Him. We can never permanently sever our relationship with G-d, just as a child can never permanently sever His relationship with His parents. G-d is our father, and He will always remain with us, no matter what mistakes we have made. None of us have ever done anything as bad as the worship of the golden calf several weeks after beholding Hashem's revelation. If G-d did not forsake the people after that sin, we can rest assured that He will never forsake us, no matter what we have done, no matter how far we have strayed. Hashem will never reject any one of His precious children; He instead patiently waits for that Jew to return. This concept should inform the way we look at ourselves, and also the way we look at our fellow Jews. When we see someone who does not properly observe the Misvot, we must not reject him, or look upon him with disdain – because Hashem does not reject that person or look upon him with disdain. Hashem loves that individual and trusts in his capacity to improve – and so we should, as well. Just as G-d's love for us is unconditional, so must our love for all our fellow Jews be unconditional. Rather than focus on their faults and shortcomings, we should focus instead on their inner spark, on their potential for greatness, and shower them with love and compassion – just as Hashem does.

Parsha Talk with Rabbis Eliot Malomet, Barry Chesler and Jeremy Kalmanofsky. Tomorrow night [Wednesday, October 16, 2024] begins the holiday of Sukkot, known in Jewish tradition as z'man simchateinu, the time of our rejoicing. The concluding days, Thursday and Friday, October 24-25, are Sh'mini Atzeret and Simchat Torah. Every year, these latter days mark the end of the long holiday season, which may be said to have begun on the first day of the month of Elul, the month preceding Tishri, when the shofar is first blown in the morning service to announce the upcoming penitential season. This year, they also mark the date on the Hebrew calendar on which the October 7th War began. How does one find joy amidst such sorrow? We devoted our show this week to the holiday of Sukkot, discussing the question of how to celebrate in the wake of the war, as well as the symbolism of the sukkah and the 4 species [lulav, etrog, myrtle, and willow]. We will return to the weekly parashah next week, when the annual cycle begins with the opening parashah of B'reshit, the Book of Genesis. We continue to be mindful of the hostages, may they be speedily returned to their families, and the soldiers serving in the Israel Defense Force, may they be removed from harm's way. May the sukkat shalom, the Tabernacle of Peace, descend upon us. Chag Same'ach and Shabbat Shalom.

- Jerusalem - Predicaciones 2024 - Sucot: Ser un digno invitado (11-Tishri-5785) NO OLVIDES COMPARTIR Y DAR ME GUSTA. - Las Predicaciones se comparten todos los días lunes. - Este audio es publicado sin fines de lucro o publicidad, el único propósito es compartir La Palabra de D-s. - Se recomienda escuchar el Podcasts “Jerusalem Raíces“. - Dudas y/o aclaraciones al correo JerusalemJerusalemPT@gmail.com

"Porque, segundo o homem interior, tenho prazer na lei de Deus. Mas vejo nos meus membros outra lei que batalha contra a lei do meu entendimento e me prende debaixo da lei do pecado que está nos meus membros. ( Rom 7:22-23) No calendário judaico, o mês de Tishri é formado por parte de setembro e parte de outubro, e cada mês desse calendário é associado a uma tribo e a uma letra hebraica. No mês de Tishri, a tribo é Efraim, e a letra hebraica é Lamed. O tempo determinado para esse mês é o tempo das três últimas festas do ano: festa das Trombetas, Festa da Expiação e Tabernáculos. Em Tishri (se lê "Tixirê") se inicia a estação do outono. É o sétimo mês após Nissan. Existe um plano Redentor para cada um dos meses e Deus quer que participemos de cada um deles. Efraim é uma palavra que está no plural e significa " frutos" e exatamente nessa estação é marcada a estação da colheita em Israel. Tudo se conecta. Efraim tomou o lugar do primogênito Manassés, assim como Jacó e Esaú. Primogenitura fala de "primeiro fruto" e Tishri é o mês que traz a característica de sermos fecundos para multiplicar. É a estação do outono, um tempo em que o velho precisa cair para se gerar algo novo. Uma árvore nessa estação fica praticamente sem folhas e aparentemente morta. Os galhos parecem não ter vida, mas ela está gerando. Ela está fecundando para brotar o novo de Deus. Por fora, a morte. Por dentro, a vida. A morte deve operar em nosso exterior, em nossas convicções, em nossos comportamentos para que o Espírito possa fecundar da sua vida em nós. Viver as promessas de Tishri é perder para ganhar. Novas colheitas e novos frutos só brotarão se primeiro a semente morrer na terra. Os primeiros frutos virão. Uma colheita em abundância te espera. Quem frutifica primeiro morreu, primeiro trocou sua pele e deixou suas folhagens. Tishri chegou e os novos frutos dependerão da sua escolha. Quem morre para si mesmo carrega pureza em seu espírito e esse ambiente é perfeito para fecundação de novos propósitos. Sua morte gerará promessas, então viva o custo do luto para celebrar a alegria dos frutos.

- Jerusalem - Predicaciones 2024 - Iom Kipur: La última oportunidad (4-Tishri-5785) NO OLVIDES COMPARTIR Y DAR ME GUSTA. - Las Predicaciones se comparten todos los días lunes. - Este audio es publicado sin fines de lucro o publicidad, el único propósito es compartir La Palabra de D-s. - Se recomienda escuchar el Podcasts “Jerusalem Raíces“. - Dudas y/o aclaraciones al correo JerusalemJerusalemPT@gmail.com

Chag Sameach! Happy Rosh Hashanah/Yom Teruah/Feast of Trumpets! This is a series I did for an online conference back when I was younger and thinner and not hacking up a lung. Just kidding, my lungs are right where they belong but they aren't happy about it. Since I am under the weather this year in a big way (I shouldn't hug and kiss sick people but that's why I get everything that comes through this house), I decided to pull this out of my online conference archives and publish it. Parts 2 and 3 about Yom Kippur and Sukkot coming soon! Transcript: https://theancientbridge.com/2024/09/episode-191-tishri-1-and-the-great-cosmic-kingship-reset/ YouTube: https://youtu.be/YeXP5evLieI

We have now entered into the Hebrew month of Elul which is the 6th month on the Hebrew calendar.It is like the month of December on the Gregorian calendar as it is a time of reflection and repentance as we approach the 1st month on the Hebrew civil calender or the 7th month on the Jewish calendar called Tishri or the celebration of Rosh Hashanah or Feast of Trumpets and New Year 5785. Before the new year comes we must do some soul searching and make some changes to equip us to carry more of the glory in the new season.This is the month where the King is in the Field as he comes off the throne to walk alongside his subjects. This is from Song of Solomon 6:3 which reads, “I am my beloved's, and my beloved is mine: he feedeth among the lilies.” This month is also a month of rebuilding the temple for the greater glory to be made manifest from Haggai 1:1-2. As we walk in the earth we are possessing time. This month you are going to practice walking in the eternal realms. You will simply walk and everywhere your foot treads you will take the land.Joshua 1:3 reads, “Every place that the sole of your foot shall tread upon, that have I given unto you, as I said unto Moses.” That word ‘foot' is the Hebrew word ‘regal' which means to possess time. It is an appointed season to redeem the time. You are going to Tread to Possess Time!You are going to gain back everything the enemy stole from you and learn to live an endless life.Tread out today before tomorrow comes! Learn to rest and have peace as the earth time zone has been defeated and the eternal time zone rules. The glory will be made manifest when you practice this. Shift with these eternal truths and move into position for all that God has for you in your new season! Eternal rest awaits you!Heavenly Portals Eternity Teaching -https://www.candicesmithyman.com/shop/p/heavenly-portals-book-mp3-teachingsDo you want to be trained as good disciples or biblical life coach ? Do you need to experience transformation in your souls so you can be the best God is calling you to be. Go to www.dreammentors.orgIt's time now to sign up for our next Ascension class and join Dr. Candice's Glory Road Community!Maximize Your Prophetic Potential monthly class is Wednesday September 18 at 10 am or 6 pm EST. You can choose which one. Click here https://dream-mentors-transformational-life-coaching.teachable.com/p/maximize-your-prophetic-potential-course1/?preview=logged_outOnly $30 each month no discount code needed and join Candice Live Zoom!Get a copy of Dr Candice new book “365 Prophetic Revelations from Hebrew Calender”-https://amzn.to/4aQYoR0

Welcome back to another dadcast. Today we have another sermon on Acts 27. Please enjoy.  Notes Paul Sails for Rome 1]And when it was decided that we should sail for Italy, they delivered Paul and some other prisoners to a centurion of the Augustan Cohort named Julius. 2]And embarking in a ship of Adramyttium, which was about to sail to the ports along the coast of Asia, we put to sea, accompanied by Aristarchus, a Macedonian from Thessalonica. 3]The next day we put in at Sidon. And Julius treated Paul kindly and gave him leave to go to his friends and be cared for. 4]And putting out to sea from there we sailed under the lee of Cyprus, because the winds were against us. 5]And when we had sailed across the open sea along the coast of Cilicia and Pamphylia, we came to Myra in Lycia. 6]There the centurion found a ship of Alexandria sailing for Italy and put us on board. 7]We sailed slowly for a number of days and arrived with difficulty off Cnidus, and as the wind did not allow us to go farther, we sailed under the lee of Crete off Salmone. 8]Coasting along it with difficulty, we came to a place called Fair Havens, near which was the city of Lasea. Vs.1) A centurion is a commander of about 80 to 100 men. A cohort consisted of about 480 to 500 soldiers, a legion was 10 cohorts, or about 5000 men. 9]Since much time had passed, and the voyage was now dangerous because even the Fast was already over, Paul advised them, 10]saying, “Sirs, I perceive that the voyage will be with injury and much loss, not only of the cargo and the ship, but also of our lives.” 11]But the centurion paid more attention to the pilot and to the owner of the ship than to what Paul said. 12]And because the harbor was not suitable to spend the winter in, the majority decided to put out to sea from there, on the chance that somehow they could reach Phoenix, a harbor of Crete, facing both southwest and northwest, and spend the winter there. Vs.9) The Fast probably refers to the Day of Atonement, which would be Tishri 10 or at the endof September (Leviticus 23:26). Vs. 10) Paul is not necessarily prophesying but he knows trouble is coming; however, he will give prophetic information in vs.24. The Storm at Sea 13]Now when the south wind blew gently, supposing that they had obtained their purpose, they weighed anchor and sailed along Crete, close to the shore. 14]But soon a tempestuous wind, called the northeaster, struck down from the land. 15]And when the ship was caught and could not face the wind, we gave way to it and were driven along. 16]Running under the lee of a small island called Cauda, we managed with difficulty to secure the ship's boat. 17]After hoisting it up, they used supports to undergird the ship. Then, fearing that they would run aground on the Syrtis, they lowered the gear, and thus they were driven along. 18]Since we were violently storm-tossed, they began the next day to jettison the cargo. 19]And on the third day they threw the ship's tackle overboard with their own hands. 20]When neither sun nor stars appeared for many days, and no small tempest lay on us, all hope of our being saved was at last abandoned. Vs. 14) This storm reminds me of Luke 8 where Jesus cast Legion out of the demoniac. It seems that this fallen entity, Legion, was the lead authority over the region of Decapolis. Jesus was on His way to “bind the strongman” over that region so that the Gospel message could spread throughout the Gentile population of Decapolis. However, before Jesus engaged in this battle, the fallen realm tried to destroy Jesus in a storm. A similar thing happened to Jonah. He was sent to preach repentance to Nineveh. This was the capital of Assyria, the preeminent empire over the region. Jonah tried to escape from the Lord and the mission given to him; nonetheless, the fallen realm tried to destroy Jonah in a storm in order to ensure that he would never preach to the Gentile population of Nineveh. This same strategy that was employed against Jonah is at play here. For several years Paul's intention was to preach the Gospel to the entire Gentile world. He was now on his way to stand before Nero, the leader of the entire Roman empire. No doubt there was an actual angelic war happening in the 2nd Heaven realm. The fallen realm could not afford for Paul to make it to Rome. The fallen entity behind Nero must sink the ship and drown Paul and his Gospel message. Remember this, every ancient culture has similar gods that are worshiped: gods of the sky, of the sea, of the underworld, gods of death, of war, of fertility. These are all the same gods; however, their names change within each culture. These are not mythical beings, they are fallen entities from the angelic realm. I believe that the chief deity of that time behind the emperor Nero was Zeus. The Romans called him Jupiter; but, I'm just going to use the Greek names so that we don't get confused. Zeus was the king of all the gods and of men. He was often depicted with a scepter in one hand and a thunder bolt in the other. He had power over the sky, thunder and storms. Under his authority were lesser deities like Poseidon. Poseidon had command of the seas, and under the bidding of Poseidon were serpent monsters like Typhon and Hydra. So this storm is not a coincidence or a natural weather pattern, it is a physical manifestation of a heavenly battle between Zeus and righteous angelic warriors deployed from God's throne room. 21]Since they had been without food for a long time, Paul stood up among them and said, “Men, you should have listened to me and not have set sail from Crete and incurred this injury and loss. 22]Yet now I urge you to take heart, for there will be no loss of life among you, but only of the ship. 23]For this very night there stood before me an angel of the God to whom I belong and whom I worship, 24]and he said, ‘Do not be afraid, Paul; you must stand before Caesar. And behold, God has granted you all those who sail with you.' 25]So take heart, men, for I have faith in God that it will be exactly as I have been told. 26]But we must run aground on some island.” The centurion accepted the opinion of the ship owner and pilot over Paul's warning in vs. 11. Now he begins to believe Paul. This is a turning point not only for the centurion, but for all the members of the ship. Vs.23) “an angel of the Lord,” this is not the “Angel of the Lord” in the Old Testament. 27]When the fourteenth night had come, as we were being driven across the Adriatic Sea, about midnight the sailors suspected that they were nearing land. 28]So they took a sounding and found twenty fathoms. A little farther on they took a sounding again and found fifteen fathoms. 29]And fearing that we might run on the rocks, they let down four anchors from the stern and prayed for day to come. 30]And as the sailors were seeking to escape from the ship, and had lowered the ship's boat into the sea under pretense of laying out anchors from the bow, 31]Paul said to the centurion and the soldiers, “Unless these men stay in the ship, you cannot be saved.” 32]Then the soldiers cut away the ropes of the ship's boat and let it go. 33]As day was about to dawn, Paul urged them all to take some food, saying, “Today is the fourteenth day that you have continued in suspense and without food, having taken nothing. 34]Therefore I urge you to take some food. For it will give you strength, for not a hair is to perish from the head of any of you.” 35]And when he had said these things, he took bread, and giving thanks to God in the presence of all he broke it and began to eat. 36]Then they all were encouraged and ate some food themselves. 37](We were in all 276 persons in the ship.) 38]And when they had eaten enough, they lightened the ship, throwing out the wheat into the sea. Vs.33) 14 days: In Daniel 10 we see that Daniel had been fasting and interceding for his people for three weeks. An angel was sent to him but had been detained for 21 days by the Prince of Persia – a fallen entity. I suspect that this passage is similar. The delay of 14 days for the appearance of an angel to Paul is due to the warfare going on in the heavens, it was fierce and prolonged. As I stated earlier, this shows the intensity of the heavenly battle over Paul's trip to Rome. Consider this: it takes an average of 10 to 12 days for a tropical storm to travel from the west coast of Africa to the east coast of the U.S. That is about a 7000 mile trip. The trip from Crete to Malta is only about 600 miles, and that storm raged over Paul for 14 days. Vs. 35) Paul broke bread, he may have had something like communion with his fellow Christians. This encouraged the rest of the ship to eat some food. This is where the story turns. The fallen realm has lost the battle. By daylight Paul and all the passengers will be delivered onto dry land. The Shipwreck 39]Now when it was day, they did not recognize the land, but they noticed a bay with a beach, on which they planned if possible to run the ship ashore. 40]So they cast off the anchors and left them in the sea, at the same time loosening the ropes that tied the rudders. Then hoisting the foresail to the wind they made for the beach. 41]But striking a reef, they ran the vessel aground. The bow stuck and remained immovable, and the stern was being broken up by the surf. 42]The soldiers' plan was to kill the prisoners, lest any should swim away and escape. 43]But the centurion, wishing to save Paul, kept them from carrying out their plan. He ordered those who could swim to jump overboard first and make for the land, 44]and the rest on planks or on pieces of the ship. And so it was that all were brought safely to land. Chiasm of Acts 27 A chiasm is a literary device that presents a list of ideas, stops at the key point, and then repeats new but similar information in reverse order. Sort of like a mirror image in written form. Paul sent to Rome by ship (1-8) Paul brings a warning of tribulation on the sea (9-12) The storm rages, difficulty saving the rowboat (13-20) God grants the lives of the ship to Paul, the meal (21-26) The storm rages, rowboat is jettisoned (27-32) Paul's brings a promise that no one would be lost (33-38) The ship is wrecked so Paul and all passengers swim to the shore of Malta (39-44) Application Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me. Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over (from Psalm 23). Who are the enemies of Paul? Not the Romans, not the ship's passengers. It is the fallen entities that rule Rome. What does Paul do when he receives the message from the angel? He comes to “the table” and has a meal “in the midst of his enemies.”

On the Shabbat preceding Rosh Hodesh Nissan, we read the section in the Torah (Shemot 12) which tells of Beneh Yisrael's preparations for the night of Yesiat Misrayim (the Exodus from Egypt). This section begins with G-d commanding Moshe and Aharon, “Ha'hodesh Ha'zeh Lachem Rosh Hodashim” – “This month is for you the first of the months” (Shemot 12:2). We are to regard Nissan, the month in which Yesiat Misrayim took place, as the first of the twelve months. Rav Baruch of Medzhybizh (grandson of the Ba'al Shem Tob, Ukraine, 1753-1811) noted the fact that in this verse, the month of Nissan is referred to as “Ha'hodesh Ha'zeh” (“this month”). Later in this Parasha (13:5), the Torah commands, “Ve'abadeta Et Ha'aboda Ha'zot Ba'hodesh Ha'zeh” – literally, “You shall perform this service in this month.” The simple meaning of this verse is that Beneh Yisrael were to perform the same sacrifice which they performed on the night of the Exodus – the Korban Pesach – each year on Pesach. However, Rav Baruch offers a deeper interpretation of this verse, explaining that it speaks of two months – the month of “Zot” and the month of “Zeh.” The word “Zeh,” as mentioned, alludes to the month of Nissan. The word “Zot,” meanwhile, alludes to the month of Tishri, the month of repentance and atonement. The Torah in the Book of Vayikra (16:3) says about the special Yom Kippur service in the Bet Ha'mikdash, “Be'zot Yabo Aharon El Ha'kodesh” (“With this shall Aharon enter the Sanctuary”) – and thus the word “Zot” is associated with the service performed by the Kohen Gadol on Yom Kippur. Hence, Rav Baruch explains, the command “Ve'abadeta Et Ha'aboda Ha'zot Ba'hodesh Ha'zeh” means that we are to observe the service of “Zot” – the process of repentance that characterizes the month of Tishri – during “Ha'hodesh Ha'zeh,” in the month of Nissan. This month, like the month of Tishri, is to be a month of repentance, when we work to improve ourselves and draw closer to Hashem. Of course, these two months are very different from one another. Tishri is a time of solemn, fearful introspection, whereas Nissan is a time of festive celebration. In Tishri, we are to perform Teshuba Mi'yir'a – repentance driven by the fear of judgment, whereas in Nissan, we are to perform Teshuba Me'ahaba – repentance driven by love for Hashem, recognizing His abundant grace and kindness which He showers upon us. Developing this point further, Hashem freed our ancestors from Egyptian bondage without their having deserved redemption. Tradition teaches that Beneh Yisrael were submerged in the pagan culture in Egypt, and had fallen to the “forty-ninth level of impurity.” And yet, despite their low spiritual level, G-d mercifully performed miracles to redeem them. Nissan is a time of Hashem's unlimited love and compassion, and we are thus to joyfully repent, recognizing His boundless mercy and affection. The Arizal (Rav Yishak Luria, Safed, 1534-1572) taught that the Name of Havaya, which expresses G-d's attribute of compassion and kindness, can be configured in twelve different ways. This Name is comprised of four letters – “Yod,” “Heh,” “Vav” and “Heh” – and these four letters can be arranged in twelve different sequences. Each of these twelve arrangements, the Arizal established, corresponds to a different month. Tishri, the month of judgment, is associated with the reverse spelling of this Name (“Heh,” “Vav,” “Heh,” “Yod”). During this month, G-d's quality of strict judgment – the opposite of His attribute of compassion – prevails, and thus this month is signified by the reversal of the Name of Havaya. Nissan, by contrast, corresponds to the straight spelling of this Name (“Yod,” “Heh,” “Vav,” “Heh”). This is the month when Hashem's compassion and love are most clearly manifest, and so it is associated with the straightforward spelling of “Havaya.” Let us all ensure to take full advantage of the special Teshuba opportunity presented by this month, and commit ourselves during the coming weeks to work toward enhancing our relationship with Hashem, correcting our faults, and striving to be the best people we are capable of being.

Revelation 12 and Christ's Birth- argument for the date of September 11, 3 BC. (Tishri 1 feast of Trumpets) 

This morning we are going to look into and see if Jesus or as I like to say Yahshua Messiah, was born on December 25. Now I realize that within the Church world that it is taught that Jesus/Yahshua was born on December 25. But is that correct?Using Scripture from Yahweh's Word we will find out the truth on this subject. And then my friends you must draw your own conclusion. Keep in mind the words of Yahweh; Colossians 2:8, “Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Yahshua Messiah.”Mark 7:6-8, “He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me. Howbeit in vain do they worship me, teaching for doctrines the commandments of men. For laying aside the commandment of Yahweh, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do.” Hebrews 13:9 “Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein.”1Timothy 6:20 “O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called:Luke 1 Luke meaning “Light Giver”5)  Herod = “hero-likeZacharias = “Yah has remembered”Elisabeth = “”God/El of Oath”. Her son being that oath and promiseZacharias is a Levite Priest. Note that his wife Elizabeth is also a Levite or from the tribe of AaronAbijah = “My Father is Yahweh” What is this course? This is the 8th course of 24. In which King David set up at his time of rule. Read 1 Chro. 24, especially verse 10. According to custom, each of the Priests must officiate for one full week in the Temple of Yahweh. The courses started at the first New Moon of the first month of the Jewish Civil Year. Now knowing this, Zacharias course fell on our June 13-19. This period of time important, for this sets the time of the birth and conception of John and His cousin Yahshua, our Saviour. [Note the course run form Sabbath to Sabbath]23  days = his week of June 20th. Note Zacharias lived app. 30 miles from the Temple. For a man his age, it took him 2 days to walk home, therefore making the date around June 22-23.24  after = “meta” association and companionship [relating to the events of Zacharias upon his arrival home] conceived = possibly June 23 or 24 hid = completely secluded. Probably to avoid all possibility of uncleanness, as in Judges 13:4-7, 12-14five months = Nov. 2426  sixth month = Dec. 25Galilee = “circuit”  Nazareth = “the guarded one”36  cousin = therefore Mary must have some Levite blood within her. 6th month = being the 24 or 25 of our DecemberTake note both of these pregnancies are perfect. For they are from Yahweh! So therefore, Yahshua was conceived 6 months AFTER John, so this conception would be on Dec. 2557  full time = a perfect 280 day's, March 28-29Luke 24   Joseph = increase Galilee = “circuit” those 20 cities given to King of Tyre from Solomon Nazareth = “the guarded one City of David = also called Zion Bethlehem = “House of Bread"House of David = that King line out of Judah7   On that 1st day of the Feast of Tabernacles, Tishri 15th. This is why Yahshua is our true Tabernacle [Hebrews 8:2]. Now, this would have been on our Sept. 29, 4 BC11   is born this day = That 1st day of the Feast of Tabernacles [go to charts of the calendars]in the city of David = BethlehiemHave any questions? Feel free to email me at keitner@netzero.net

Parshat Mikeitz:  At The End of Two Full Years -  English only.  How does the opening phrase in the story of Joseph's deliverance illustrate a recurring theme in scripture about the Almighty's attitude toward anniversaries? How does this tie in with this week's upcoming Fast of Tishri?  Join us as we examine a fascinating connection between Joseph's deliverance, the Passover Exodus, The Feast of Purim, the deliverance at Hanukkah, and our observance of the Fast of Tishri!  Recorded December 17, 2023.

PRAY FOR ISRAEL:Pray for peace in Israel and for its citizens. (Psalm 122:6)Pray for protection. (Psalm 121)Pray for justice. (Micah 6:8, Amos 5:24) Pray for resolution that leads to reconciliation (Matthew 5:9) Pray for the enemy (Matthew 5:43-48)Notes on Day of Atonement:Yom Kippur, the most important day inn the religious calendar of Israel, falling on the tenth day of Tishri (the Hebrew month corresponding to mid-September through mid-October). On that day, the high priest entered the Holy of Holies of the tabernacle (or temple) to atone for the sins of all Israel. The basic idea of atonement is a "covering" of sin; the purpose is to accomplish reconciliation between man and God. In the NT the Day of Atonement was referred to as the "fast" (Acts 27:9). To the rabbis it was the "Day" or the "Great Day." Connect with our Hosts:Brent's InstagramBrent's TwitterJeff's InstagramJeff's TwitterConnect with SLU:InstagramRegister for SLULearn more about The LIFT TourLearn more about YPS

In his final video before his untimely death, Dr. Rashid Buttar shared that a uploaded-by-vaxx hemorrhagic virus would be released within their bodies upon the receipt of a wave signal within a certain gigahertz range for a certain number of bursts.  (See first vid below.) Is this the Oct. 4 emergency signal test?  What is unusual about this test? Why does this test ensue for 2 hours?  What did Dr. Buttar say would be the death rate?  Can we avoid or opt out of this test?  "Eze. 38-39 will occur in the month of Tishri," say the sages.  This Tishri?  This Sukkot?  I don't know but I invited all to attend a Sukkot camp wherein you eat together, worship together, get up together, and sleep under the stars contemplating the vastness of our Wonderful, Merciful Savior.  Chag Sameach. I won't post again until after Sukkot. For uploading this information, was Dr. Rashid Buttar killed? His final message: https://forbiddenknowledgetv.net/dr-rashid-buttar-murdered-for-airing-this-video-share-to-everyone/ Hmmm, what is this?!: https://twitter.com/ChuckCallesto/status/1699999033882751292 8.25 saw new censorship law: https://endoftheamericandream.com/a-draconian-new-law-went-into-effect-on-august-25th-that-institutes-extreme-censorship-of-the-internet-on-a-global-basis/ Movement of goods plummets: https://www.naturalnews.com/2023-08-30-fedex-ups-plummeting-shipping-volume-economy-collapse.html Doctors self interested in pushing vaxxes for bonuses from insurance companies: https://www.naturalnews.com/2023-08-30-thousands-of-doctors-pedaled-covid-jabs-for-cash-bonuses.html WEF pays arsonists to destroy world to force compliance: https://rumble.com/v3dob72-wef-caught-paying-arsonists-to-burn-down-the-world-as-part-of-sick-depopula.html Israel Supreme Court is set to overturn last November's election on Sept. 28: https://carolineglick.com/will-israeli-democracy-survive-the-court/ UNICEF/Pope Francis - accept aliens in our midst: https://helenastales.weebly.com/blogue/unicef-video-urging-children-to-accept-extraterrestrials C19 and all variants manmade: https://www.allnewspipeline.com/ALL_New_COVID_Variants_Made_In_A_BioLab.php What's happening in Lahaina: https://twitter.com/nicksortor/status/1698454864337023297 Megyn Kelley has autoimmune disease due to C-19 jabs: https://vigilantfox.substack.com/p/megyn-kelly-publicly-says-she-regrets?utm_source=substack&utm_medium=email#media-1e992c00-d7ec-40db-9cd8-e98b6513e4f0 $1 billion more aid to Ukraine: https://nl.nytimes.com/f/newsletter/jdUjvRstpEhw3wBlfwiyPg~~/AAAAAQA~/RgRm234cP0TvaHR0cHM6Ly93d3cubnl0aW1lcy5jb20vMjAyMy8wOS8wNi93b3JsZC9ldXJvcGUvYmxpbmtlbi1reWl2LXJ1c3NpYS1taXNzaWxlLXN0cmlrZS5odG1sP2NhbXBhaWduX2lkPTU3JmVtYz1lZGl0X25lXzIwMjMwOTA2Jmluc3RhbmNlX2lkPTEwMjA4MyZubD10aGUtZXZlbmluZyZyZWdpX2lkPTE0ODIwMDQyMCZzZWdtZW50X2lkPTE0MzkwNyZ0ZT0xJnVzZXJfaWQ9MDdjMWFiYzQxYzk1MTVjMmU1MDdjMWZlOWRiZWZkYjBXA255dEIKZPAc-fhkzgrOflIaYm9ubmllbHlubmhhcnZleUBnbWFpbC5jb21YBAAAAAM~ VAIDS = immune system destroyed, Kelly: https://www.2ndsmartestguyintheworld.com/p/megyn-kelly-regrets-getting-deathvax?r=12g59e&utm_source=substack&utm_medium=email Russian domestic media - attack America: https://allnewspipeline.com/America_At_War_With_God_Is_On_A_Death_Race_To_Extinction.php Dr. McCullough on jabs 2 years later: https://rense.com/general97/McCullough.php Russia says has info that US will blow up Russian pipelines in Black Sea: https://sputnikglobe.com/20230908/russia-has-information-on-plans-to-blow-up-black-sea-gas-pipelines-1113207485.html Directed energy weapon fires, blue won't burn: https://rumble.com/v3dvg9m-maui-fires-and-directed-energy-weapons.html Mandatory training for medical personnel re Transgenderism and 4 year olds: https://www.allnewspipeline.com/Suspending_The_US_Constitution.php Far right Israeli abuses Christian tourists: https://www.informationliberation.com/?id=63963 Within 2 mos of vaxx rollout, Pf had statistics of 1,200 deaths: https://michelchossudovsky.substack.

Listen to Chuck Pierce & Norma speak on "The Hebrew Month of Tishri 5784

The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Vayelech, records a custom to dip one's bread in honey or sugar during the "Se'uda Mafseket," the final meal eaten before Yom Kippur. Hacham Ovadia Yosef notes, however, that even those who follow this custom must ensure to have salt on the table, as well, and to dip the bread three times in the salt, as is always done, even if one also dips the bread in honey or sugar.There is a Torah obligation of "Tosefet Yom Ha'kipurim," or adding a few minutes onto the observance of Yom Kippur. The Torah writes that the Yom Kippur observance begins "Be'tish'a La'hodesh Ba'ereb" – "on the ninth of the month, in the evening" (Vayikra 23:32), indicating that the fast should begin on the ninth of Tishri, the day before Yom Kippur. Therefore, one must begin his observance of Yom Kippur a few minutes before sundown on Ereb Yom Kippur. This applies not only to fasting, but also to the other prohibitions observed on Yom Kippur – bathing, wearing leather shoes, and so on. Hacham Ovadia Yosef writes that there is no specific period of time that one must add onto Yom Kippur, so one fulfills this obligation even he begins the observances of Yom Kippur just five minutes or so before sundown.One who finishes his "Se'uda Mafseket" and then wishes to eat or drink may do so, provided, of course, that the time to begin the fast has not yet arrived. This applies even if he recited Birkat Ha'mazon. So long as the time for the fast has not arrived, one may continue eating and drinking despite the fact that he completed the formal meal.There are currently on the market a number of pills and suppositories that one can take to help alleviate the discomfort of fasting, such as capsules with timed release that send different kinds of medication throughout the body over the course of the fast. Hacham Ovadia maintains that a healthy person should not take such pills or suppositories, as this would constitute "Nabal Be'rshut Ha'Torah" (violating the spirit of the law, even though it is technically permissible). Once the Torah commanded us to "afflict our souls" on Yom Kippur, it is wholly inappropriate to look for ways to fast without discomfort. Hacham Ovadia does allow taking these medications in cases of a weak or ill person who might otherwise be forced to break his fast on Yom Kippur, or might faint. Barring these exceptional circumstances, however, a person should not make use of these medicines to help alleviate the discomfort of fasting.Summary: It is customary to dip one's bread in honey or sugar during the final meal before Yom Kippur. One must ensure to begin all the Yom Kippur observances at least several minutes before sundown on Ereb Yom Kippur. It is permissible to eat and drink until that point, even if one completed his meal. One should not take pills or suppositories that alleviate the discomfort of fasting, unless he would otherwise become so faint that he would have to break his fast.

Danya Ruttenberg, the Scholar-in-Residence for the National Council of Jewish Women -- and also (unofficially) the "Rabbi of Twitter" according to many -- joins Dan and Lex for a special Yom Kippur episode of Judaism Unbound! Together they explore her book, On Repentance and Repair: Making Amends in an Unapologetic World, considering what it has to teach us about the process of making amends, and asking how its lessons could help us create deeper and more meaningful forms of Yom Kippur experience.Fall 2023 Courses in the UnYeshiva (Judaism Unbound's digital center for Jewish learning and unlearning) are open for registration! Learn more about this semester's courses -- taught by Yoshi Silverstein, Eliana Light, Tamar Kamionkowski, Caryn Aviv, and Rachel Rose Reid -- via www.judaismunbound.com/classes.Access full shownotes for this episode via this link.And if you're enjoying Judaism Unbound, please help us keep things going with a one-time or monthly tax-deductible donation. Support Judaism Unbound by clicking here!

The Shulhan Aruch (Orah Haim 617) rules that generally speaking, pregnant women must fast on Yom Kippur, and under ordinary circumstances, they are not permitted even to drink. It doesn't take much calculation to realize that as pregnancy spans a period of nine months, most people's mothers were pregnant with them during the month of Tishri, on Yom Kippur, and yet they were born healthy even though the mother fasted. Barring exceptional circumstances, pregnant women are generally able to go one day without eating or drinking, and there is thus little room to allow a pregnant woman to eat or drink on Yom Kippur. A pregnant woman may eat or drink only if there is some concern for her wellbeing or that of the fetus, such as if there is bleeding, Heaven forbid, or other complications.It should be noted that many physicians will warn against fasting to protect themselves from accusations of offering medically unsound advice, and not because there is a genuine risk. Pregnant women must therefore ensure to get a reliable evaluation to determine whether there is a risk involved in fasting on Yom Kippur. It should also be mentioned that it is preferable to stay home and fast than to go to the synagogue and wear oneself down. If a pregnant woman fears she might have to break her fast if she expends the physical energy involved in attending the services in the synagogue, it is far preferable for her to remain at home and pray there in order to be able to complete the fast.Hacham Bension Abba Shaul (Israel, 1923-1998) rules that when a pregnant woman is required to drink on Yom Kippur, she should place something into the water to make it bitter-tasting, and that way she can drink normally, as much as she feels she needs. If this is not possible, then she must drink in Shiurim (small installments; on another occasion we will explain precisely how this is done).Hacham Bension further notes that if a woman suffers from iron deficiency, and her hemoglobin count is seven, then she should eat, but in small installments. If her count is six or less, this is considered a dangerous situation and she may therefore eat and drink without restriction. If her count is above seven, and the doctors instruct her to take pills, then she may take the pills on Yom Kippur, though before Yom Kippur she should put the pill in her mouth to ensure it has no flavor.If a pregnant woman smelled food on Yom Kippur and feels a craving for food, she should be reminded that it is Yom Kippur, and that in reward for abstaining from food she will be blessed with a G-d-fearing child. If this does not eliminate her craving, then she should be given a small taste of the liquid of the food. If this does not help, then she should be fed more of the liquid, and if even this does not help, she should be given small quantities of the food itself. In all circumstances, if her face begins changing colors, this should be taken as a sign of potential danger and she should be fed without any questions being asked.A woman in labor on Yom Kippur should eat and drink as much as she needs. A woman is considered to be "in labor" for the purposes of this Halacha once bleeding occurs or she cannot walk on her own.A woman who gave birth within three days before Yom Kippur does not fast at all. If she says she feels healthy and does not need to eat, she should nevertheless be fed, though in small installments. Some authorities maintain that the three days begin from the time of childbirth, whereas others maintain that they begin from the time the woman goes into labor. As we deal here with a matter involving life and death, we follow the lenient position and count the three days from the time of delivery.Summary: Under normal circumstances, pregnant women must fast like everyone else on Yom Kippur. A pregnant woman may drink only if a reliable physician determines that she or the fetus would otherwise be at risk. In such a case, she should either put something bitter-tasting in the water, or drink in small installments. A woman in labor, a woman within three days of delivery, and a pregnant woman whose face begins changing colors due to a food craving, should eat and drink on Yom Kippur as much as she needs. In the case of a woman after delivery, if she says she does not need to eat, she should nevertheless be fed, but in small installments. It is preferable for a pregnant woman to remain at home on Yom Kippur if going to the synagogue might cause her to become weak to the point where she will need to break her fast.

Summary: Scripture gives us many examples of wrestling with our flesh but also shows us what happened when Jacob wrestled with God. When we wrestle with God, He works through our external and internal challenges. Even if we leave with a limp, we always win! Listen to this timely message from Doug and learn God strengthens us with greater vision, fresh anointing, prophetic clarity, wisdom, and direction when we choose to set aside our flesh and wrestle with the Lord. Click here for SHOW NOTES. Share this message with a friend and subscribe for weekly encouragement and inspiration! Visit AWordInSeasonPodcast.org for a free 30-Day Devotional, Show Notes, and to see previous guests. Learn more at: SomebodyCares.org and join us to support this ministry and disaster response efforts.   You can also receive weekly Provoke-a-Thought emails, monthly teaching emails, periodic ministry updates, or join our prayer team by signing up here! FOLLOW US ON: Facebook: @SomebodyCaresAmerica  Youtube: SomebodyCaresAmerica  Rumble: SomebodyCares or  Twitter: _SomebodyCares. Instagram: SomebodyCaresAmerica LinkedIn: Somebody Cares America  

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The Torah never directly commands sounding the Shofar on Rosh Hashanah. Instead, it tells us, in Parashat Emor (Vayikra 23:24), that we must observe the first of Tishri as a “Zichron Teru'a” – literally, “the remembrance of a Shofar blast.” What exactly does this mean, and what might this reflect about the nature of the Rosh Hashanah celebration? Rashi explains that on this day, we recite in our prayers verses that relate to theme of “Zichronot” – G-d's remembering all past events, and that relate to the sounding of the Shofar. For this reason, Rosh Hashanah is called a day of “Zichron Teru'a.” The Ramban, after a lengthy discussion of Rashi's comments, offers a different explanation. He writes that on this day, we sound the Shofar in order that we be remembered favorably before G-d. Rosh Hashanah is a day of “Zichron Teru'a” in the sense that we sound the Shofar in order to arouse G-d's mercy and compassion, so that we are remembered favorably as we stand trial on this day of judgment. On every Rosh Hodesh and holiday, we add the “Ya'aleh Ve'yabo” paragraph in the three daily prayers, and in Birkat Ha'mazon. In “Ya'aleh Ve'aybo,” we ask that our “remembrance” (“Zichronenu U'fikdonenu”) should come before G-d favorably, meaning, that He should view us in a favorable light. We recite “Ya'aleh Ve'yabo” on Rosh Hashanah, just as on all holidays, but there is a fundamental difference between its recitation on Rosh Hashanah and its recitation on other occasions. On Rosh Hashanah, this prayer expresses the essence of the day, what this celebration is all about. Rosh Hashanah revolves around the notion of “Zikaron,” that G-d remembers us and thinks of us favorably on this day of judgment. The essence of Rosh Hashanah is not the judgment itself, but rather the “Zikaron,” the fact that by observing this day properly, through our prayers, repentance and the sounding of the Shofar, we are judged favorably. And thus the “Ya'aleh Ve'yabo” recitation assumes special significance of this day, as it expresses the core essence of the Rosh Hashanah celebration. This insight answers a very basic question that we might have otherwise asked about Rosh Hashanah. All the holidays and other events on the Jewish calendar commemorate events that are unique to our nation. Pesach celebrates the Exodus from Egypt; Shabuot celebrates Matan Torah; Tisha B'Ab mourns the tragedies that have befallen our people; Sukkot memorializes our ancestors' experience while traveling through the desert, and so on. Rosh Hashanah, however, appears – at first glance – to have no specific connection to the Jewish People. It marks the beginning of the new year, the anniversary of the creation of Adam, the father of all humanity, and it is the day when the entire earth – not just Am Yisrael – is judged. Seemingly, this special day has no unique significance for us, the Jewish Nation. Moreover, I am sure everyone has often wondered why we observe Rosh Hashanah as a day of festive celebration, enjoying lavish meals and scrumptious foods, if our fate is being determined on this day. Why would we joyously celebrate on the day when our lives are literally being held in the balance? The Ramban's comments provide us with the answer to these questions. We celebrate Rosh Hashanah as a day of “Zichron Teru'a,” a day when we are able to earn Hashem's favor and compassion. We rejoice on this day because He has shown us, His treasured nation, the way to be judged favorably. While Rosh Hashanah is, on the one hand, a frightening day, it is also a joyous day – because Hashem has taught us how to earn His mercy. May we all use this precious opportunity to make a sincere commitment to strengthen our connection to Hashem, and truly celebrate the special privilege we have been given to forge this relationship, through which we become worthy of being inscribed for a year of health, happiness, prosperity and fulfillment, Amen.

There is a custom to refrain from bitter, sour or tart foods on Rosh Hashanah, to symbolize our hopes for a sweet, pleasant year. The Talmud teaches that "Simana Milta Hi," which means that symbolic acts have significance. One must therefore not belittle the customs regarding the foods eaten on Rosh Hashanah as symbols of our prayers for the new year, as these customs are very significant and indeed have an effect.There is a common practice to eat a pomegranate on Rosh Hashanah, as the abundant seeds symbolize our hopes that we will come before God with abundant Zechuyot (merits). Interestingly, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that on Rosh Hashanah one should eat specifically a sweet pomegranate, and he emphasizes this point several times. Of course, the pomegranates we have today generally have a bitter, pungent taste. It appears that in Baghdad, where the Ben Ish Hai lived, they had sweet pomegranates. In any event, in light of the custom to refrain from bitter foods on Rosh Hashanah, it would seem proper to dip the pomegranate in sugar to at least diminish its pungency.It is also interesting to note that the custom of the Ben Ish Hai on Rosh Hashanah was to dip an apple in sugar, and not in honey. Perhaps this custom was based on Kabbalistic teaching. Regardless, everyone should follow his family's custom in this regard.It should be noted that the symbolic significance of the apple on Rosh Hashanah extends beyond the simple fact that it is a sweet food. The Zohar refers to Gan Eden as the "Hakal Tapuhin Kadishin" – "the orchard of sweet apples." The apples eaten on Rosh Hashanah thus symbolize not only sweetness, but also Gan Eden, which is certainly an auspicious sign as we begin the new year. Furthermore, the apple has a pleasing appearance, a pleasing fragrance and a pleasing taste. It is pleasing and enjoyable in every which way, symbolic of our hopes that the new year will bring joy and success in all areas of life. Furthermore, the Ben Ish Hai explained the significance of this custom on the basis of Kabbalistic teaching. During the period from Nissan until Tishri, we are under the influence of the Sefira ("emanation") of Malchut, which is the lowest Sefira and receives its strength from the higher Sefirot. Once Tishri sets in, we move into the Sefira of Tiferet, the highest Sefira, which gives to the lower Sefirot. The Sefira of Tiferet is the Sefira of Yaakob Abinu, who represents Torah, and who transmitted the power of Torah to subsequent generations. Tiferet is also associated with the attribute of "Emet" (truth), and on Rosh Hashanah we stand in judgment, which is based upon God's attribute of absolute truth. The apple, the Ben Ish Hai writes, is associated with the Sefira of Tiferet, and we therefore eat it on Rosh Hashanah, which marks the point of transition from the Sefira of Malchut to the Sefira of Tiferet.Of course, the vast majority of us are not versed in Kabbala, and thus do not truly understand these concepts. Nevertheless, they demonstrate the depth and profundity of these customs that we observe on Rosh Hashanah. Besides the plays on words, such as "Yitamu Son'enu" for the "Tamar" (date), and "Yikartu Son'enu" for the "Karti" (leek), there are much deeper concepts underlying these customs, and we should therefore observe them in accordance with time-honored tradition.Summary: It is proper to refrain from bitter and sour foods on Rosh Hashanah. Pomegranates should preferably be dipped in some sugar before they are eaten on Rosh Hashanah, because they otherwise taste pungent. Some have the custom to dip the apple in sugar, instead of honey, and each person should follow his family's tradition. The customs regarding the special foods on Rosh Hashanah are based upon profound Kabbalistic concepts and thus should not be belittled or neglected.

Yom Kippur is the holiest day on the Jewish calendar. Established by God with detailed instructions to Moses in Leviticus 16, this episode of Bible Backdrop looks at the particulars surrounding that day. What is the meaning of Yom Kippur? Where did it fall on the Jewish calendar? What did the high priest have to do on that day? What was so different about it?Thank you for downloading this episode of Bible Backdrop. If you are enjoying the show, please leave a 5 star rating and review. If you want to get in touch with me, you can send an e-mail to the address listed in the episode. 

Trompetas (Yom Teruah ó Rosh Hashanah, como se le conoce en la actualidad) es la fiesta sagrada que daba inicio al séptimo mes del antiguo calendario hebreo, el mes de Tishri. Como cada una de las fiestas bíblicas, Yom Teruah tiene un significado profético muy especial. En el estudio bíblico de esta semana vamos a dar una especie de cierre o resumen a la Fiesta de las Trompetas, llamada en hebreo Yom Teruah. ¿Qué nombres y características específicas de esta fiesta nos permiten identificarla como una sombra profética del futuro rapto ó arrebatamiento de la Iglesia? También al final de esta entrega, me gustaría introducir un poquito sobre Yom Kippur, el Día de la Expiación, para ayudarle a descubrir cómo ambas fiestas estaban conectadas ya en la vida diaria del pueblo hebreo, por un período de tiempo conocido como los 10 Días Terribles, y cómo esta conexión entre ellas apunta hacia uno de los eventos escatológicos más importantes de la literatura bíblica y profética: El Día del Señor! Puedes leer este estudio completo en el siguiente enlace: https://www.letrayespiritu.org/post/5-nombres-proféticos-de-yom-teruah-la-fiesta-de-las-trompetas --- Send in a voice message: https://podcasters.spotify.com/pod/show/letrayespiritu/message Support this podcast: https://podcasters.spotify.com/pod/show/letrayespiritu/support

Introduction      In these final four chapters (31-34), we transition from Moses to Joshua as the leader of Israel, as God will work through Joshua to bring His people into the land of Canaan. In these closing chapters, Moses gives great attention to the Torah as God's Word which provides a framework for the covenant relationship between God and His people. The Torah is the basis for success, if the people are positive to God and and walk in obedience to His Word (Deut 11:26-28). According to Eugene Merrill, “Israel was not to be a nation of anarchists or even of strong human leaders. It was a theocratic community with the Lord as King and with his covenant revelation as fundamental constitution and law. The theme of this section is the enshrinement of that law, the proper role of Mosaic succession, and the ultimate authority of covenant mandate over human institutions.”[1]Lastly, these final chapters will focus largely on Moses' pending death and his encouraging Joshua to take his place as the nation's leader. Peter Craigie states: "The approaching decease of Moses, which has already been anticipated (see Deut 1:37–38 and 3:23–29), now becomes the central focus for the remaining chapters of the book. Moses is aware of his approaching death, and in the light of that fact he once again encourages the people in their faith and takes care of some final practical matters relating to the covenant community. First he encourages the people as a whole (vv. 1–6), and then, in the presence of the people, he encourages Joshua in particular, who would soon be assuming the role of leadership (vv. 7–8)."[2] Text      This pericope opens with Moses speaking to the nation of Israel as a whole. The text reads, “So Moses went and spoke these words to all Israel. 2 And he said to them, ‘I am a hundred and twenty years old today; I am no longer able to come and go, and the LORD has said to me, “You shall not cross this Jordan'” (Deut 31:1-2). Here, we see Moses reminding his people, for the third time, that God has not granted him permission to enter the land of Canaan because of his prior disobedience (Deut 1:37; 3:23-29; 31:2). Earl Kalland states, “Moses did not die because his natural strength was gone (Deut 34:7) but because the time for Israel's entrance into Canaan had come, and Moses was not to enter the land. That was precluded by his arrogance before the people at the waters of Meribah when he struck the rock twice to bring out water though the Lord had told him only to speak to the rock.”[3]And Eugene Merrill notes: "With his admission that he was a hundred and twenty years old, Moses was tacitly preparing the people for his death. He was forty when he fled Egypt to find refuge in Midian (Acts 7:23), eighty at the time of the exodus (i.e., forty years earlier than the present time; cf. Deut 2:7; 29:5), and now three times forty. There was no mistaking the meaning of this periodizing of Moses' life. The first two eras culminated in escapes from mortal danger into the deserts. This time, however, there was no escape, for his sin in the desert had effectively closed that door (cf. Num 20:12; 27:12–14). The urgent need for orderly succession was most apparent."[4]      Moses continues his address, saying, “It is the LORD your God who will cross ahead of you; He will destroy these nations before you, and you shall dispossess them. Joshua is the one who will cross ahead of you, just as the LORD has spoken. 4 The LORD will do to them just as He did to Sihon and Og, the kings of the Amorites, and to their land, when He destroyed them. 5 The LORD will deliver them up before you, and you shall do to them according to all the commandments which I have commanded you” (Deut 31:3-5). Though Joshua was going to lead God's people into the land, everyone was to know it was ultimately the Lord who was leading them to victory and blessing (Deut 31:3; cf., Deut 1:30; 9:3; 20:1-4).      Moses provides divine viewpoint to the nation so they would be strengthened in their inner person to face the challenges ahead. Moses told them, “Be strong and courageous, do not be afraid or tremble at them, for the LORD your God is the one who goes with you. He will not fail you or forsake you” (Deut 31:6). Here was a promise of God's presence and protection as they followed His directives and went into the land of Canaan. According to Earl Radmacher, “The Lord was the Divine Warrior, the commander-in-chief of Israel's forces. He will not leave you nor forsake you: Moses reminded the people that God had promised to remain with them, to protect them, bless them, and fight for them (Josh 1:5; 1 Ki 8:57).”[5] The confidence of the Israelites was not drawn from their own abilities, but from the Lord's ability to lead them and to give them victory. This required them to maintain mental focus on God throughout the journey, even when they were facing their enemies in combat. The Israelites were to focus on God while slaying their enemies. This requires discipline of mind and will.      Next, Moses called to Joshua and said to him in the sight of all Israel, “Be strong and courageous, for you shall go with this people into the land which the LORD has sworn to their fathers to give them, and you shall give it to them as an inheritance. 8 The LORD is the one who goes ahead of you; He will be with you. He will not fail you or forsake you. Do not fear or be dismayed” (Deut 31:7-8). Here again is divine viewpoint given to Joshua to strengthen and encourage him to the task ahead. This helps us see Moses' greatness, for rather than be bitter that he could not enter the land, he graciously hands the mantle of leadership over to his successor, Joshua. And Joshua had been known by the people for many decades. Warren Wiersbe states: "Joshua wasn't a stranger to the people of Israel, for he'd been serving them well ever since they left Egypt. He was Moses' servant long before he became Moses' successor (Ex 33:11; see Matt 25:21). It was Joshua who led the Jewish army in defeating the Amalekites when they attacked the nation after the Exodus (Ex 17:8–16), and he had been with Moses on Mount Sinai (Ex 24:13; 32:17). Joshua was one of the twelve spies who scouted out Canaan, and he and Caleb stood with Moses and Aaron in encouraging the people to trust God and claim the land (Num 13–14). In answer to Moses' prayer for a leader to succeed him, God appointed Joshua and Moses commissioned him before the whole congregation (Num 27:12–23)."[6]      The text informs us, “So Moses wrote this law and gave it to the priests, the sons of Levi who carried the ark of the covenant of the LORD, and to all the elders of Israel” (Deut 31:9). Here we have one of the clearest statements in Scripture about Mosaic authorship, as the text tells us, “Moses wrote this law” and handed it over to the priests for safekeeping (cf., Deut 31:24-25). The written law is mentioned elsewhere in the book (Deut 28:58; 29:20-21, 27). God created language which He intended to serve as a means of theological expression between Himself and mankind. Sin has corrupted the human nature, and fallen mankind often uses language contrary to God's original purposes, either excluding Him from their thoughts and words, or creating a god of their own imaginations and worshipping the creature rather than the Creator.      The law was for the nation as a whole, to educate and guide them into the Lord's will, as they learned and lived it day by day. Next, we learn, “Then Moses commanded them, saying, ‘At the end of every seven years, at the time of the year of remission of debts, at the Feast of Booths, 11 when all Israel comes to appear before the LORD your God at the place which He will choose, you shall read this law in front of all Israel in their hearing'” (Deut 31:10-11). Under the Mosaic Law, all financial debts were forgiven every seven years (cf. Deut 15:1-2). God had established a seven-year cycle the nation was to follow, and this ended when the Feast of Booths was celebrated. At the end of every seven years, those Israelites who had made loans to others within the covenant community were to release them from any remaining debt. The Hebrew word for remission is שְׁמִטָּה shemittah, which means a letting drop. According to Eugene Merrill, “The lender must simply forgive the debt as a necessary consequence of God's declaration of a “time for canceling debts” (Deut 15:2). This was, as already noted, at the end of seven years, a period not necessarily commencing with the making of the loan but, as v. 9 makes clear, a universally recognized year of release (cf. Ex 23:10–11; Lev 25:2–4).”[7]      The Feast of Booths (סֻכָּה sukkah – hut, shelter) was also known as the Feast of Tabernacles and was an autumn festival that took place in the month of Tishri, which corresponded to September-October. The tabernacles were basically huts constructed of tree branches and foliage, and the Israelites were to live in these temporary structures for seven days (Lev 23:39-43). At the end of every seven years, during the time of the Feast of Booths, Israelites were to cancel any debts owed by their fellow Israelites (Deut 15:1-3; 31:10). According to Earl Radmacher, “These sacred feasts were celebrated by all people and were joyous expressions of gratitude to God (2 Chr. 30:21). They included processions, dancing, and the enjoyment of food and drink (Lev 23:40, 41; Judg 21:19–21).”[8]      It was during this time of remission of debts that the priests in Israel were to read the Torah publicly so that God's people would know how they were to live before the Lord and experience His blessings (cf., Ezra 7:10; Neh 8:1-6; Mal 2:4-7). God gave His Word to His people, but they were to be responsible with how they handled it. The priests were to communicate it to the nation as a whole (Deut 31:10-11), and parents were to teach it to their children (Deut 6:6-7). These public readings of God's Word would serve to educate future generations about the Lord and their covenant relationship with Him. Of course, the clear communication of God's Word to others must be met with positive volition by succeeding generations for God's blessings to follow. Daniel Block notes that “future readings of the Torah will provide succeeding generations with regular opportunities for renewal and actualization of their covenant relationship with Him.”[9]      Moses concludes this pericope, saying, “Assemble the people, the men and the women and children and the alien who is in your town, so that they may hear and learn and fear the LORD your God, and be careful to observe all the words of this law. 13 Their children, who have not known, will hear and learn to fear the LORD your God, as long as you live on the land which you are about to cross the Jordan to possess” (Deut 31:12-13). All the residents of the nation were to assemble every seven years for the public reading of the book of Deuteronomy. Earl Kalland correctly notes: "Attendance at the feast was to be a joyous occasion for all the people: men, women, sons, daughters, menservants, maidservants, Levites, aliens, fatherless, and widows (Deut 16:14). The law was to be read before all these people (Deut 31:12). The children were singled out for special mention because they did not know the law (Deut 31:13). This reading of the law once every seven years would not be sufficient to inculcate its teachings in the minds of either the children or the adults. This septennial reading does not obviate the teaching ministry of the home (Deut 6:1-9) or that of the priests (Deut 17:11; 24:8; Lev 10:11). It is meant, rather, to strengthen these other teaching procedures, to focus the attention of the people as a nation on the revelation of God on a dramatic and joyful occasion. It would also dramatize the learning of the law for those children and others who had not been reached by the other teaching procedures in home and tabernacle."[10]      The nation's future blessings were dependent on their knowledge of God's Word and regular application of it to everyday life. For those who were older and knew the Lord's Word, it would serve to remind them and reinvigorate them in their relationship with God. For those who were younger, it would introduce them to God and His Word and provide the basis for a blessed life (Deut 11:26-28). Based on God's directives to His people, it is assumed three groups of people possessed copies of the Law. First were the priests, who were required to teach it to others (Deut 31:9; cf., Ezra 7:10; Neh 8:1-6; Mal 2:4-7), and help adjudicate legal matters (see Deut 21:5). Second was the king, who was required to write out his own copy of the law and carry it with him all his life and to study and live by it (Deut 17:18-20). Third were the parents in the home who were instructed to teach it to their children day by day (Deut 6:6-7). According to Jack Deere, “It was rare for an individual to possess a copy of the Scriptures. A person gained a knowledge of the Scriptures through being taught by his parents and the priests and through its public reading at times like this. So the public reading of the Law was of great significance.”[11] Learning God's Word was to lead to a healthy fear of the Lord. The fear of the Lord is a repeated theme throughout Deuteronomy (Deut 6:1-2, 24; 10:12, 20; 14:23; 17:18-19). Present Application      As God's people, we are reminded over and over that God is with us (Heb 13:5), and for us (Rom 8:31). God, who helped His people in the past, still helps His people today, “For He Himself has said, ‘I will never desert you, nor will I ever forsake you,' so that we confidently say, ‘the Lord is my helper, I will not be afraid. What will man do to me?'” (Heb 13:5-6). When the writer to Hebrews says, “so that we confidently say”, he's referring to the self-talk that goes on in our heads when we face a challenging situation. We do well to remember that adverse situations are inevitable, but stress in the soul is optional, as we can take up “the shield of faith” (Eph 6:16) and protect ourselves from the enemy's attacks. Living every moment in the light of that truth helps to strengthen us to face each day with confidence. This requires a disciplined mind and a walk of faith as we intentionally bring God and His Word into every event. Christian courage is the result of a mind saturated with God's Word and operates by faith in the face of adversity. When faced with a crisis, focus of mind and faith in God operate together like a hand in a glove. And whatever the crisis we're facing, whether the charge of the elephant or the charge of the mosquito, we can stand confidently on God's Word and be courageous in the moment.      And, as God's people, we are to “encourage one another and build up one another” on a regular basis (1 Th 5:11; cf. Heb 3:13). To encourage (in-courage) someone is to impart courage to them so they can be sustained in a difficult situation. It is to cheer them on, to build them up, to boost their morale, to strengthen them internally so they will move forward to achieve a goal. Athletes understand the power a coach or fans have when cheering them on. Words are often the most common means of encouraging others. Solomon tells us, “Anxiety in a man's heart weighs it down, but a good word makes it glad” (Prov 12:25), and “The Lord GOD has given Me the tongue of disciples, that I may know how to sustain the weary one with a word” (Isa 50:4a). Christian courage is not the absence of fear; rather, it's the overcoming of fear to do that which God says is right. Let us always be good students of God's Word so that we can operate on divine viewpoint and obey His directives. In this way, we will learn to live righteously in a fallen world and to encourage our brothers and sisters in Christ to walk in truth and love, and to be a light for others by sharing the Gospel and communicating His Word to those who will listen.     [1] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 395. [2] Peter C. Craigie, The Book of Deuteronomy, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1976), 369. [3] Earl S. Kalland, “Deuteronomy,” in The Expositor's Bible Commentary: Deuteronomy, Joshua, Judges, Ruth, 1 & 2 Samuel, ed. Frank E. Gaebelein, vol. 3 (Grand Rapids, MI: Zondervan Publishing House, 1992), 191. [4] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 397. [5] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson's New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 265. [6] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 178. [7] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 243. [8] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson's New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 265. [9] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 725–726. [10] Earl S. Kalland, “Deuteronomy,” in The Expositor's Bible Commentary: Deuteronomy, Joshua, Judges, Ruth, 1 & 2 Samuel, ed. Frank E. Gaebelein, vol. 3 (Grand Rapids, MI: Zondervan Publishing House, 1992), 193–194. [11] Jack S. Deere, “Deuteronomy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 317.

Starting thirty days before Pesah, one must ensure not to handle Hametz in such a way that it might stick to something and thus be difficult to remove before Pesah. Although one is not required to begin ridding his property of Hametz thirty days before Pesah, it is proper already then to pay attention how Hametz his handled in anticipation of the need to eliminate all Hametz from his property. This is mentioned by the Bah (Rabbi Yoel Sirkis, Poland, 1561-1640) and the Magen Abraham (Rabbi Abraham Gombiner, Poland, 1635-1682), in Siman 436.Likewise, starting from Purim one should avoid bringing books near food, as some small crumbs of Hametz might fall into the book, and this book may then be brought to the table on Pesah. One Rabbi was of the opinion that it is worthwhile to ensure to never bring a book near food at any point during the year, and that one thereby fulfills the Misva of remembering the Exodus. Whenever a person considers bringing a book to the table and refrains from doing so because this book might be brought to the table on Pesah, he remembers the holiday of Pesah and the commemoration of the Exodus, in fulfillment of a Misva. Although this is not required according to the strict Halacha, it is an admirable practice to observe.The Meiri (Rabbi Menahem Meiri, 1249-1310), in his commentary to Masechet Aboda Zara (5), writes that it is proper to begin making preparations for Pesah already thirty days before the holiday. This includes shopping for the materials needed for Pesah and making practical arrangements.It is customary among many to observe the Yom Kippur Katan service on Ereb Rosh Hodesh Nissan, even among those who do not observe Yom Kippur Katan on Ereb Rosh Hodesh throughout the rest of the year. According to one view in the Talmud, the world was created on Rosh Hodesh Nissan (as opposed to the first of Tishri), and thus this day is a kind of "Rosh Hashanah," warranting a process of Teshuba in preparation for this day. Therefore, many have the custom to fast either the entire day or part of the day of Ereb Rosh Hodesh Nissan. There is also a custom to visit cemeteries on this day.Tahanunim and Nefilat Apayim are omitted from the prayer service starting on Rosh Hodesh Nissan.It is customary during the first twelve days of Nissan to read the section of the offerings brought by the Nesi'im (twelve tribal leaders). On each day, the verses referring to the offering brought that day are read. This custom is mentioned by the Shela Ha'kadosh (Rabbi Yeshaya Horowitz, 1565-1630). Some have the practice of conducting this reading from a Sefer Torah, whereas the custom in our community is to read this section from a printed Humash or Siddur.It is customary to begin the reading on the first day of Nissan from the section of Birkat Kohanim, which appears immediately preceding the section of the Nesi'im. On the 13th of Nissan, the custom is to read the opening verses of Parashat Beha'alotecha – until the words "Ken Asa Et Ha'menora" – which correspond to the tribe of Levi.Before the daily reading of the Nesi'im section, one should give some money to charity – or pledge to give some money – in memory of all the souls from that day's tribe in need of a Tikkun (rectification). This practice is mentioned in the work Kav Ha'yashar (chapter 85). Although this custom is not commonly observed, it is a worthwhile practice to follow, as one of the important benefits of this reading is bringing merit to the deceased souls of each day's tribe.

Listen to Robert Heidler teach on "The Month of Tishri 5783: Experiencing Divine Recovery With the Tribe of Ephraim"

On today's episode, Hope talks with Samantha Wells about baptism, Rosh Hashanah, and the new Jewish Year of 5783. To listen to the message this conversation is based on, click this link: https://youtu.be/QAoBadsWm2wMark 11:24 (NIV) Therefore I tell you, whatever you ask for in prayer, believe that you have received it, and it will be yours.

THE BIRTH OF CHRIST - September 11th 3 B.C.? “If Revelation 12:1-3 is to be interpreted in an astronomical way, then there was only one day in 3 B.C. where the “sun clothed the woman” with the “moon under her feet.” This was from about 6:15 p.m. to 7:45 p.m. on September 11, 3 B.C. It was significantly the Day of Trumpets, the beginning of the Jewish New Year, the first day of Tishri, Rosh Hashanah, the New Year day for civil affairs. It was a celebration of physical creation, the year Noah turned 601, (Gen. 8:13), the day Noah removed the covering of the Ark, (Gen. 8:13), the day kings began to rule. It would symbolize the enthronement of the great King of kings.” ~ The Star that Astonished the World - Ernest L. Martin

Perhaps because there is no prohibition against working on Rosh Hodesh, many people are unaware of the fact that Halacha regards the day of Rosh Hodesh as a minor holiday of sorts, and requires that we treat it as such. In truth, there is clear evidence that in Talmudic times people did not go to work on Rosh Hodesh. The Gemara in Masechet Megila discusses the requirement to make four Aliyot to the Torah on Rosh Hodesh, and questions why we are permitted to burden people with an extra Aliya on a weekday. The Gemara answers that people do not work on Rosh Hodesh, and so it is not inconvenient for them to remain a bit longer in the synagogue for an extra Aliya. This status of Rosh Hodesh is alluded to in the verse, "U'b'yom Simhatchem U'b'mo'adechem U'b'rosheh Hodshechem," where Rosh Hodesh is juxtaposed with "Mo'adechem" – the festivals.As Rosh Hodesh is regarded as a holiday of sorts, one should eat a special meal in celebration of this occasion, preferably during the day (as opposed to the night of Rosh Hodesh). Hacham Ovadia Yosef rules that one does not have to eat bread on Rosh Hodesh, but one should make the meal festive by adding something that he does not eat on an ordinary weekday, such as meat or wine. The Zohar Ha'kadosh writes that just as the punishments in Gehinam are suspended on Shabbat and Yom Tob, they are suspended on Rosh Hodesh, as well. Furthermore, those who properly celebrate Rosh Hodesh receive a special dimension of Kedusha in their souls. Many people therefore have the custom to wear special garments in honor of Rosh Hodesh.Since there is no requirement to eat bread on Rosh Hodesh, one who forgets to recite "Ya'ale Ve'yabo" in Birkat Ha'mazon on Rosh Hodesh does not repeat Birkat Ha'mazon. This is in contrast to Shabbat and Yom Tob, when Halacha requires eating bread and thus one must repeat Birkat Ha'mazon if he forgets "Reseh" or "Ya'ale Ve'yabo" on those occasions. This is not the case on Rosh Hodesh. Furthermore, on Shabbat and Yom Tob, if one forgot to recite "Reseh" or "Ya'ale Ve'yabo" and he realized his mistake after reciting "Boneh Yerushalayim" but before beginning the next Beracha, he inserts a special Beracha which is printed in many Siddurim ("Baruch Ata Hashem…Asher Natan…"). On Rosh Hodesh, if one forgets to recite "Ya'ale Ve'yabo" and remembers just before beginning the next Beracha, he should recite the Beracha of "Asher Natan" but without the phrase "Hashem Elokenu Melech Ha'olam" (due to the Halachic uncertainty involved). This is the ruling of Hacham Ovadia Yosef.The Gemara comments that money spent to celebrate Rosh Hodesh (like the money spent in honor of Shabbat and Yom Tob) is not included in the amount of money G-d allocates for a person on Rosh Hashanah, and thus it will be returned to him. There is an expression, "Mi'Tishri at Tishri Hutz Mi'Tishri," which means that G-d allocates our income on Rosh Hashanah (the beginning of the month of Tishri) for the coming year, until the next Rosh Hashanah, but this sum does not include our expenses for "Tishri" – Talmud Torah (Torah learning), Shabbat, Rosh Hodesh, and Yamim Tobim. It is thus proper to spend a little extra money to celebrate Rosh Hodesh and observe it as a day of special joy and Kedusha.Summary: As Rosh Hodesh is regarded as a minor holiday of sorts, one should eat a special meal in honor of the day. One who forgets to recite "Ya'ale Ve'yabo" in Birkat Ha'mazon on Rosh Hodesh does not repeat Birkat Ha'mazon.

Parashat Tazria introduces the laws related to Sara'at – a skin infection, similar to leprosy, that would befall a person as a result of certain sins. The Torah says that when a person sees a discoloration on his skin that might qualify as Sara'at, he must approach a Kohen, who, based on the Torah's specific guidelines, would determine whether indeed this individual is a Mesora (person stricken with Sara'at). If the person is declared a Mesora, he must observe several very restricting laws, including leaving his city and living in solitude. Interestingly, the Torah says about the person who sees a possible Sara'at infection on his body, "Ve'huba"– "He shall be brought" to a Kohen (13:2). The Torah speaks of the individual being brought to a Kohen, rather than going to a Kohen. The explanation is that the sins for which one would suffer Sara'at are sins which involve arrogance, particularly, Lashon Ha'ra – negative speech about other people. People who are arrogant are not likely to take the initiative to solve their problems, to seek the help and guidance of others. A person stricken with Sara'at, whose affliction is an expression of his plague of hubris, might naturally resist approaching a Kohen for guidance, and so the Torah says, "Ve'huba" – that his family and friends should bring him to a Kohen against his will to address his problem. Numerous stories are told in Tanach and in Rabbinic literature warning about this phenomenon – the self-destructive power of arrogance. During the time of the prophet Yirmiyahu, who prophesied about the impending destruction of Jerusalem, there was a false prophet named Hananya Ben Azur, who opposed Yirmiyahu. Hananya falsely told the people that G-d spoke to him and assured him that Jerusalem would be safe, and the people do not need to repent. Yirmiyahu, based on a prophetic message from G-d, proclaimed that if Hananya was lying, then he would die that year. The verse in Sefer Yirmiyahu (28:17) relates that indeed, Hananya died that year, in the seventh month. The Rabbis noted, however, the seventh month is Tishri – the month which begins the new year. Technically speaking, then, Hananya did not die during the year in which Yirmiyahu made his prediction, but rather the following year. The Rabbis explain that as the days passed following Yirmiyahu's prediction, Hananya ridiculed Yirmiyahu, showing him that time has passed, the year would soon come to an end, and he was perfectly healthy. But right before Rosh Hashanah, Hananya suddenly took ill, and he realized he would soon perish. Before he died, he instructed his family to delay his burial until after Rosh Hashanah, in order to give the appearance that he died on Rosh Hashanah, after the new year began, thereby misleading the people into thinking that Yirmiyahu's prophecy was not accurate. Hananya obviously knew he was lying. And he knew that he would soon die and stand before the Heavenly Tribunal. And yet, even then, he could not bring himself to confess his wrongdoing and repent. He still insisted on maintaining his prestige, rather than humbly acknowledging his wrongdoing and thereby earning G-d's forgiveness. Perhaps the most famous, and most striking, example of the self-destructive power of arrogance is the story of Yerobam Ben Nevat, first king of the Northern Kingdom of Israel. G-d decided to divide Beneh Yisrael into two kingdoms, and so He sent the prophet Ahiya to Yerobam to instruct him to secede and form a separate kingdom. Unquestionably, if G-d chose Yerobam for this role, he must have been an exceptionally righteous and learned man. However, after he formed the new kingdom, Yerobam's ego sent him in the wrong direction. As Yom Tob approached, Yerobam decided to station guards and set up a blockade to prevent his constituents from going to the Bet Ha'mikdash in Jerusalem, as is required on Yom Tob. He realized that if the people would go to the Bet Ha'mikdash, they would see the king of the Judean Kingdom – Rehabam – receiving royal honor, and his own stature would be compromised. He therefore decided to prevent the people of his kingdom from going to Jerusalem, and – shockingly – he built two temples in his own kingdom with golden calves for the people to worship, instead of going to the Bet Ha'mikdash. His preoccupation with honor and prestige led him so far astray that he caused all the people in his kingdom to worship idols. Perhaps even more astoundingly, Yerobam later rejected G-d's offer of forgiveness for this grievous offense. The Talmud tells in Masechet Sanhedrin (102a) that G-d compassionately told Yerobam that if he would repent, He would not only accept his repentance, but He would "stroll in Gan Eden" together with him and with King David. We would certainly have expected Yerobam to eagerly accept this offer, but he in fact rejected it – because he was told that David would be walking in front of him. Such is the self-destructive power of arrogance – it causes people to ruin their lives, and even their eternal share in the next world. This phenomenon is, unfortunately, very common. Marriages are strained, or broken, because one or both spouses refuse to yield. Siblings and other family members often endure a great deal of tension because people are too focused on receiving the honor they want. Business partnerships are destroyed because of power struggles. One of the lessons of the Mesora is to beware of this self-destructive force. Let us ensure to never to allow a relationship to be destroyed because of ego, because of our insistence on receiving honor. Let us have the wisdom and humility to give in and yield, rather than allow the vain desire for honor to wreak havoc with our lives.

The language used in Revelation 4:1 is emblematic of the Feast of Trumpets or Rosh Hashana. This celebration came on the first day of Tishri when the New Moon appeared.

¿Sabía usted que el actual Día de Acción de Gracias celebrado en los Estados Unidos, Thanksgiving en inglés, surgió a raíz de la observancia de los puritanos de la Festividad de Tabernáculos?La historia de la festividad de Acción de Gracias en los Estados Unidos tiene sus raíces en Inglaterra con las tradiciones que promovieron los puritanos en los 1500s con la Reforma Protestante, para darle gracias a Dios, nuestro Gran Proveedor, por las cosechas; y quienes después emigrarían a los Estados Unidos, llevando con ellos sus tradiciones.Puede leer el artículo de esta emisión en el siguiente link:https://lasagradapalabra.org/cual-es-la-relacion-de-la-festividad-de-tabernaculos-y-la-celebracion-de-thanksgiving#.YYF_EuBufIUQue Dios los bendiga.

En la segunda parte, ya revisamos la antigua ceremonia judía de verter el agua, y la invitación pública que hizo Jesucristo en ese momento. En esta tercera parte, revisaremos la segunda proclamación que hizo Jesús durante la festividad. Hablaremos de la iluminación especial en el Templo durante la celebración de Tabernáculos, y la relación de esta festividad con Jesucristo. También hablaremos de algunas de las profecías del Antiguo Testamento y del libro del Apocalipsis las cuales hablan acerca del Reino del Milenio de Jesucristo y de la festividad de Tabernáculos.Puede encontrar el artículo de esta emisión en el siguiente link:https://lasagradapalabra.org/la-festividad-de-tabernaculos-sucot-y-su-significado-profetico-parte-3#.YUnyPuBufIUQue Dios los bendiga.

Sukkot commemorates the 40 years Moses spent leading Jews out of slavery and into freedom. It takes place on the 15th day of the seventh month on the Hebrew Calendar, Tishri, or Sunday, September 19, 2021. From there it goes on for eight days. Jewish tradition teaches that to remember our time in the desert, we should build a sukkah (booth) at home and decorate it with palm branches and leafy boughs of trees, and hang fruit from the makeshift ceiling, both of which are meant to remind us of Israel's harvest season. We also eat all kinds of different foods inside the sukkah because they represent abundance and joyous celebration. The goal is not to do these things perfectly but rather to try to connect as much as possible with what life was like for our ancestors in the desert. In addition to being a time for looking back on the past, Sukkot is also a time for looking forward. More on that in the next episode. For this episode of The Jewish Road Podcast, we will take a look at this Festivals of Booths from Act One, and trace the presence of God with His people throughout. Key Passages: Exodus 12; Leviticus 3; Numbers 29; Jeremiah 2; Ezekiel 10-11 Don't forget to subscribe so you never miss an episode! Check out our website: thejewishroad.com On there you can find out more about what we are up to, be connected to our blogs, upcoming speaking events, donate to the outreach, and stay up to date on our Instagram @thejewishroad. Also, you can download a PDF we've written called: “The Jewish Road: 5 Keys To Bringing Jesus To The Jewish People”  Any questions or requests for us to come to you or anything else, reach us at shalom@thejewishroad.com Intro and Outro music by Joshua Royal (@joshuaroyalwathen).  Audio mixing and mastering by Noah Davis (@noahdavisproductions)

Beginning at Sunset on Monday, September 20, 2021 starts the Feast of Tabernacles which shall run to September 27.Must show to listen to! Why? Because I go into the Birth of Yahshua Messiah/Jesus ChristAnd guess what He wasn't born on December 24!The Feast of Tabernacles (Sukkot) points to the final phase of Yahweh's plan of redemption for mankind—the Second Coming of Yahshua Messiah and the MillenniumUniqueness of the Feast of TabernaclesThe Feast of Tabernacles is unique in two ways. First, it is unique in that among the Festivals of the Lord it specifically invites the Gentile nations to participate. (Deuteronomy 31:10-12) Second, the Feast of Tabernacles is unique in that the Bible tells us, that it will be celebrated throughout the Messianic Age. Zechariah 14:16-19 makes it clear that during the Millennium, all the nations of the earth will celebrate the Feast of Tabernacles.Before I begin this study, let's read what the apostle Paul wrote in Colossians 2:8, “Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Yahshua Messiah.”Luke 1  5)    Zacharias = “Yah has remembered           Elisabeth = “”God/El of Oath”. Her son being that oath and promise          Zacharias is a Levite Priest. Note that his wife Elizabeth is also a Levite or from the tribe of Aaron. For a Priest must marry within his tribe.          Abijah = “My Father is Yahweh” What is this course? This is the 8th course of 24. In which King David set up at his time of rule. Read 1 Chro. 24, especially verse 10. According to custom, each of the Priests must officiate for one full week in the Temple of Yahweh. The courses started at the first New Moon of the first month of the Jewish Civil Year. Now knowing this, Zacharias course fell on our June 13-19. This period of time important, for this sets the time of the birth and conception of John and His cousin Yahshua, our Savior. [Note the course run form Sabbath to Sabbath]8        that's to say the week of June 13 to 1913      John = “Yahweh sheweth favor”.  23      days = his week of June 20th. Note Zacharias lived app. 30 miles from the Temple. For a man his age, it took him 2 days to walk home, therefore making the date around June 22-2324    conceived = possibly June 23 or 24          five months = Nov. 2426      sixth month = Dec. 25 (true conception of Yahshua Messiah)           Gabriel = What is he up to now?57      full time = a perfect 280 days, March 28-29Luke 21        in those days = 2 thoughts on this, 1) the beginning of the Feast of Tabernacles and 2) the coming of the Blessed event on our Lord's birth. 7        On that 1st day of the Feast of Tabernacles, Tishri 15th. This is why Yahshua is our true Tabernacle [Hebrews 8:2]. Now, this would have been on our Sept. 29, 4 BCHave any questions? Feel free to email me at utwoy@netzero.net

En esta segunda parte, revisaremos la ocasión en que Jesucristo fue a Jerusalén durante la festividad de Tabernáculos, y Su mensaje para el mundo. Hablaremos de la antigua ceremonia judía de verter el agua, la iluminación especial en el Templo durante la festividad, y la relación de estas celebraciones con Jesucristo. También hablaremos de algunas de las profecías del Antiguo Testamento y del libro del Apocalipsis las cuales hablan acerca del Reino del Milenio de Jesucristo y de la festividad de Tabernáculos.Puede leer el articulo de esta emisión en el siguiente link:https://lasagradapalabra.org/la-festividad-de-tabernaculos-sucot-y-su-significado-profetico-parte-2#.YUEXleBufIUQue Dios los bendiga.

Wednesday September 15 2021, sundownThis morning we shall discuss the “Day of Atonement” or known as “Yom Kippur” [ Yom = the day, Kippur = ask for forgiveness].  Other words this is a special Feast in which you and I ask our Heavenly Father for all those sins which we may have over looked throughout the past year.Lev. 23:26-32 ; Hebrews 9:6-14, 7:22-27, 10:1; Lev. 16; Rev. 20:1-3; Exd. 28:33-35      Zech. 14:2-5, 12:9-11; Isa. 53It took place on the tenth day of the seventh month (Tishri), that is, symbolically, when the sacred or Sabbath of months had just attained its completeness. Nor must we overlook the position of that day relatively to the other festivals. The seventh or sabbatical month closed the festive cycle, the Feast of Tabernacles on the 15th of that month being the last in the year. But, as already stated, before that grand festival of harvesting and thanksgiving Israel must, as a nation, be reconciled unto Yahweh, for only a people at peace with Yahweh might rejoice before Him in the blessing with which He had crowned the year. And the import of the Day of Atonement, as preceding the Feast of Tabernacles, becomes only more striking, when we remember how that feast of harvesting prefigured the final ingathering of all nations. In connection with this point it may also be well to remember that the Jubilee Year was always proclaimed on the Day of Atonement (Lev. 25:9). Hebrews 9:6-148        signifying = “deloo” to make clear           way = literally “the way of the Holy [i.e. places]           made manifest = “phaneroo” to render apparent. This word is taken from the Greek word “fan-er-os”, meaning shinning. Now stay with me on this. The Greek word “fan-er-os” is taken from another Greek word, “fah-ee-no” which means “to lighten” or “shine”. This Greek word, “fah-ee-no” is taken from the Greek base word, “foce”, which mean to shine or make manifest. Quickly turn with me to the Gospel of John Chapter 1, beginning with verses 4-9.John 1:4     Allow me to show you something. In this Atonement we have learned that in order to atone blood has to be used. Look what John writes, “In Him was LIFE; and the LIFE was the LIGHT of men”. What about this LIFE? Let's turn to Gen 9:4, “But flesh with the life thereof, which is the blood thereof, shall ye not eat.” Do you see this? The blood is the LIFE of us! Therefore can we read John 1:4, “in Him was BLOOD, and the BLOOD was the LIGHT of men?”  By His BLOOD, we are set free or atoned from the sins that we incur.In closing what does this mean to you and I?As we read last week on that Feast of Trumpets. We find in Rev. 11 those 2 witnesses, when they rose after those 3 ½ days. In verse 15 we read of that 7th trumpet being blown. From the time of that trumpet sound until that final cup of wrath is poured out, we have that opportunity to make atonement for our sins that took place during the tribulation period. Especially those that followed after that false messiah, thinking he was that true Messiah. What a sad sight, as some flee to the mountains praying for the rocks to fall on them, instead of making atonement.As we come into this Feast of Atonement, we need to search our hearts. Let's ask ourselves, how are we living for Yahshua Messiah? Do you know Yahshua Messiah as your personal Savior? Do you have that one on one relationship with Him?Join with me as we “Unravel the Words of Yahweh” on keeping the True day of Yahshua Messiah's Holy Day's!Have any questions? Feel free to email me at utwoy@netzero.net

Esta festividad es la séptima de las 7 Festividades del Señor (YHWH) mencionadas en Levítico 23. En Jesucristo se da el cumplimiento de todas estas festividades, todo apunta hacia Él. Como cristianos, por lo general no estamos familiarizados con esto; sin embargo, en esta serie de artículos, le queremos mostrar el significado de estas fiestas solemnes en el calendario de Dios, su cumplimiento en Jesucristo, y la importancia que todo esto conlleva para nosotros como creyentes en la Palabra de Dios.En esta emisión veremos en qué consiste esta festividad, su origen, así como su significado profético. También conoceremos algunas de las tradiciones que actualmente observa la comunidad judía alrededor del mundo.Puede leer el artículo de esta emisión en:https://lasagradapalabra.org/la-festividad-de-tabernaculos-sucot-y-su-significado-profetico#.X2ppAxBKjIV¡Que Dios los bendiga!