13 thoughts on “WHAT GOD HAS DONE, AND WHAT GOD CAN DO …”
What an encouraging message. I have much respect for Dr. Jeremiah and have listened and read his messages many times in my life (and still do). Thank you for your share friend. Sip sip hooray to our Savior! ❤💕
The morning of the 4th day of the Pesach, we Jews stand on the 3rd day of the Omer count. The Omer count teaches a נמשל mussar whereby Jews count the day cleansed of avoda zara. The count distance from biur chametz and the night of the Sedar Pesach where we Jews acknowledge that HaShem alone brought Israel out of Egypt. The משל of biur chametz sanctifies as קודש. Which means exactly what? That Jews commit to remove and distance themselves from chametz, similar to a nazir who likewise does so with grapes, what Jews do with chametz the entire chag of Pesach. The נמשל of biur chametz, Jews search their houses and property to remove any and all foreign Gods. Something as did Israel before the revelation of the Torah at Sinai; comparable to La’van searching the tents of Yaacov looking for his God. Bottom line, the Haggadah teaches faith in the justice of HaShem which ipso facto rejects prayer offered to both idols or other Gods. The 11th middle Blessing of the Shemone Esri,
ולירושלים עירך ברחמים תשוב, ותשכן בתוכה כאשר דברת וכו’ וכסא דוד מהרה לתוכה תכין…
Its central k’vanna makes discernment between oath brit sworn to HaShem from the worship of foreign imposter Gods/chametz. The revelation of the Torah at Sinai excludes all other Gods. Both rational or mystic belief based theologies, mussar mitzvot exclude from the inheritance of the brit Cohen nation. Rational or mystic theology compares to avoda zara which once worshipped the stars in the Heavens as Gods; the latter – an inheritance given to all Mankind. Only Israel accepted the Torah revelation of HaShem at Sinai. Mussar commands middot, tohor middot.
Ingestion of tohor middot causes the emotional irrational mind to mature due to developing wisdom, consequent to acquired life experience; lessons learned over and over again and again, until that novice becomes a master. Enslaved Israel had to learn how to make and work with bricks. Wisdom enlightenment, attained through labor with bricks, likewise produced two great “tuma” Temples: courtroom righteous justice has priority over korbanot. The logic skill that applies knowledge of bricks and their purposes, equally applies to many other subjects and walks of life. On this basis stands all Common Law courtrooms of justice.
Rule #1 of the Torah faith: Erect the Torah world – – through validation of established precedents. A novice that reads T’NaCH and Talmud, basically limited his understanding to what his eyes immediately read from those books. The style of the Baali-Tosafot – they brought precedents from other places within the Sha’s Talmud; their T’NaCH and Talmudic commentaries learn by way of bringing comparative precedents, comparative case/law, from other places within the Sha’s Talmud. A novice can not duplicate the sh’itta of learning done by the Baali Tosafot; a commentary which consistently follows the sh’itta of learning through precedents; expressed throughout the Baali Tosafot’s commentary upon the Sha’s Bavli.
The קודש of the Haggadah: it separates tefilla from prayer. Both the worshipers of idols and the disciples of the Scientific method limit the reality of their Gods to 3 physical dimensions. On par with the Ancient Greeks as expressed through the flaw of Euclid’s 5th axiom of geometry, or the absolute necessity required by all branches of Xtian theology, which demands that a physical Jesus once lived as a man within the lands of Judea over 2000 years ago. Neither the idea of a myth or an imaginary Jesus can Church theology ever accept. Therefore persons who pray, they – by definition – worship other Gods. Why? Because persons who pray have long ago embraced Goyim customs, cultures, practices and behaviors – all Goyim refused to accept the revelation of the Torah at Sinai; assimilated Jewry have likewise abandoned and rejected the cultures and customs practiced by the Cohed nation.
The רשע who asks one of the 4 questions, he excludes himself not only from the liberation from Egyptian g’lut, but even worse he excludes himself from the eternal Cohen inheritance of the Jewish people. G’lut comes when the Cohen nation abandons tohor practices and assimilates unto foreign alien cultures and customs. Year by year Yidden repeats the salvation from Egyptian bondage. Slowly the dawn breaks and Yidden perceive much more than the טפש פשט of remembering the suffering and salvation from the bondage of Egyptian slavery, an event that happened thousands of years in the past, yet whose meaning applies to our situational lives. Specifically, that HaShem and no other God or Angel, redeemed slaves from g’lut.
In the beginning: Yosef reveals his hidden identity unto his brothers, to the latter dedication of korbanot by the sons of Aaron, avodat HaShem stands separate and apart from prayers offered unto other Gods. קודש. The Haggadah of Seder Pesach teaches the קודש: HaShem commands the 613 mitzvot over the tuma of the worship of other Gods. Do not follow after the culture or customs practiced by the Goyim who refused to accept the revelation of the Torah at Sinai. To understand the 613 requires a strong knowledge of classic Jewish cultural practices and customs. Tuma attempts to divorce the 613 from the cultural background of Jewish culture, customs, practices, and ways. The Torah refers to this crime by the name of avoda zarah. Prayer – the opposite of tefilla. Persons who worship other Gods …… they pray.
Persons who worship other Gods, they know nothing of the pre-condition which tohor makes upon both mitzva observance in general and tefilla in particular. They assume that korbanot compare to primitive Bar BQ’s offered up to Gods who live in the Heaven – rationally comparable to the stars in the skies. They do not grasp that tefilla functions as a sign of the brit faith, on par with brit melah, shabbot, and tefillen. Tefilla means the dedication of tohor middot unto HaShem alone, as learned directly from the Chumash and NaCH: that HaShem accepts our korban tefilla middot dedications as קודש, and rejects the prayers Goyim pray unto their foreign Gods, by judging those alien Gods with curses and plagues.An interesting Pesach commentary,
that Rabbi David Bar-Hayim, he based his lecture upon the Reshon halacha established by Rambam. He makes efforts to explain Talmudic opinions of origination, based upon the order by which Rambam organized his halachic code. Not to follow after the way of the Goyim, it seems to me, defines the mussar mitzva of “Jewish modesty”: not to follow or copy the customs, manners, and ways that Goyim accustom their social neighborly affairs. The Rambam listed these halachot located within his legal code – Hilchos Avodat Kochavim. And therein lays the rub, what defines avoda zara? A lack of modesty. As opposed & contradicted by the worship of idols and other God(s). Of the two, which has מלכות priority? The midda of modesty learns its definition, tohor humility stands upon the יסוד, the life lived by the prophet – king Moshe. Versus the 2nd Commandment revelation of the Torah at Sinai.
Rabbi David Bar-Hayim failed to bring the mussar commandment attached to the halachic rulings that forbade to follow the practices customs or manners – both personal and dress – of the Goyim. He likewise failed to mention the specific, yet clearly לאו דוקא Torah commandment – After the ways of Egypt or Canaan, do not follow.
Alas the Rambam erred, his Code destroyed the פרדס kabbalah established by Rabbi Akiva and all his talmidim. Rabbi David Bar-Hayim, in his turn, also failed to discuss the 13 tohor middot revelation of the Torah sh’Baal pe – Master of Torah logic – in his amplification of the Rambam’s Halachic opinions: “his” errors doubled and compounded, “he” ripped apart the worp from its woof in the fabric of the Sha’s Bavli. “He” divorced prophetic mussar learned directly from the aggadic drosh of logic unto the T’NaCH Primary Sources which teach the kabbala of our musar masoret, known as prophecy.
Rabbi David Bar-Hayim follows the err made by the Rambam, similar to the prophet Chaggai who taught a tuma prophecy, consequent to the domino effect error made by the Shlomo the king – who failed to listen and to heed the mussar mitzva which the prophet Natan commanded, and which king David opened his last address to another Man in this world. Chaggai links construction of the Temple as the mitzva of keeping and doing the curse included in the 2nd paragraph of kre’a shma. Natan, the prophet of king David, advised the king, of the k’vanna of thatTorah kre’a shma commandment: Justice Justice pursue but the ways and customs of the Goyim – do not follow. The construction of the Temple by king Shlomo: this erroneous action\decision…initiated the path whereby the soul of king Shlomo walks before HaShem unto all eternity; avoda zara, reliance upon wood and stone as a blessing from Heaven, results in Civil War. Herein defines the term: destiny of Temple Shlomo.
The curse decree pronounced upon king David by Natan the prophet, this mussar passed as an eternal inheritance which king David’s sons for ever inherit – comparable to DNA – War among Brothers, also known from the evil sinister alias: “Civil War”. Civil War – – no greater plague of destruction and cruel death. King Shlomo erred, he failed to establish the rule of law through the judicial decisions reached through aFederal Sanhedrin lateral Common Law court system. The din by which king Shlomo launched his reputation of fame, that “courting” [people in dispute] came before the Court of king Shlomo – not before the lateral Common-law Sanhedrin Court.
[Common-law courtrooms stand upon logical precedents which the opposing lawyers introduce as “legal” evidence – made by two of the three Torts Court Justices – these opposing Torts court justices argue the merits of that specific Case, before the 3rd Judge of the same Torts Court. Upon this יסוד\kabbala stand the Order of Organization of both the Small and Great Sanhedrin Capital Crime courts of law. When the opposing Justices argued pro & con “legal”, meaning: (the obligation to acquire similar yet earlier opinions made by all previous courtrooms; specifically – from all other Sanhedrin courtrooms across the country. Law by means of valid precedents successfully compares previous Case/Rule cases. The 3rd judge of a Torts court makes his ruling after reading the legal briefs and hearing the arguments of the 2 opposing judges of the court. From this sh’itta – of precedents required – the 3 Justices of the Torts court rooms determine judicial justice), earlier halachic precedents, meaning: legal rulings made by earlier\previous Case/Rule Common-law court rulings].
The prophets teach the strong mussar commandment: justice justice pursue. From this tohor concept of mussar, Natan the prophet interpreted the k’vanna of the 2nd paragraph – acceptance of the curse obligation within the mitzva of kre’a shma. Specifically the dedication to do all mitzvot, tohor mussar middot mitztvot לשמה. Herein explains why rabbis in Judea did not have to wear distinctive garments to acknowledge their righteousness. Rather these Court Rabbis enjoy the potential to transform their lives unto the madraega/level of Baal Shem Tov\master of the Good Name – – meaning – – fear of heaven. Doing mitzvot לשמה the reputation and Good Name of Judean Jews. Doing mitzvot oblivious of what means לשמה – the slandered reputation and Bad Name whereby Goyim condemn g’lut Jews – throughout human history. This distinction learns from the opening opinion on the first Mishna of גיטין.
Your Orthodox Jewish comment says a lot on the Jewish history but history of the Jewish orthodoxy avoids the facts that the Hebrew slaves were the blackest tribes and were the indigenous jews. The Ethiopians have in their possession the ark of the covenant and the stone tablets from Moses.
As an atheist praise HaShem … I resemble that remark :)
I do not know the color of skin of Hebrew slaves in Egypt, before my time. The word Jew, in Hebrew Yechuda or plural Yechudim. This Hebrew word comes from the name of the 4th son of Yaacov – Yechuda. Yechudim first introduced in the T’NaCH literature in the post Babylonian exile Books. Have no idea what the Ethiopians possess but the ark of the covenant and the stone tablets utterly irrelevant today, on par with building some grand and glorious temple made of wood and stone.
The Sh’ma employs 3 Divine Names, they affix to the 3 oath which the Avot swore to cut a brit. What oaths did the Avot swear that the generations accept when they say ONE?
The Sh’ma employs in immediate succession 3 Divine Names. Only one other p’suk/verse in the entire literature of the T’NaCH does likewise. Therefore, the use of 3 Divine Names teaches a powerful mussar. The Avot, each and everyone, swore a Torah oath, as the tool to “cut” a brit with HaShem.
What defines the oaths that each of the Avot swore. Knowledge of these oaths sworn by the Avot, permits all generations bnai brit to accept these oaths upon his/her self … as expressed in the final word of the p’suk: ONE.
What an encouraging message. I have much respect for Dr. Jeremiah and have listened and read his messages many times in my life (and still do). Thank you for your share friend. Sip sip hooray to our Savior! ❤💕
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That is a blessing to know Sister in Christ. You are a part of the Lord’s light, let it continue to shine!
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Aww thank you so much! You too! 💚
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The morning of the 4th day of the Pesach, we Jews stand on the 3rd day of the Omer count. The Omer count teaches a נמשל mussar whereby Jews count the day cleansed of avoda zara. The count distance from biur chametz and the night of the Sedar Pesach where we Jews acknowledge that HaShem alone brought Israel out of Egypt. The משל of biur chametz sanctifies as קודש. Which means exactly what? That Jews commit to remove and distance themselves from chametz, similar to a nazir who likewise does so with grapes, what Jews do with chametz the entire chag of Pesach. The נמשל of biur chametz, Jews search their houses and property to remove any and all foreign Gods. Something as did Israel before the revelation of the Torah at Sinai; comparable to La’van searching the tents of Yaacov looking for his God. Bottom line, the Haggadah teaches faith in the justice of HaShem which ipso facto rejects prayer offered to both idols or other Gods. The 11th middle Blessing of the Shemone Esri,
ולירושלים עירך ברחמים תשוב, ותשכן בתוכה כאשר דברת וכו’ וכסא דוד מהרה לתוכה תכין…
Its central k’vanna makes discernment between oath brit sworn to HaShem from the worship of foreign imposter Gods/chametz. The revelation of the Torah at Sinai excludes all other Gods. Both rational or mystic belief based theologies, mussar mitzvot exclude from the inheritance of the brit Cohen nation. Rational or mystic theology compares to avoda zara which once worshipped the stars in the Heavens as Gods; the latter – an inheritance given to all Mankind. Only Israel accepted the Torah revelation of HaShem at Sinai. Mussar commands middot, tohor middot.
Ingestion of tohor middot causes the emotional irrational mind to mature due to developing wisdom, consequent to acquired life experience; lessons learned over and over again and again, until that novice becomes a master. Enslaved Israel had to learn how to make and work with bricks. Wisdom enlightenment, attained through labor with bricks, likewise produced two great “tuma” Temples: courtroom righteous justice has priority over korbanot. The logic skill that applies knowledge of bricks and their purposes, equally applies to many other subjects and walks of life. On this basis stands all Common Law courtrooms of justice.
Rule #1 of the Torah faith: Erect the Torah world – – through validation of established precedents. A novice that reads T’NaCH and Talmud, basically limited his understanding to what his eyes immediately read from those books. The style of the Baali-Tosafot – they brought precedents from other places within the Sha’s Talmud; their T’NaCH and Talmudic commentaries learn by way of bringing comparative precedents, comparative case/law, from other places within the Sha’s Talmud. A novice can not duplicate the sh’itta of learning done by the Baali Tosafot; a commentary which consistently follows the sh’itta of learning through precedents; expressed throughout the Baali Tosafot’s commentary upon the Sha’s Bavli.
The קודש of the Haggadah: it separates tefilla from prayer. Both the worshipers of idols and the disciples of the Scientific method limit the reality of their Gods to 3 physical dimensions. On par with the Ancient Greeks as expressed through the flaw of Euclid’s 5th axiom of geometry, or the absolute necessity required by all branches of Xtian theology, which demands that a physical Jesus once lived as a man within the lands of Judea over 2000 years ago. Neither the idea of a myth or an imaginary Jesus can Church theology ever accept. Therefore persons who pray, they – by definition – worship other Gods. Why? Because persons who pray have long ago embraced Goyim customs, cultures, practices and behaviors – all Goyim refused to accept the revelation of the Torah at Sinai; assimilated Jewry have likewise abandoned and rejected the cultures and customs practiced by the Cohed nation.
The רשע who asks one of the 4 questions, he excludes himself not only from the liberation from Egyptian g’lut, but even worse he excludes himself from the eternal Cohen inheritance of the Jewish people. G’lut comes when the Cohen nation abandons tohor practices and assimilates unto foreign alien cultures and customs. Year by year Yidden repeats the salvation from Egyptian bondage. Slowly the dawn breaks and Yidden perceive much more than the טפש פשט of remembering the suffering and salvation from the bondage of Egyptian slavery, an event that happened thousands of years in the past, yet whose meaning applies to our situational lives. Specifically, that HaShem and no other God or Angel, redeemed slaves from g’lut.
In the beginning: Yosef reveals his hidden identity unto his brothers, to the latter dedication of korbanot by the sons of Aaron, avodat HaShem stands separate and apart from prayers offered unto other Gods. קודש. The Haggadah of Seder Pesach teaches the קודש: HaShem commands the 613 mitzvot over the tuma of the worship of other Gods. Do not follow after the culture or customs practiced by the Goyim who refused to accept the revelation of the Torah at Sinai. To understand the 613 requires a strong knowledge of classic Jewish cultural practices and customs. Tuma attempts to divorce the 613 from the cultural background of Jewish culture, customs, practices, and ways. The Torah refers to this crime by the name of avoda zarah. Prayer – the opposite of tefilla. Persons who worship other Gods …… they pray.
Persons who worship other Gods, they know nothing of the pre-condition which tohor makes upon both mitzva observance in general and tefilla in particular. They assume that korbanot compare to primitive Bar BQ’s offered up to Gods who live in the Heaven – rationally comparable to the stars in the skies. They do not grasp that tefilla functions as a sign of the brit faith, on par with brit melah, shabbot, and tefillen. Tefilla means the dedication of tohor middot unto HaShem alone, as learned directly from the Chumash and NaCH: that HaShem accepts our korban tefilla middot dedications as קודש, and rejects the prayers Goyim pray unto their foreign Gods, by judging those alien Gods with curses and plagues.An interesting Pesach commentary,
that Rabbi David Bar-Hayim, he based his lecture upon the Reshon halacha established by Rambam. He makes efforts to explain Talmudic opinions of origination, based upon the order by which Rambam organized his halachic code. Not to follow after the way of the Goyim, it seems to me, defines the mussar mitzva of “Jewish modesty”: not to follow or copy the customs, manners, and ways that Goyim accustom their social neighborly affairs. The Rambam listed these halachot located within his legal code – Hilchos Avodat Kochavim. And therein lays the rub, what defines avoda zara? A lack of modesty. As opposed & contradicted by the worship of idols and other God(s). Of the two, which has מלכות priority? The midda of modesty learns its definition, tohor humility stands upon the יסוד, the life lived by the prophet – king Moshe. Versus the 2nd Commandment revelation of the Torah at Sinai.
Rabbi David Bar-Hayim failed to bring the mussar commandment attached to the halachic rulings that forbade to follow the practices customs or manners – both personal and dress – of the Goyim. He likewise failed to mention the specific, yet clearly לאו דוקא Torah commandment – After the ways of Egypt or Canaan, do not follow.
Alas the Rambam erred, his Code destroyed the פרדס kabbalah established by Rabbi Akiva and all his talmidim. Rabbi David Bar-Hayim, in his turn, also failed to discuss the 13 tohor middot revelation of the Torah sh’Baal pe – Master of Torah logic – in his amplification of the Rambam’s Halachic opinions: “his” errors doubled and compounded, “he” ripped apart the worp from its woof in the fabric of the Sha’s Bavli. “He” divorced prophetic mussar learned directly from the aggadic drosh of logic unto the T’NaCH Primary Sources which teach the kabbala of our musar masoret, known as prophecy.
Rabbi David Bar-Hayim follows the err made by the Rambam, similar to the prophet Chaggai who taught a tuma prophecy, consequent to the domino effect error made by the Shlomo the king – who failed to listen and to heed the mussar mitzva which the prophet Natan commanded, and which king David opened his last address to another Man in this world. Chaggai links construction of the Temple as the mitzva of keeping and doing the curse included in the 2nd paragraph of kre’a shma. Natan, the prophet of king David, advised the king, of the k’vanna of thatTorah kre’a shma commandment: Justice Justice pursue but the ways and customs of the Goyim – do not follow. The construction of the Temple by king Shlomo: this erroneous action\decision…initiated the path whereby the soul of king Shlomo walks before HaShem unto all eternity; avoda zara, reliance upon wood and stone as a blessing from Heaven, results in Civil War. Herein defines the term: destiny of Temple Shlomo.
The curse decree pronounced upon king David by Natan the prophet, this mussar passed as an eternal inheritance which king David’s sons for ever inherit – comparable to DNA – War among Brothers, also known from the evil sinister alias: “Civil War”. Civil War – – no greater plague of destruction and cruel death. King Shlomo erred, he failed to establish the rule of law through the judicial decisions reached through aFederal Sanhedrin lateral Common Law court system. The din by which king Shlomo launched his reputation of fame, that “courting” [people in dispute] came before the Court of king Shlomo – not before the lateral Common-law Sanhedrin Court.
[Common-law courtrooms stand upon logical precedents which the opposing lawyers introduce as “legal” evidence – made by two of the three Torts Court Justices – these opposing Torts court justices argue the merits of that specific Case, before the 3rd Judge of the same Torts Court. Upon this יסוד\kabbala stand the Order of Organization of both the Small and Great Sanhedrin Capital Crime courts of law. When the opposing Justices argued pro & con “legal”, meaning: (the obligation to acquire similar yet earlier opinions made by all previous courtrooms; specifically – from all other Sanhedrin courtrooms across the country. Law by means of valid precedents successfully compares previous Case/Rule cases. The 3rd judge of a Torts court makes his ruling after reading the legal briefs and hearing the arguments of the 2 opposing judges of the court. From this sh’itta – of precedents required – the 3 Justices of the Torts court rooms determine judicial justice), earlier halachic precedents, meaning: legal rulings made by earlier\previous Case/Rule Common-law court rulings].
The prophets teach the strong mussar commandment: justice justice pursue. From this tohor concept of mussar, Natan the prophet interpreted the k’vanna of the 2nd paragraph – acceptance of the curse obligation within the mitzva of kre’a shma. Specifically the dedication to do all mitzvot, tohor mussar middot mitztvot לשמה. Herein explains why rabbis in Judea did not have to wear distinctive garments to acknowledge their righteousness. Rather these Court Rabbis enjoy the potential to transform their lives unto the madraega/level of Baal Shem Tov\master of the Good Name – – meaning – – fear of heaven. Doing mitzvot לשמה the reputation and Good Name of Judean Jews. Doing mitzvot oblivious of what means לשמה – the slandered reputation and Bad Name whereby Goyim condemn g’lut Jews – throughout human history. This distinction learns from the opening opinion on the first Mishna of גיטין.
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Your Orthodox Jewish comment says a lot on the Jewish history but history of the Jewish orthodoxy avoids the facts that the Hebrew slaves were the blackest tribes and were the indigenous jews. The Ethiopians have in their possession the ark of the covenant and the stone tablets from Moses.
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As an atheist praise HaShem … I resemble that remark :)
I do not know the color of skin of Hebrew slaves in Egypt, before my time. The word Jew, in Hebrew Yechuda or plural Yechudim. This Hebrew word comes from the name of the 4th son of Yaacov – Yechuda. Yechudim first introduced in the T’NaCH literature in the post Babylonian exile Books. Have no idea what the Ethiopians possess but the ark of the covenant and the stone tablets utterly irrelevant today, on par with building some grand and glorious temple made of wood and stone.
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Neither do I. I am sharing the following song link for your viewing if you wish.
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The Sh’ma employs 3 Divine Names, they affix to the 3 oath which the Avot swore to cut a brit. What oaths did the Avot swear that the generations accept when they say ONE?
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The Sh’ma employs in immediate succession 3 Divine Names. Only one other p’suk/verse in the entire literature of the T’NaCH does likewise. Therefore, the use of 3 Divine Names teaches a powerful mussar. The Avot, each and everyone, swore a Torah oath, as the tool to “cut” a brit with HaShem.
What defines the oaths that each of the Avot swore. Knowledge of these oaths sworn by the Avot, permits all generations bnai brit to accept these oaths upon his/her self … as expressed in the final word of the p’suk: ONE.
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I am not a religious scholar. The Jews are God’s chosen people and choosiness for what, I don’t know. Peace and blessings!
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Chosen as the only Cohen nation on the planet earth.
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Cohen nation?
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The mitzva of Moshiach learns from the anointing of the House of Aaron as the Moshiach.
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