#Breslov Research Institute

[dfroza]

A link to my personal reading of the Scriptures

for the 5th of november 2024 with a paired chapter from each Testament (the First & the New Covenant) of the Bible

[The Book of Mark, Chapter 16 • The Book of 1st Samuel, Chapter 12]

along with Today’s reading from the ancient books of Proverbs and Psalms with Proverbs 5 and Psalm 5 coinciding with the day of the month, accompanied by Psalm 45 for the 45th day of Astronomical Autumn, and Psalm 10 for day 310 of the year (with the consummate book of 150 Psalms in its 3rd revolution this year)

A post by John Parsons:

"Whether evil or good events betide, let it be the same to you, since you are a stranger and sojourner on this earth. Why have anxiety over a world that is not yours?" - Sassover

"Love not the world, neither the things that are in the world..."

====

Sometimes we seem to forget that we are not home yet... The ancient thinker Socrates argued that philosophy, when done correctly, was "practice for death," since the passing shadows of this world pointed to an unchanging good, our true end. Likewise Yeshua our Messiah taught us to take up the cross and die daily (Luke 9:23). We are to “set our affections on things above, not on things on the earth,” for we have died and our life is hidden with Messiah in God (Col. 3:2-3).

It is difficult for us to die, to let go, however, because we are deeply attached to this world, and we often abide under the worldly illusion that we will live forever, that tomorrow will resemble today, and that heaven can wait... History is littered with crumbling monuments offered to the idols of this world. The Scriptures are clear, however: "The present form (τὸ σχῆμα) of this world is passing away" (1 Cor. 7:31), and the heart of faith seeks a city whose Designer and Builder is God Himself (Heb. 11:10). "So we do not lose heart. Though our outer self is wasting away, our inner self is being renewed day by day... For the things that are seen are turning to dust, but the things that are unseen endure forever (2 Cor. 4:16-18). Because of our sin, creation was made "subject to vanity," though God has overcome the dust of death by giving us an unshakable hope (Rom. 8:20).

The metaphysical truth that ha’kol oveir (הַכּל עוֹבֵר), “everything passes” like a shadow, should help us keep our perspective regarding the various moments of testing we all face in this life. As Nachman of Breslov once said, "The whole earth is a very narrow bridge, and the important thing is never to be afraid" (כָּל־הָעוֹלָם כֻּלּוֹ גֶּשֶׁר צַר מְאד וְהָעִקָּר לא לְפַחֵד כְּלָל). Yeshua is the Bridge to the Father, the narrow way of passage that leads to life. He has overcome the meretricious world and its vanities. He calls out to us in the storm saying, “Take heart. It is I; be not afraid” (Matt. 14:27). When Peter answered the call and attempted to walk across the stormy waters, he lost courage and began to sink, but Yeshua immediately took hold of him, saying, “O you of little faith, why did you doubt (lit., think twice)?” Resist the false assumptions that surround common worldly consciousness: Keep focused on the reality of Yeshua and the way he reveals...

[ Hebrew for Christians ]

========

Psalm 144:4 reading:

https://hebrew4christians.com/Blessings/Blessing_Cards/psalm144-4-jjp.mp3

Hebrew page:

https://hebrew4christians.com/Blessings/Blessing_Cards/psalm144-4-lesson.pdf

11.4.24 • Facebook

from Today’s email by Israel365

Today’s message (Days of Praise) from the Institute for Creation Research

[thegenealogy]

1 Chronicles 15: 1-10. "The Reporter."

The Ark Brought to Jerusalem, "City of Beauty."

This section pertains to how one must use the Reporter, La Bouche if one wants to live life as freely as God intended:

15 After David had constructed buildings for himself in the City of David, he prepared a place for the ark of God and pitched a tent for it. 

Tents are temporary lodgings. They are pitched in the wilderness, the unknown. When the unknown meets the known, this is called Shabbat. To build a place for oneself in which great beauty resides, where the the Ark can rest, is the meaning of life for all persons interested in learning from the Torah.

2 Then David said, “No one but the Levites may carry the ark of God, because the Lord chose them to carry the ark of the Lord and to minister before him forever.”

Levites are "joiners, connectors". Only persons who are highly involved may bear the Ark and minister to others about the nature of its contents.

Though not well known, a Hebrew "passes over" much in the way God passed over the Waters, a Jew sojourns between lifetimes, a Lew, a Levite connects these lifetimes and makes them seamless and contiguous.

This is why God chose a Lew, Moses to swim down the Nile the River of Life and sojourn alongside the Jews. He knew the way out and up, and explains why David employed them to move the Ark, to free it from captivity of persons who did not know how to employ its power.

We are all living and breathing the result of what happens when numnutz make the atttempt instead.

3 David assembled all Israel in Jerusalem to bring up the ark of the Lord to the place he had prepared for it. 4 He called together the descendants of Aaron and the Levites:

Aaron= Most Exalted of the Connected.

5 From the descendants of Kohath, Uriel the leader and 120 relatives;

Kohath=the Congregation

Uriel= God's Lamp

The Gematria for 120 suggests the Light in the Congregation must stay lit:

And through the timeless teachings of Torah, we reach a point so deep and so holy that the strictures of time melt away, and we, too, sense the vitality of Moses and his successors in every generation.

6 from the descendants of Merari, Asaiah the leader and 220 relatives;

Merari= bitter strong like myrrh- the ability to think, say, and do what is right

Asaiah= Noun מעשה (ma'aseh) means deed, act, work, doing, making and so on.

First comes the congregation then comes the religion, which has a Gematria of 220. As the Tantra says, the religion must teach the heart how to sense things correctly:

 It is the heart, bina, which focuses differently from the mind, where we come fully to appreciate and understand a given situation. The way in which our hearts 'hear' and 'understand' a predicament will determine the manner in which we respond to it.(Anatomy of the Soul, Rabbi Nachman of Breslov, by R. Chaim Kramer, Jerusalem: Breslov Research Institute, 1998, pp. 220-221.)

7 from the descendants of Gershon,[a] Joel the leader and 130 relatives;

Gershon= "to Expel"

גרש

The verb גרש (garash) means to drive away or expel. Noun גרושה (gerusha) means expulsion. Noun מגרש (migrash) denotes lands and secondary villages surrounding a city; the outliers. Noun גרש (geresh) means produce, perhaps because they pertain to the urban outliers, or else because veggies are things thrust up out of the ground.

Joel=the protruder

Noun איל ('ayil), "protruder," refers in the Bible to a ram, a pillar, a chief and, yet again, a terebinth. Noun איל ('ayyal) means stag or deer — hence the panting deer of Psalm 42 also describes an ignoramus longing for instruction —

The Gematria for this section is 1+3+0= 40, meaning Forty Years in the desert. God expelled the Israelites for bitching and caviling about the food they were given to eat and God told them He was going to kill them for it. He commended them to the sand and those who were born and or survived during the Forty Years, who figured it out were allowed to enter the Promised Land.

8 from the descendants of Elizaphan, Shemaiah the leader and 200 relatives;

Elizaphan=a place of gathering to meet God

Verb צפן (sapan) means to hide or store up. Nouns צפין (sapin) and מצפון (maspon) describe a mass of predominantly static wealth. Noun צפון (sapon) means north, as for unexplained reasons the Bible considers the north a place of gathering. Noun or adjective צפוני (seponi) means northern or northern one.

Shemaiah=to hear reports or mentioned of God

שמע

The verb שמע (shama') means to hear and may also mean to understand or obey. Noun שמע (shema') means sound. Nouns שמע (shoma') and שמועה (shemu'a) mean tidings, report or mentions. 

The Gematria of 200 means the speech must be bent in the manner of speaking mentioned above:

The twentieth letter of the alef-beis is the letter reish. The de­sign of the reish represents an individual who is bent over; a poor person. The reish is composed of two lines, one horizontal and one vertical. It looks very similar to the dalet, but the dalet has a yud at its upper right-hand corner, which the reish lacks.6 As we explained in the chapter on dalet, the yud represents one who is subservient to G‑d and adheres to every letter of the law. The reish’s two lines represent intellect and speech.7 Be­cause they are not joined with a yud, the speech and intellect of this individual are for his own gratification—they can even degenerate and become corrupt and evil. Such a person’s thoughts and speech are often directed to hurting and conspir­ing against others. In this way he drags his most essential fac­ulties into the depths of unholiness.

9 from the descendants of Hebron "The Place of Joining", Eliel "The approach" the leader and 80 relatives;

The gematria of eighty is pei. As it says in Ethics of Our Fathers:4 “When one is eighty years old, he has reached a special strength.” Therefore we find: “Eighty thousand men by the name of Aaron all followed Aaron to his final resting place.”5 The reason there were eighty thousand men by the name of Aaron is as follows: We know Aaron was a great speaker. When G‑d asked Moses to speak to Pharaoh, Moses demurred, saying that he had a speech impediment. G‑d responded, “Is there not your brother, Aaron the Levite? I know that he can speak well.” Aaron’s verbal skills also served him well as a marriage counselor.

When there was a fight between a couple and the husband or wife left, Aaron became the peace­maker, appeasing them with soothing words. When the reunited couple gave birth to its next child, they invariably said, “We will name the child after Aaron the High Priest.” He reunited so many couples that thousands of children were named Aaron. Thus the number eighty (thousand) here signifies the special strength of the pei, the mouth.

Moses was eighty years old when he led the Jews out of Egypt and eighty when he transmitted the Torah to them.

10 from the descendants of Uzziel, Amminadab the leader and 112 relatives.

Uzziel= Verb עוז ('uz) means to bring into refuge or to seek safety. Noun מעוז (ma'oz) describes a place or agent of safety.

Ammindadab=to be inclusive, to be noble

עמם

The verb עמם ('mm) probably expressed to be inclusive or comprehensive. Its rare uses in the Bible relate to making secrets or making info available to an in-crowd.

נדב

The verb נדב (nadab) means to give, donate or volunteer, and by implication to be noble. From it derive the noun נדבה (nedaba), freewill offering, the noun and adjective נדיב (nadib), generous or noble, and the noun נדיבה (nediba), generous deed.

112= 11+2= 13 =

Means a leader is nothing if he can't keep the crowd together using the right persuasions. They are the very same that are taught to 13 year olds who are the relatives introduced to the mix so the traditions of Jewish Nobility are not lost:

Thirteen are the attributes of Hashem - שלושה עשר מידיא (the Thirteen Attributes of Mercy) Age of Bar Mitzvah, when a Jewish male becomes obligated to follow Jewish law. Jewish principles of faith according to Maimonides. Hermeneutic rules of Rabbi Ishmael.

Once the Place of Beauty is established, and we only need this done once in one place, then every man, woman and child on earth has a chance. All that is needed after this lamp is lit is to use the Propaganda of God found in the Torah to glue the world together.

[breslovwomansays]

We Will Rise Up Again: BRI Video From BRI Breslov.org YouTube videos: Stay positive, full of faith and trust in God.

[yidspiration]

Compassion

Loving G-d, You Who are full of compassion, teach me to be like You. Teach me to be kind and generous and loving, just as You are kind and generous and loving to all Your creations. Please help me develop true sensitivity and genuine compassion toward everything in Creation.

- The Gentle Weapon: Prayers for Everyday and Not-So-Everyday Moments, inspired by the teachings of Rebbe Nachman of Breslov in Likutey Moharan 1:105, adapted by Moshe Mykoff and S.C. Mizrahi with the Breslov Research Institute

[samuelbarukicohen]

Samuel Baruki Cohen is the Founder and CEO at Madison Medical Supplies.And also he is co-founded & on the board of directors of The Breslov Research Institute. At the age of 21 during studying at Frisch high school Englewood, NJ he starts liking business and want to start his own business. He started 5 companies after completing his degree from Frisch high school.

https://medium.com/@samuelbarukicohen?source=topics_v2---------0-89--------------------00a5ce38_2e20_4ae6_aeb9_505005af0c30-------19---

https://www.kaggle.com/samuelbarukicohen

https://www.tumblr.com/tagged/Entrepreneurs?sort=recent

[gyew123]

Rebbi Nachman Daily Quote Day 338

Rebbi Nachman Daily Quote Day 338

The bold have no share in Torah. And only the bold have a share. Those whose boldness is arrogance will have no share. Only those who are bold and determined for the sake of holiness will have a share (Ibid.). (Likutey Atzos)

Please daven for Chaim Menachem ben Leah (Rabbi Kramer from Breslov Research Institute

https://breslov.org/)

Check out rebbi nachman youtube channel adult and kid…

[diwonmusic]

🕊 At 8am PST & going into the night is @theLightofInfinite festival!! The schedule with LA & Israel times is up on the site now! May 31st will be the first Torah/Kabbalah Festival of its kind and it will feature some of your favorite souls! & it’s FREE with an RSVP! Featuring Rabbi Harry Rozenberg in conversation with Rohan Marley (about his father, Bob Marley’s music legacy and its connection to the Torah), Chaim Kramer (Breslov Research Institute), Mendel Kalmenson (Positivity Bias) in conversation with Erran Baron Cohen (Zohar), Gedale Fenster (Breslov Center). + a star-studded line up including; Moshav, Shlomo Katz, Joey Rosenfeld, Yehudis Golshevsky, Reb Leibish, L’Chaim OG, The Accidental Talmudist, Devorah Sisso, Erez Safar, Yom Tov Glaser, Nili Salem, Zevi Slavin – Seekers of Unity, Michael Benmeleh, Yehudah HaKohen, Benji Elson, Saul Blinkoff, Esther Freeman, Dr. Benjy Epstein, Yaakov Lehman, Yocheved Sidof, Yitzchak Attias, Rina Perkel, Orly Wahba, Yonasan Perry, Kosha Dillz, Rabbi Dov Bear, Yocheved Godsi, Saul Kaye, Yarin Weltsman Levenson, Bryan Chustckie, Ayelet Polonsky, Rabbi Shalom Lebowitz – Shefa band, Pashut Jabotinsky, Chen Malchut, Chana Mason, Shlomo Buxbaum, Jenna Zedaka, & many more! About the festival: “The Light of Infinite Fest is a first of its kind live-stream festival featuring authors, speakers, healers, musicians and some of the most innovative minds in spiritual self-growth and healing. The Festival, which will take place on May 31st, boasts 2 interactive rooms on an exclusive virtual platform allowing festival goers to jump from room to room attending live talks, sessions, and musical performances. Produced by Erez '@diwon' Safar, who acts as Your Spiritual DJ, and whose first live-stream festival, Lo-Freq Fest, was featured in Billboard, and whose @DontBlockYourBlessings festivals featured over 100+ world-wide presenters with 45,000+ attendees/ viewers. The goal of the Light of Infinite Festival is to foster creative and collaborative bridge-building while transporting thought leaders through light and love to a world in need of healing.” FREE WITH RSVP @ www.lightofinfinite.com/fest https://www.instagram.com/p/CeNg6BZr3Sw/?igshid=NGJjMDIxMWI=

[jewishsideblog]

What is Yiddish?

Literally speaking, Yiddish means “Jewish.” Linguistically, it refers to the language spoken by Ashkenazi Jews — Jews from Central and Eastern Europe, and their descendants. Though its basic vocabulary and grammar are derived from medieval West German, Yiddish integrates many languages including German, Hebrew, Aramaic and various Slavic and Romance languages.

The Origin of Yiddish

It is impossible to pin down exactly where or when Yiddish emerged, but the most widely-accepted theory is that the language came into formation in the 10th century, when Jews from France and Italy began to migrate to the German Rhine Valley. There, they combined the languages they brought with them, together with their new neighbors’ Germanic, producing the earliest form of Yiddish. As Jews continued to migrate eastward –a result of the Crusades and the Black Plague–Yiddish spread across Central and Eastern Europe and began to include more elements from Slavic languages.

Early Yiddish

In Ashkenazi societies, Hebrew was the language of the Bible and prayer, Aramaic was the language of learning and Yiddish was the language of everyday life. Scholars refer to this as the internal trilingualism of Ashkenaz. Though they vary in sound and use, all three languages are written in the same alphabet.

The first record of a printed Yiddish sentence is a blessing found in the Worms Mahzor(Vórmser mákhzer) from 1272. Beginning in the 14th century Yiddish was commonly used for epic poems such as the Shmuel-bukh, which reworks the biblical story of the prophet Samuel into a European knightly romance.

Early Modern Yiddish

Yiddish publishing became widespread in the 1540s, nearly a century after the invention of the printing press. To ensure the broadest possible readership, books were published in a generic, accessible Yiddish, without the characteristics of any particular Yiddish dialect. In the 1590s, the Tsene-rene (also called Tzenah Urenah) was published for the first time (eventually, more than 200 editions were printed). The book, which retells the weekly Torah portions woven together with homiletic and moralistic material, became known as “the women’s Bible,” because it was read in particular by women on the Sabbath and holidays.

By the 18th century, German-speaking Jews were quickly acculturating. In Western Europe, leaders of the Haskalah (the Jewish Enlightenment) campaigned heavily for the use of German over Yiddish, which they referred to as “barbaric jargon.” At the same time, Yiddish was flourishing in Eastern Europe, where compact settlement helped the number of speakers reach the millions by the 19th century.

The rise of the Hasidic movement also did much to further Yiddish along — in both numbers of speakers and spiritual prestige. Two of the key early works of Hasidism were written in both Yiddish and Hebrew: Shivkhey ha-Besht (Praises of the Besht), which were stories about the Ba’al Shem Tov, and Sipurey Mayses (Telling of the Tales), a collection of stories from the Ba’al Shem Tov’s great-grandson Nahman of Breslov.

Modern Yiddish

The late 19th century saw the birth of modern Yiddish literature. The “grandfather” of this new literary movement was Sholem Yankev Abramovitsh, known by his pen name Mendele Mokher Seforim (Mendele the Bookseller). I. L. Peretz, a Polish writer, poet, essayist, and dramatist became known as the “father” and humorist Sholem Aleichem, born in Ukraine, the “grandson.” The realism, irreverence, satire and moralism found in the works of these three writers heavily influenced the development of Yiddish literature.

Yiddish in the 20th Century

In 1908, the first international conference on Yiddish language (the Czernowitz conference) declared Yiddish to be “a national language of the Jewish people.” The purpose of the conference was to discuss all the issues facing the language at that time, including the need to establish Yiddish schools, to fund Yiddish cultural institutions and to establish standard Yiddish spelling. However, these agenda items received little attention, with much of the debate being focused on whether Yiddish should be considered the national language or a national language of the Jewish people. In 1925, YIVO, the Yiddish Scientific Institute, was founded in Vilna. It became the premiere institution for Yiddish scholarship and has been based in New York since 1940.

In the early days of the Soviet Union (1922 until the mid-1930s), the communist government supported Yiddish schools, theater, research and literature — as long as these were strictly cultural expressions without Jewish religious content. The extraordinary support given to Yiddish, and the respect initially shown to Yiddish writers, led many around the world to see the Soviet project as the true hope for the future of the language. However, the government soon began to censor Yiddish works, and eventually closed down most Yiddish institutions. During the purges of 1937, many Yiddish writers and leaders were arrested and executed at the increasingly paranoid orders of Joseph Stalin, who viewed Yiddish as anti-Soviet. In 1952, the remaining great Yiddish writers in the Soviet Union were brutally murdered in what is known today as the Night of the Murdered Poets (though not all of those executed were writers).

In pre-state Israel (1918-1948), and later in Israel, Yiddish was marginalized and, in some instances, outlawed. Until 1951, it was illegal for local theater groups to stage productions in Yiddish. Hebrew was the national language of the Jews in their land, and was considered the only legitimate medium of Jewish expression.

Post-Holocaust Yiddish

On the eve of World War II, there were roughly 13 million Yiddish speakers in the world.

The Holocaust destroyed most of this population. In America after the war, immigrant parents were often hesitant to speak Yiddish with their children. Though there were a few networks of Yiddish schools in the post-war period, after-school programs and camps could not compete with the intense pressures of Americanization. Yiddish began to take on a lowbrow image, and its use was associated with failure to climb up the American socioeconomic ladder of success.

But the last half century brought many positive developments for Yiddish. It has been seriously studied as an academic discipline, and Yiddish literature has been recognized as great world literature, exemplified by Isaac Bashevis Singer receiving the Nobel Prize for Literature in 1978.

The 1970s saw the beginning of a Yiddish and Eastern European cultural revival, particularly in music. Thanks to the work of highly-talented artists, at the forefront of which are groups like The Klezmatics, klezmer music is now a ubiquitous presence in American Jewish culture.

[dfroza]

A link to my personal reading of the Scriptures

for the 3rd of november 2024 with a paired chapter from each Testament (the First & the New Covenant) of the Bible

[The Book of Mark, Chapter 14 • The Book of 1st Samuel, Chapter 10]

along with Today’s reading from the ancient books of Proverbs and Psalms with Proverbs 3 and Psalm 3 coinciding with the day of the month, accompanied by Psalm 43 for the 43rd day of Astronomical Autumn, and Psalm 8 for day 308 of the year (with the consummate book of 150 Psalms in its 3rd revolution this year)

A post by John Parsons:

"The day you were born is the day God decided the world could not exist without you." - R’ Nachman of Breslov

====

God made you entirely unique, and no one else was created for the special role that you have in the overarching plan of Almighty God...

Jewish tradition says that God created Adam alone as "olam malei" (עוֹלָם מָלֵא), “an entire world,” to teach that each individual is of great value and significance. "Thus anyone who sustains one individual has sustained the world; and anyone who destroys one individual has destroyed an entire world" (Sanhedrin 37a).

In addition, God created man as a solitary creation to remind all people that they descend from a common source: No one has a greater or better lineage or “pedigree” than anyone else.

Moreover, each of us is created with a radical sense of "aloneness," a built in "hunger" for relationship and especially for God's presence. "Our hearts are restless until they find their rest in Thee," said Augustine. Therefore the very first commandment to Adam and Eve comes in the form of a blessing: "And God blessed them and said, פְּרוּ וּרְבו / pru urvu: "be fruitful and multiply" (Gen. 1:28). People were created to be in fellowship with others and with God, and when this is lacking, there is a sense of incompletion, a profound soul hunger and need....

When you feel discouraged or anxious because of difficult times, remember how the LORD God created the world and sustains it for the sake of the revelation of his love for you... You may not understand the present moment, though you can assuredly trust that God’s salvation given in the Messiah Yeshua heals you forever and ever (John 5:24).

Declare at all times, then: “The world was created for my sake, though I am but dust and ashes.” God is faithful, the great Amen of the human heart’s cry. Your inner being is redeemed by God for you to experience and know the blessing of eternal life (John 17:3). Amen.

[ Hebrew for Christians ]

========

Isaiah 43:1b reading:

https://hebrew4christians.com/Blessings/Blessing_Cards/isa43-1b-jjp.mp3

Hebrew page:

https://hebrew4christians.com/Blessings/Blessing_Cards/isa43-1b-lesson.pdf

11.1.24 • Facebook

from Today’s email by Israel365

Today’s message (Days of Praise) from the Institute for Creation Research

[breslovwomansays]

Giving Others the Benefit of the Doubt is VITAL: BRI Video From BRI Breslov.org YouTube videos: Giving others the benefit of the doubt is more important now than ever.

[dfroza]

A link to my personal reading of the Scriptures

for the 1st of September 2024 with a paired chapter from each Testament (the First & the New Covenant) of the Bible

[The Book of Revelation, Chapter 1 • The Book of Deuteronomy, Chapter 30]

along with Today’s reading from the ancient books of Proverbs and Psalms with Proverbs 1 and Psalm 1 coinciding with the day of the month, accompanied by Psalm 74 for the 74th day of Astronomical Summer, and Psalm 95 for day 245 of the year (with the consummate book of 150 Psalms in its 2nd revolution this year)

A post by John Parsons:

"The reward for doing one mitzvah is the opportunity to do another mitzvah." - Avot 4:2

====

It is written in our Torah portion this week (Re’eh), "Behold I am setting before you this day a blessing and a curse" (Deut. 11:26). The Hebrew for "I am setting" is an active participle (נֹתֵן), however in context we might have expected for it to be written in the past tense: "I have set (נָתַתִּי) before you this day..." The Vilna Gaon said this shows us that Torah is written for the present time and God constantly gives us choices, day by day, hour by hour, wherein we may choose the good and reject the evil, or conversely that we may choose the evil and reject the good.

The admonition to "choose life" therefore is ongoing and inevitable. As Jean-Paul Sartre said, "man is condemned to be free," since people cannot deny their responsibility to choose apart from "bad faith," by which he meant passively playing the victim by blaming their circumstances or other people... Our present choice is ours to make for this hour, and it is not based on the past nor in the future. The blessing (or curse) is presented "this day," that is, the day of your present reality, and it is therefore your opportunity to "seek first the kingdom of God and his righteousness" and to "take no thought of tomorrow," as Yeshua taught (Matt. 6:33-34).

Note that the blessing (i.e., ha’berakhah: אֶת־הַבְּרָכָה) is realized if you "hearken" (i.e., shema: שׁמע) to God’s commandments and do them (the direct object marker (את) signifying Yeshua, the First and the Last, precedes the blessing), which indicates that the keeping of God's commandments is the blessing itself, substantiating that you are loyal to God's will.

Rabbi Nachman of Breslov commented that God sends blessings every day, undifferentiated and given for all people, just as Yeshua said, "Your heavenly Father makes the sun to rise on the evil and on the good, and sends rain on the just and on the unjust alike" (Matt. 5:45). God's blessing descends upon all, but it is up to the individual to receive it, just as the manna fell silently in the darkness but later was to be collected before it would melt away... Amen. Blessed are the pure in heart, Yeshua said, for they shall see God (Matt. 5:8).

[ Hebrew for Christians ]

========

Psalm 118:24 Hebrew reading:

https://hebrew4christians.com/Blessings/Blessing_Cards/psalm118-24-jjp.mp3

Hebrew page:

https://hebrew4christians.com/Blessings/Blessing_Cards/psalm118-24-lesson.pdf

8.29.24 • Facebook

from Today’s email by Israel365

Today’s message (Days of Praise) from the Institute for Creation Research

[breslovwomansays]

Is It Okay to Be Happy During Coronavirus Lockdown? BRI Video From BRI Breslov.org YouTube videos: Is it okay to be happy now?

[breslovwomansays]

You, Azamra & Coronavirus: BRI Video From BRI Breslov.org YouTube videos: Look for the good in yourself and in this world.

[breslovwomansays]

Two Steps to Transform Yourself Now BRI Video From BRI Breslov.org YouTube videos: Save yourself and others!

[breslovwomansays]

Spiritually Coping with Fear, Anxiety & Worry: BRI Video From BRI Breslov.org YouTube videos:

[breslovwomansays]

Coronavirus, Nissan and You: BRI Video From BRI Breslov.org YouTube videos: