#Daniel Emuna

[psychologeek]

Thank you so much for your reply 🌸🩵 It's very nice to get a return from the author of your favorite fanfiction.

As for the requests, I'm sorry, I sent the question right after I finished reading the epilogue and was so excited that you were open to interactions that I didn't even read the pinned post.

"day 1: search party/panic attack"+ "Some of Them" . Maybe something about Gordon in the Bad!Verse — I really like it, I think this is my request for you. Something like the Commissioner is so seriously injured and the good Batman takes him away from himself to help. Gordon wakes up in the Wayne Manor of the good universe and there is a lot of misunderstanding.

1 — the way I see it, before become a donor Alt!Tim underwent an intensive course of recovery and general health promotion.And oh, I'm really sorry if it made you feel like you weren't comfortable.

2 — Yes shortie sounds good. And what if Alt Tim is a trance, and the other!Tim is not? Alt Damian will really experience so many difficult feelings.

Thank you for contacting me

I love talking about my fics haha :)

Many things I leave out.

Oops I forgot day 1+2 were taken, hold a sec, I'll edit it so you'll know what's open 😬

(I do have a start about Gordon after good!bat leave. Ambiguous ending.)

1- cancer isn't really my jam. Though I don't mind writing hospital/medical issues.

2 - You just made me go down a MASSIVE rabbit hole 😭😭. Will a Timkon bb be jewish? And general שו"ת about cloning. It's actually fascinating, and relay on Hilchatic discussions from the Talmud era (2nd-3rd century). Also read about "Are mermaids human or fish and can you eat them?" (Apparently Hilchaticly speaking, they are considered non-kosher fish).

I.... got sidetracked, as you can see.

But yeah, feel free to add more about Timkon bb!! (A baby girl)

[alonelywomanoffaith]

Vayishlach - 09.12.2022

Bs"D

Yaakov's Anxiety

"Yaakov was greatly frightened; in his anxiety, he divided the people with him, and the flocks and herds and camels, into two camps" (Bereshis 32:8).

Why would one of the forefathers of Klal Yisroel show anxiety? The biblical forefathers are supposed to be beacons of emuna and bitachon. Chizkuni answers our question, referencing Midrash (Chizkuni on Bereshis 32:8:1)

"...you may well ask that after Yaakov had been met by angels, as we read at the end of the last portion, and these angels were clearly meant to protect him, what did he have to worry about? This obvious question is answered by our sages by explaining that one of these angels was Michael, Yaakov’s protective angel, whereas the second one was Samael, Esau’s angel. Knowing this, Yaakov had no way of knowing which of these two angels was more powerful. This is why he became very fearful." The source of the names of the angels appears to be Bereshis Rabba 78.

Who are Michael and Samael? Michael, Yaakov's angel, is the personification of Chesed. He is named for the first time in Sefer Daniel. Samael, Eisav's angel, is mentioned frequently in Midrash and kabbalistic texts, known for a multitude of reasons - all negative. Samael is known as the Yetzer HaRa, the prosecuting angel for Yaakov and all Israel. In fact, in Sefer HaBahir (Chp. 200) it is revealed that Samael came down in the form of the serpent in order to trick Adam HaRishon. The punishment for this action was to become the guardian of Eisav, an evil man.

Yaakov's fear was not of Eisav himself, but of his guardian, Samael - who was also Yaakov's accuser. Sefer HaChinuch 3:2 references that Samael's intention was to wipe out Yaakov - him, and his descendants - but due to Yaakov's great righteousness, he could not. Instead, Yaakov is injured in the hip - the 'Gid HaNashe'

To note - we do not pronounce the name of Samael, instead calling it "Samech Mem", a custom recorded by R' Chaim Vital and the AriZal's Taamei Hamitzvot (end of Parshat Vayechi)

To read more about this, see the link below:

The Sole Negative Commandment in the Parsha

When Yaakov fights the Malach, he is injured - the 'gid hanashe' is damaged. This translates to the sciatic nerve, hence the halachic prohibition on consuming the sciatic nerve itself (Bereshis 32:33). In Ashkenazi communities today even the rear of the animal is not eaten, as we do not have a mesorah on the removal of the nerve itself. This is codified into halacha in Sefer HaChinuch 3:1;

"Not to eat the sciatic nerve: [Parshat] Vayishlach has one negative commandment, and it is the prohibition of [eating] the sciatic nerve; as it is stated (Genesis 32:33), "Therefore the Children of Israel shall not eat the sciatic nerve." And this [phrase] "they shall not eat" is not to be taken as part of the story, to mean that because this event occurred to [our] forefather, [we, his] descendants refrain from eating that nerve. Rather, it is a warning (prohibition) of God that they shall not eat it."

Bibliography:

Ephraim Palvanov's amazing blog, MayimAchronim.com

All translations/ texts from Sefaria

Mi Yodeya

[rochadomarcio]

1 João 5.14 – Oração & Confiança

“Esta é a confiança que temos ao nos aproximar de Deus: se pedimos alguma coisa de acordo com a vontade dele, ele nos ouve.”

A espiritualidade de 1 João 5.14, registrada no grego koiné, traz consigo a tradição aramaica clássica subjacente, amplamente difundida entre os séculos VIII a.C. e III a.C., ao longo dos Impérios Neoassírio, Neobabilônico, Persa e Grego, tomando parte na composição de livros como Daniel e Esdras e partes do Novo Testamento.

Esta tradição aramaica adiciona camadas de intensidade ao texto, conectando-se à cultura e às práticas espirituais da época, proporcionando uma compreensão mais clara da relação entre Deus e o crente.

Πίστις (Pistis – Confiança, Fé): Corresponde ao aramaico ​"אֱמוּנָא" (Emuna), transcendendo a mera confiança ao incorporar um fundamento inabalável, uma convicção profunda e uma entrega total a Deus.

ἐγγίζω (Eggízō - Aproximar-se): Equivale ao aramaico ​"קרב" (Qarev), indo além da proximidade física ao entrar na presença divina com reverência e desejo de comunhão íntima.

αἰτέω (Aiteō – Pedir, Solicitar): Contextualizado pela raiz aramaica ​"שאל" (Sha'al), implica na requisição de bens materiais e espirituais ao buscar alinhamento com a vontade de Deus.

θέλημα (Thelēma - Vontade): Deriva do aramaico ​"רצון" (Ratzon) e inclui a vontade ativa e benevolente de Deus ao nivelar-se aos Seus propósitos, compreendendo e aceitando Sua orientação.

ἀκούω (Akouō - Ouvir): Deriva do aramaico ​"שמע" (Shema), ultrapassando a mera audição ao receber resposta ativa de Deus que ouve as súplicas e age em conformidade com Sua sabedoria e desígnios.

Aprender, praticando:

Desenvolva atividades que conectem o texto bíblico aos conceitos da BNCC para contextualizar ensinamentos religiosos.

Crie projetos que explorem os princípios éticos e morais da DUDH em paralelo com as várias religiosidades, promovendo integração de valores.

Utilize ferramentas multimídia para apresentar textos sagrados de forma envolvente, cativando os estudantes e dinamizando a aprendizagem.

Produza vídeos, podcasts e apresentações que conectem espiritualidade, ensinamentos religiosos e direitos humanos para uma compreensão holística.

Implemente projetos de serviço à comunidade baseados em princípios religiosos, integrando valores da DUDH, solidariedade e justi��a social.

Motive os estudantes a desenvolverem ações de respeito aos valores éticos e religiosos, incentivando participação ativa na construção de uma sociedade pacífica e equilibrada.

Organize espaços de diálogo inter-religioso, estimulando líderes de diferentes crenças a compartilhar experiências, desenvolvendo habilidades como empatia, tolerância e resiliência.

Saiba mais:

• Missio Dei XXI: https://www.facebook.com/MissioDeiXXI

• YouVersion: https://www.bible.com/pt/bible/129/1JN.5.14.NVI

[hartbreakk]

Me by Daniel Emuna

[artwalktv]

Wandering through a desolate urban expanse, we follow a lonely figure grappling with his past successes and failures on a journey to find significance and rest. Filmed in New York, NY, USA Director & Cinematographer: Bram VanderMark Choreographer: Jonathan Fredrickson Featuring: Jamar Roberts Composer: Keyon Harrold Editor: Matt Carter Stylist: Christian Stroble 1st AC: Brooks Sproul 2nd AC: Chaoming Xue Sound Recording: Jake Bolles Sound Design: Christian Stropko Color: Jacob McKee Producer: Travis Hood PA / BTS Photographer: Daniel Emuna Special Thanks to Greenwood Cinema Rentals PRODUCED BY: Jacob Jonas The Company Executive Producer/Creative Director: Jacob Jonas Producers: Jill Wilson, Emma Rosenzweig-Bock, Associate Producers: Joy Isabella Brown, Francisco Cruz, Steve Hackman, Emily Kikta, Rubberlegz, Anibal Sandoval, Mike Tyus, Peter Walker Fashion Director: Christian Stroble CO-PRESENTED BY: BAM, The Harris, The Soraya, Stanford Live, Stanford Global Studies

[labellezadelatora]

MATOT/MASEI

bs'd

Shalom. La idea de esta semana de mi libro ‘Healing Anger’ es: "Los padres que sufren de ira destruyen el autoestima de sus hijos. Muchos estudios demuestran que los hijos de padres verbalmente agresivos tienen cuatro veces más probabilidades de tener problemas como delincuencia, depresión, enfermedades mentales e incluso bulimia, que aquellos cuyos padres no usan la agresión verbal". El link para comprar mi libro es http://www.feldheim.com/healing-anger.html Si quieres comprarlo en Israel contactame. Mi revisión semanal llega a más de 5.000 personas en Inglés y Español en todo el mundo. Les ofrezco a todos la oportunidad de compartir la mitzvá de honrar a un ser querido, patrocinando mi Divre Tora, para shelema refua (curación), o shiduj, Atzlaja. Siéntete libre de reenviar este Divre Tora a otros correligionarios. Tengan un Shabat Shalom con mucha salud.

MATOT/MASEI-Su Justicia es Perfecta Esta parashá nos dice que si una persona mata involuntariamente, se requiere que huya a una ir miklat (ciudad de refugio) y permanezca allí hasta la muerte del Kohen Gadol. Si deja el ir miklat, un pariente de la víctima puede vengar la muerte matando al asesino. El pasuk dice [1] ... "él morará alla hasta la muerte del Kohen Gadol a quien él ungió con el aceite sagrado". Quién es él"? Contextualmente, "él" en el pasuk aparentemente se refiere al asesino. ¿El asesino ungió al Kohen Gadol? La Gemara explica que el pasuk fue redactado de esta manera para enseñar una halajá: No todos los asesinos tenian derecho al refugio. El Bet Din debía juzgar si el asesino era o no un candidato para vivir en el ir miklat. Podemos preguntar: ¿Qué pasaría si el asesinato ocurriera mientras el Kohen Gadol estaba vivo, pero el Bet Din decidió el caso después de que Kohen Gadol murió y otro fue ungido? ¿El asesino queda en libertad de inmediato? La Gemara [2] responde que el asesino no queda en libertad hasta la muerte del segundo Kohen Gadol. Esto está implícito en el pasuk que estamos discutiendo. Se refiere al Bet Din enviando a una persona a quien consideraban digna de refugio al ir miklat. ¿Cuándo sale libre? Tras la muerte del Kohen Gadol "asher mashaj oto", es decir, el Kohen Gadol que fue ungido en el momento en que el Bet Din determinó al asesino digno de refugio, no el que estaba sirviendo cuando tuvo lugar el asesinato. Rav Meir Simja de Dvinsk (Meshej Jojma), elabora sobre este punto. La justicia de la Torá difiere significativamente de todos los sistemas legales. Estos intentan entrar en la mente del criminal para determinar por qué cometió el crimen. ¿Fue abusado o sufrió discriminación que lo llevó a cometer el crimen? ¿Quizás no estaba completamente lucido cuando cometió el crimen? Cada año, miles de delincuentes son liberados porque el jurado o el juez que juzga su caso consideró que podían evaluar los motivos del delincuente y basándose en su evaluación o por un psicólogo, el criminal no es castigado por su delito. En el sistema de justicia de la Torá, los dayanim (jueces) están obligados a juzgar los casos basados ​​en un examen objetivo y calculado de la evidencia, sin indulgencia por lo que podrían considerar circunstancias atenuantes. No tenemos forma de determinar los motivos de las personas. En casos de homicidio involuntario, había parámetros específicos por los cuales el Bet Din debía enviar a una persona a un ir miklat. ¿Por cuanto tiempo? Bet Din no fijaba la sentencia del asesino. Debia permanecer allí hasta la muerte del Kohen Gadol. Los sistemas de justicia modernos establecen sentencias estándar, dependiendo del motivo percibido del crimen y el nivel de imprudencia del asesino. Eso parece muy lógico. Entonces, ¿es justo el sistema de la Torá? ¿Es justo castigar a los asesinos por igual sin importar sus motivos? El Meshej Jojmá dice que el sistema de la Torá es el más justo porque es Divino. Una persona permanece en el ir miklat por el tiempo preciso que le toma expiar sus acciones. Hashem evalúa los motivos de cada asesino enviado al ir miklat y evalua el término del Kohen Gadol en función de cuánto tiempo se supone que cada asesino permanecerá allí. [También en su infinita sabiduría, Di-s evalúa cuánto tiempo merece vivir el Kohen Gadol]. Por ejemplo, Shimon mata involuntariamente a alguien y según el nivel de su negligencia y otras condiciones atenuantes, debería estar en el ir miklat durante 20 años. Ahora, si cinco años antes del asesinato, dos candidatos eran considerados para Kohen Gadol, uno de los cuales está destinado a vivir otros 10 años y el otro  estába destinado a vivir durante 25 años, Hashem se encargará de que el Kohen destinado a vivir durante 25 años sea ungido, para asegurar que Shimon cumpla su sentencia. Incluso en el caso de que alguien solo tenga que refugiarse durante 5 días, Hashem se asegurará de que el Kohen Gadol que sirve en esos días sea uno que deba morir 5 días después de que el asesino entró en el ir miklat. Esta es la razón por la cual el pasuk dice "asher mashaj oto". Siendo que Hashem eligia el Kohen Gadol en función de los términos de penitencia que necesitan los diversos asesinos en los arei miklat, ¡es como si los asesinos ungieran al Kohen Gadol de su generación! Teniendo en cuenta el número de personas en el los arei miklat en un momento dado, las combinaciones y permutaciones necesarias para determinar quién debería ser el Kohen Gadol están obviamente fuera del alcance del cálculo humano. Di-s, sin embargo, es un Keil emuna veein avel, un Di-s de fe sin iniquidad [3]. Hashem no permitirá que una persona que solo debe cumplir una condena de cinco días permanezca en el ir miklat durante seis días y no permitirá que una persona que requiera 20 años de penitencia se vaya un día antes. Nosotros vemos el mundo a través de la lógica humana y explicamos todo lo que vemos en función de nuestra comprensión de las circunstancias. Si supiéramos que murió un Kohen Gadol de 80 años, entenderíamos su muerte. La lógica humana dicta que las personas mayores mueran. Pero si un Kohen Gadol de 40 años muere repentinamente, nos preguntamos por qué murió. Preguntaríamos: “¿Hubia antecedentes familiares de enfermedad cardíaca o cáncer? ¿Fumaba?". El Meshej Jojma nos enseña algo increíble. Lo que vemos como causalidad no lo es. La muerte del Kohen Gadol no se determinaba por la vejez, enfermedad cardíaca o cualquier otra causa. Se basaba en la necesidad de que los asesinos en el arei miklat fueran liberados. El mismo concepto se aplica a todos los demás eventos de la vida. Lo que consideramos las razones de nuestra salud, riqueza, éxito o falta de ellas, generalmente no son las razones reales. La causalidad es muy confusa. Solo Hashem, el Di-s de la fe sin iniquidad, con Su supervisión Divina, conoce las verdaderas razones de los eventos en nuestras vidas. ___________________________________________ [1] Bemidbar 35:25 [2] Makot 11b. [3] Devarim 32: 4 Le Iluy nishmat Eliahu ben Simja, Mordejai ben Shlomo, Perla bat Simja, Abraham Meir ben Leah,Moshe ben Gila,Yaakov ben Gila, Sara bat Gila, Yitzchak ben Perla, Leah bat Javah, Abraham Meir ben Leah,Itamar Ben Reb Yehuda, Yehuda Ben Shmuel Tzvi, Tova Jaya bat Dovid. Refua Shelema de todos los enfermos del Coronavirus, Yaacov ben Miriam, Yehuda ben Simcha, Menachem Jaim ben Malka, Naftali Dovid ben Naomi Tzipora, Gila bat Tzipora, Tzipora bat Gila, Dvir ben Leah,Hadasa bat Sara, Elimelej Dovid ben Jaya Baila, Eliezer Jaim ben Jaya Batya, Noa bat Batsheva Devorah,Shlomo Yoel ben Jaya Leah y Dovid Yehoshua ben Leba Malka. Besorot Tovot para Shmuel Dovid Ben Raizel. Atzlacha para Daniel ben Mazal Tov, Debora Leah Bat Henshe Rachel, Shmuel ben Mazal tov and Zivug agun a Gila bat Mazal Tov, Naftali Dovid ben Naomi Tzipora, Elisheva bat Malka.                                                                                                                                                                                                                                                                                                                          

[thebeautyoftorah]

VAETCHANAN

bs'd

Shalom. The thought of this week from my book 'Healing Anger' "Even with the right guide, personal improvement does not happen overnight. It requires hard work and perseverance. Yet, we will never totally complete the correction of our character flaws. There will always be more to do and more to fix, for character development is a lifetime process. We will always encounter new situations, new challenges, and new life tests. But remember that when you don’t give up you can’t fail". Buy my book at http://www.feldheim.com/healing-anger.html If you want to buy it from me in Israel let me know. This article is based partially on the ideas of R' Yonathan Gefen. To support this publication or if you know anyone who is interested in receiving it, please contact me. Feel free to forward these words of Torah to any other fellow Jew. Shabbat Shalom. VAETCHANAN-The Ultimate Mitzvah This week's parsha is the source of the mitzvah to learn Torah (Talmud Torah), that is described as being equal in value to all the others combined. "And you shall teach them thoroughly to your children and speak of them while you sit in your home, while you walk on your way, when you retire and when you rise." (1)

It is surprising that the source for Talmud Torah does not say 'you shall learn', rather 'you shall teach.' Why is this so?

The Ktav Sofer notes that the Torah does actually instruct us to learn (vedibarta bam) but only after telling us to teach first (veshinantam). The order should be reversed; a person learns before he teaches?! He answers that the Torah is alluding that one's own learning must be done with the ultimate goal of teaching others.(2) This also explains why the main source for the Mitzvah of Talmud Torah is teaching. Because the ultimate purpose of learning is to be able to give it over through teaching.

Of course, learning Torah is not merely a means to be able to teach, a person needs Torah to be able to develop a relationship with G-d, and without learning this is impossible. Nonetheless, it is clear from the commentaries that learning without teaching is a great lacking in the fulfillment of the Mitzvah of Talmud Torah. This is why the Sages teach us that it is essential to learn with the intent of teaching. Moreover, the Meiri (3) and the Maharal (4) both write that a person who learns but does not teach cannot reach completion.(5)

We now understand why the Torah stresses teaching ahead of learning. However, the choice of word it used needs understanding; usually 'you will teach' is translated as 'limadtem', but here the Torah says, 'veshinantam'. Rashi explains that this usage has an added meaning; it implies a high level of clarity so that one if someone asks a question, you can answer it without stumbling. From here we learn that a person can gain more clarity in his learning if it is in preparation to teach. A person who learns a Gemara knowing that people will challenge him on his understanding and explanations of it has a great incentive to learn with greater diligence. According to some commentators, this is the explanation of the Gemara: "Rebbi says, 'I learnt a great deal of Torah from my teachers, more from friends, and the most from my students." (6) Students force a teacher to attain a higher level of clarity and understanding.

This idea was stressed by great Torah leaders: An avreich (someone who learns full time) was not succeeding in his learning so he asked the Steipler Gaon if he should continue in kollel or begin teaching. The Steipler answered that in the past everybody wanted to teach, and a person who did not find a position in teaching continued to learn in kollel. He then said, "every Gadol Hador of the past grew greatly from giving lectures." (7) Teaching is also a great tool in helping one remember his learning. The Steipler once advised another Torah student to teach in Yeshiva katana, and explained that when one teaches others a piece of learning it is equivalent to learning it twenty times. He said further, "I know from my own experience that that which I learnt myself I have forgotten, but that which I taught to others I remember it to this very day." (8)

We have seen how teaching on a high level can greatly help one's own learning. However, it would seem that teaching people on a lower level would not have the same effect. However, a number of commentaries understand the Gemara that 'I learnt the most from my students' in a different way. The Chatam Sofer makes an extraordinary statement. He speaks at length about the importance of giving over of one's self for the sake of helping the spirituality of his fellow. He focuses on how Abraham devoted his time and effort to teaching the uneducated masses about Emuna (faith) rather than focus on his own growth. He then exhorts us to emulate Abraham and teach people even if they are on a low level of understanding. He addresses an argument against this approach. "If the Eved HaShem would say, 'my soul craves closeness to Hashem and I want to get close to him. How can I do this and reduce my own learning and self-perfection in order to perfect my fellow's soul?!' The answer to this is found in the words of the Sages; '… I learnt the most from my students'. Is it beyond G-d to make up to you the growth that you forsook for the sake of His honor?! You should do what Hashem commanded you - to teach the people - and He will fulfill His role…. He will make it possible for you to attain completion in a small time and you will be able to attain lofty heights beyond your own belief." (9) One who teaches people that are on a low level of learning will receive a great deal of Heavenly assistance which will enable him to attain greater heights than humanly possible. (10)

We have discussed much about the value of teaching Torah. Why exactly is it considered so great to the extent that the Egle Tal writes that it is on an even higher level than learning Torah? (11) There are a number of reasons for this but one can be found in the verse we have discussed. The Torah says, "you will teach it to your children." The Sages learn out this does not only refer to one's genetic children, but also to one's students. Why doesn't the Torah just tell us to teach students? The answer is that the Torah is showing us that teaching Torah is similar in a certain aspect to having children. When a person brings a child to the world he is giving him the tremendous gift of life. When a person teaches someone Torah he is giving him the opportunity to gain eternal life. Thus, by teaching Torah you are acquiring the quality of parenting - giving life. This is why students are referred to as children.

Indeed teaching Torah to a child is considered an even greater kindness than giving birth to him as the Mishna in Bava Metsia states; "If a person sees the lost objects of his father and his teacher, the teacher takes precedence." Why? "Because his father brought him to Olam Hazeh(this world) but his teacher who taught him wisdom, brings him to Olam Haba (the Next World)." (12) Teaching Torah is the ultimate act of kindness that one can do. May we all merit to fulfill it. ___________________________________________

1. Vaetchanan, 6:6.

2. Quoted in Dvar Yerushalayim, 181, quoted in Relevance, ibid.

3. Meiri, Sanhedrin, 24a' also see Meiri, Avos 4:6.

4. Maharal: Chiddushei Aggadot, 23b; also see Netiv HaTorah, Ch.8 for a lengthy discussion of this topic.

5. There are many Gemarot that speak very critically about a person that learns but does not teach. See Rosh Hashana 23a, Sanhedrin Perek Chelek.

6. Makkot 10a, Taanit 7a.

7. Quoted in Mishel Avot, Kinyanei Torah, 'halomed al menat lelamed.'

8. Ibid.

9. 'Pituchey Chatam,' - Hakdama to Shut Chatam Sofer, Yoreh Deah.

10. The Tosefot Yom Tov expresses the same idea in Avot 4:5.

11. Hakdama to Egle Tal - he proves this from a Gemara in Kesubot 17a.

12. Bava Metsia, 33a.

Le Iluy nishmat Eliahu ben Simcha, Mordechai ben Shlomo, Perla bat Simcha, Abraham Meir ben Leah,Moshe ben Gila,Yaakov ben Gila, Sara bat Gila, Yitzchak ben Perla, Leah bat Chavah, Abraham Meir ben Leah,Itamar Ben Reb Yehuda, Yehuda Ben Shmuel Tzvi, Tova Chaya bat Dovid.

Refua Shelema of Yitzchak ben Mazal Tov, Yaacov ben Miriam, Yehuda ben Simcha, Menachem Chaim ben Malka, Naftali Dovid ben Naomi Tzipora, Nechemia Efraim ben Beyla Mina, Gila bat Tzipora, Tzipora bat Gila, Dvir ben Leah, Sender ben Sara, Eliezer Chaim ben Chaya Batya, Noa bat Batsheva Devorah,Shlomo Yoel ben Chaya Leah  and Dovid Yehoshua ben Leba Malka. Atzlacha to Daniel ben Mazal Tov, Debora Leah Bat Henshe Rachel, Shmuel ben Mazal tov, Yehuda ben Mazal Sara and Zivug agun to Gila bat Mazal Tov, Naftali Dovid ben Naomi Tzipora, Yehudit bat Malka, Elisheva bat Malka.

[reb-shlomo-blog]

Micah Five: Waiting For the Messiah

Micah Five: Waiting For the Messiah

By Reb Shlomo Phillips © 10.23.2013 (most recent update August 07, 2017)

There are certain verses in the Tanach that are sometimes inaccurately cited as evidence that Jesus of Nazareth was the Messiah. In this study we will consider one of these texts. Identifying the Messiah is very important. Recognizing false Messiahs can be just as important because millions have been led astray. Even such luminaries as Rabbi Akiva (born in Caesarea, Israel in 50 CE, died: 137 AD in Caesarea Maritima, Israel) have been fooled into accepting false claimants. In his case, Rabbi Akiva followed the failed Messiah Simon Bar Kokhba (died 135 CE) in what is known as the Bar Kokhba revolt against the Roman Empire in 132 CE. Bar Kokhba came MUCH closer to fulfilling the prophetic requirements than Yeshua/Jesus by establishing an independent Jewish state which he ruled for three years as Nasi ("Prince"). Israel was conquered by the Romans in 135 following a two and half-year war. The Bar Kokhba revolt marked a time of high hopes followed by violent despair. The Jews had high expectations of a Torah-based kingdom and a third Beit HaMikdash (Hebrew: "House of the Holy" or Holy Temple), but in the end they were persecuted and once again sold into slavery. The Jews did not yet merit HaMashiach ben David and his theocratic rule. The final battle of Bethar saw their complete destruction.

Sabbatai Zevi (August 1, 1626 – circa September 17, 1676) was another would be Messiah. He was a famous Kabbalist who was active throughout the Ottoman Empire for a time. He too came much closer than Yeshua/Jesus to wearing the Messianic crown with his Sabbatean movement. However in February of 1666 CE he arrived in Constantinople and was imprisoned under the Islamic blasphemy laws. Given the choice between life as a Muslim and execution by ordeal as a Jew, Sabbatai Zevi chose Islam and became a heretic.

To date everyone who has reached for the Messianic crown has failed, including the tzadikim Rebbe Menachem Mendel Schneerson (the left) and the Nanach Rebbe, Rabbi Israel "Saba." Most of the claimants died as honorable Jews, some became heretics like Sabbatai Zevi, but in all cases they failed to meet the prophetic requirements. In Yeshua's case, he failed and was executed by the Romans for treason. After his death his talmidim (students) created a (Rabbinically rejected) reform sect of Judaism which, within a hundred years, became unquestionably heretical and, within another hundred years, became a completely separate religion and the biggest enemy of the Jewish people in history. Since the rebirth of Israel in 1948 many Christians have changed their attitudes and now support the Jewish people and our secular country Baruch HaShem! Sadly however many merely use this as a pretext as they seek to genocide Yiddishkeit through assimilation, replacement theology, and conversion. This fact brings us back to our current consideration.

Needless to say, Jews are very wary of Messianic claimants History has taught us well, and yet still today there are claimants accepted by some Jews as the Messiah despite the requirements established by our holy prophets.

HaShem has given us plenty of evidence to identify the Messiah. All who have died have failed, however charismatic living claimants can still be appealing due to our strong desire for his reign. Nonetheless, Messiah has not yet come.

         But he will!

There is ongoing debate on this section of Micah among the scholars, both Jewish and Christian.

First, remember that Micah was a contemporary of Isaiah, living during the reign of King Hezekiah of Judah during the Assyrian attack on Jerusalem. Klal Israel was under siege and like Isaiah, Micah was addressing their imminent concerns. Unless the text says otherwise (which it does not) the initial contextual assumption should be that the prophet was writing to his fellow Jews alive at that time:

Micah 4:13 Arise and thresh, O daughter of Zion, for I will make your horn iron, and I will make your hooves copper; and you shall crush many nations, and you shall devote their plunder to the Lord, and their wealth to the Lord of all the earth. 4:14 Now you shall gather yourself in troops, O daughter of troops; he has laid siege to us. With a rod they strike the judges of Israel on the cheek.

The natural context of this section therefore is not addressing the coming of THE Messiah (HaMashiach ben David), nor the End of Days, but rather concerns a messiah who will rescue the Jews under discussion. Likely this mashiach (anointed one) was Cyrus the Great who is called "messiah" in Scripture and who later freed the enslaved Jews (i.e. the Southern Kingdom of Judah) from Babylon, see Ezra 5:13. This understanding is the clear meaning of this prophecy when read in its entirety. Rashi supports this understanding:

Now you shall gather yourself in troops, O daughter of troops: Now, at the time of its [Israel’s] evil decree concerning the iniquity, which has increased, you shall gather yourself in troops, O daughter of troops; O daughter of the Chaldeans [Babylonians], gather troops, for now you shall succeed with the troop that laid siege upon us.

Micah 1:1 The word of the Lord that came to Micah the Morashtite in the days of Jotham, Ahaz, [and] Hezekiah, the kings of Judah, which he prophesied concerning Samaria and Jerusalem.

Micah 5:1 And you, Bethlehem Ephrathah - you should have been the lowest of the clans of Judah - from you [he] shall emerge for Me, to be a ruler over Israel; and his origin is from of old, from days of yore.

In this case the Jews did not defeat their enemies directly. There are important truths to be learned here that we wont delve into now, however understand that HaShem used the might of Babylon and then had the Persian ruler Cyrus free His people and return them to the Land for His Purposes (Ezra 5:13). ALL things are in the Hands of HaShem and ALL things work together for our ultimate redemption as Rebbe Nachman explains so wonderfully.

...then the Messiah will come, because the redemption is mainly dependent upon this [i.e. emuna], as the verse says, "Come, look from the top of amanah/emunah/faith" (Rebbe Nachman, Likutey Moharan 1.7.1).

Isaiah 45:1 So said the Lord to His anointed one, to Cyrus, whose right hand I held, to flatten nations before him, and the loins of kings I will loosen, to open portals before him, and gates shall not be closed.

to His anointed one: Every title of greatness is called anointing. Compare Numbers 18:8. "To you I have given them for greatness (לְמָשְׁחָה)." Our Sages, however, said: To the King Messiah, the Holy One, blessed be He, says, "I complain to you about Cyrus..." as it is stated in Tractate Megillah 12a.

In his comments Rashi reminds us that certain things will have to happen to signify the coming of HaMashiach (i.e. THE Messiah). IF these verses are interpreted as talking about the Messiah, all of the other requirements must still be met for his arrival. These include:

Isaiah 2, 11, 42; 59:20

Jeremiah 23, 30, 33; 48:47; 49:39

Ezekiel 38:16

Hosea 3:4-3:5

Micah 4

Zephaniah 3:9

Zechariah 14:9

Daniel 10:14 See my What the Messiah Must Accomplish study for more specific requirements.

However he notes on this verse:

"...from you [Klal Israel] shall emerge for Me": the Messiah, son of David, and so Scripture says (Psalm 118:22): "The stone the builders had rejected became a cornerstone."

Rashi's comments on verse 2 make it clear that the Messiah has not yet come:

Therefore, He shall deliver them until the time a woman in confinement gives birth: He shall deliver them [the people of Israel] into the hands of their enemies until the coming of the time that Zion has felt the pangs of labor and borne her children; Zion, which is now seized by the pangs of labor [as Micah is writing], is now called a woman in confinement. [i.e., now the labor pains will cease and the redemption will come about.] But our Sages state that from here we deduce that the son of David will not come until the wicked kingdom spreads over the entire world for nine months (Yoma 10b, Sanh. 98b). But, according to its simple meaning, this is the structure as I explained.

Rashi continues:

... and the rest of his brothers: The brothers of the King Messiah; i. e., the rest of the tribe of Judah. ... shall return upon the children of Israel: Judah and Benjamin shall join the other tribes and become one kingdom, and they shall no longer be divided into two kingdoms.

Verse 3 tells us that HaMashiach (if this is who is being discussed here as Rashi believes):

...shall stand and lead with the might of the Lord, with the pride of the Lord, his God: and they [the ten Houses restored and reunited] shall return, for now he shall become great to the ends of the earth.

Prior to being exiled from their homes in 70 - 73 CE about half of the Jews were still living in Babylon (they did not return to Israel once they were freed even as nearly half of today's Jews remain in the United States). Jesus made no attempt to lead these Jews back to Israel as required by the prophecies. By no twisting of scripture can it be shown that Jesus fulfilled this essential part of the prophecy. Whoever is being referenced in verse 1 can not be Jesus for this reason and Rashi would certainly agree with this.

Rashi further explains:

and lead: And lead Israel and they shall return: They shall return now from the exiles [under this man]. for then he shall become great: i.e., [he will be] their king. until the ends of the earth: And they shall bring tribute to him [i.e. to the Messiah] with horses and chariots.

If Micah 5:1 is addressing the Messiah therefore and not Klal Israel collectively, as Rashi believes, based on this text and objective evidence, the reference can not possibly be to 'the man from the Galil' because he failed to meet Micah's description. Whoever is being referenced in these verses, whether HaMashiach or Israel collective, the requirements by which HaMashiach will be recognized remain unfulfilled. So, while there is some debate among the Jewish sages as to whether this verse is talking about the Messiah or not, what is abundantly clear is that thus far no one has fulfilled the role of HaMashiach ben David (nor that of Mashiach ben Yosef).

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