R’u Qara Adonai

Nisan 26, 5777 – April 21/22, 2017
רְאוּ קָרָא יהוה
R’u Qara Adonai
“See, the LORD has called”
“Mirad, el SEÑOR ha llamado”
Shemot (Exodus) 35:30 – 36:38
Ashlamatah: Is 55:13 – 56:8 + 57:15

Psalms 69:14-37

N.C.: Mk 9:9-13; Acts 23:11-30

Important Notice: For those who are in practice of counting the Omer these weeks the counting is a part of the readings with special comments on the book of Ephesians concorded to that schedule.

Example: Evening: Counting of the Omer Day 11

Day of the Omer Ministry Date Ephesians Attribute
11 Chazan/Parnas #1 Nisan 26 2:11-12 Justice expressed with confidence

Ephesians 2:11-12 Therefore remember, at that time you, were Gentiles by birth, who are called uncircumcision by those who are called circumcision, which refers to what Royal men do to their bodies;[1] and that at one time you were without Messiah, being aliens[2] from the legal administration of Jewish life,[3] and strangers[4] from the covenants of the promise,[5] having no hope, and without God and in union with the worldly system.
[1] The usual translation “made in the flesh by hands” seems to imply certain negativity. The translation “what Royal men do to their bodies” shows spiritual conduct. The allegorical meaning is that “circumcision” is a picture of control over the appetites of the “flesh.” This allegorical phrase also refers to the control of the sexual appetite bringing the sexual union into spiritual connection with G-d. “Circumcision” is also an allegorical phrase with the intended meaning of being “Torah Observant.” This allegorical thought shows that the Torah is the “modus operandi” for controlling the Yetser HaRa, the “evil inclination.”  Therefore, we should not look at “circumcision” as a negative statement. Furthermore, we should now understand that circumcision is indicative of full conversion to Judaism, not some convoluted version of Christianity. Consequently the notion of “uncircumcision” means those who do not have a covenantal relationship with G-d and secondly, those who have not turned to the Torah as a means of controlling the “flesh”/Yetser HaRa.
[2] It is noteworthy to mention that the “alien” mind is in direct opposition against the Torah, as a way of life. And this is the mission of two-thirds of the shedim / fallen angels. Therefore, the darkened mind refers to those Gentiles who are either simply ignorant of the Torah as a way of life. And, those who are vehemently opposed to it because of their “unyielding obstinacy of mind.
To be “alien” is to be morally bereft of all sensible mores. The depth of this statement is only understood from a Hebraic mindset. To be כָּרַת “cut off” means completely estranged from G-d’s presence and protection. Those who were “cut off” while traveling through the wilderness were subjected to every evil influence, without G-d’s protection or chesed/grace. Therefore, this is a crime of excommunication by Divine Decree. cf. Eph. 4:18 below
[3] cf. Strong’s G4174 #1 (TDNT 6:516)
[4] ξένοι from ξένος means a stranger who is permitted within the country but has not rights except what he might have agreed to as a treaty, per se. Here we see that idea of the Ger HaSha’ar (Stranger of the Gate). It would appear that the School of Shammai allowed the Gentiles to become “strangers of the gate” but would not allow the Gentile full conversion. Yeshua, a representative from the House of Hillel rescinded these dogmas allowing the Gentile the ability to become a full proselyte.
[5] Many Christian authors stumble over this phrase trying to understand the plurality of “covenants.” They fail to realize that the “covenants” are plural because the Covenant is ever changing. While they have been established on firm foundations we must realize that G-d has repeatedly updated the covenant on many occasions. However, the Gentile was never able to join in the benefits of the covenant/s because he was estranged from G-d “ἄθεοι” and subordinate to the worldly system.

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Passover 5777

Passover Readings

Nisan 14/21, 5776 – April 10/28, 2017 (First Reading)
Nisan 14/21, 5776 – April 10/28, 2017 (Second Reading)

Included in these documents is the weekly counting of the Omer as concorded to the book of Ephesians

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Shabbat HaGadol

Shabbat: “K’tab-L’kha” – “Write down for yourselves”
& Shabbat HaGadol – “Sabbath the Great”

Nisan 12, 5777 – Apr 07/08, 2017

כְּתָב-לְךָ
K’tab-L’kha
“Write down for yourselves”
“Escríbanse”
Shemot (Exodus) 34:27 – 35:29
Ashlamatah: Jeremiah 31:32-41
Special: Malachi 3:4-24
Psalms 69:1-13

N.C.: Mk 9:2-8; Lk 9:28-36
Acts 23:1-10

Audio Class
This class deals with the sin of Adam and how it relates to the cosmos and his descendents

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VaYifen

Torah Reading for
Nisan 05, 5777 – March 31/Mar 31/Apr 01, 2017

וַיִּפֶן
VaYifen

“And turned”
“Y se volvió”
Shemot (Exodus) 32:15 – 34:26
Ashlamatah: II Sam 22:10-18, 51
Psalms 68:1-36
N.C.: Mk 8:31 – 9:3; Lk 9:22-27
Acts 22:1-30

Audio Lesson

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HaChodesh Nisan 5777

Torah Reading for
Adar 27, 5777 – March 24/25, 2017

הַחֹדֶשׁ

HaChodesh
“The New Moon”
“El novilunio”
Shemot (Exodus) 11:1 – 12:28
B’Midbar (Num.) 28:9-15
Ashlamatah: Ezekiel 45:18 – 46:15
Ashlamatah: Isaiah 66:1, 23
Proverbs 7:1-27

N.C.: Col. 2:16-23; 1 Cor. 5:6-8

 

 

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Philo On Torah

Philo
These laws of Moses, like the laws of the philosophers, are to be sure enacted laws and not natural laws, but, being enacted by God who is the creator of nature, they are, more than the laws of the philosophers, in accordance with nature, not only in the sense that they are in harmony with human impulses or capacities or that they are best fitted to the attainment of the gifts of nature, but also in the sense of their being universal, eternal, and immutable. With Philo, therefore, the philosophic maxims that happiness is life in accordance with virtue or in accordance with reason or in accordance with nature come to mean life in accordance with the Law (Torah/Nomos). All the philosophic maxims about man’s duty to follow God or to imitate God or to be like God come to mean with him that man must act in accordance with the Law. All the philosophic discussions as to whether virtue come to man by learning or habit or nature or divine dispensation comes to mean with him that virtue comes to man by God through nature as a divine grace, or through learning the truths taught in the book of His Law and through training in the performance of the precepts of this Law.

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Parah Adumah

פָרָה אֲדֻמָּה
Parah Adumah
“A red heifer”
“Una vaca bermeja”
B’midbar (Numbers) 19:1 – 20:13‎
Ashlamatah: Ezekiel 36:16-38‎
Psalm 110:1-7

N.C.: Bereans (Hebrews) 8:1 – 9:14‎

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