The Torah Network

3 yrs ·Youtube

Comment

Word from the Lord breskdow
https://youtu.be/-fEXsddlzFM

· Reply · 1642367999

Just saw/heard this a few days ago. Extremely powerful.

· Reply · 1642369550

1 Reply

A very good point. "And the times of ignorance Yahuwah winked at; but now commands all men every where to repent." (Acts 17:3. There is no lienency anymore, but Yah is the final verdict, not myself. I do belive there is mixture, and a part of me wonders if that is the Hebrew Roots movement. Mixing Jewish customs with Christianity. I think we are to get rid of all previous baggage and customs/traditions that are not Yah's.

· Reply · 1642533085

1 Reply

3 yrs

In the year that King Uzziah died I saw the Lord sitting upon a throne, high and lifted up; and the train of his robe filled the temple.
Isaiah 6:1

God wears a priestly robe with a ritual hem akin to the bells and pomegranates of Aaron or the tzitziyot of every Israelite. Not literally, of course. He doesn't have a physical body on which to hang a physical robe.

The seraphim cover their faces and feet in God's presence. I wonder if they consider themselves unclean by comparison. God's presence is frequently marked by fire and lightning with smoke and deep darkness. He can be kind and gentle, but his full presence is unimaginably dangerous.

Comment

3 yrs

“Fill their faces with shame;
that they may seek thy name, O Yahweh.”
- Psalm 83

Comment

3 yrs

https://m.facebook.com/story.p....hp?story_fbid=414181

m.facebook.com

Update Your Browser | Facebook

Comment

3 yrs

And YHVH said to Moses, "Behold, I am coming to you in a thick cloud, that the people may hear when I speak with you, and may also believe you forever."…
#exodus 19:9 #yitro

Dramatic miracles are rarely just for the benefit of the one receiving them, but for those who are watching. God didn't need to come to Moses in a thunderous cloud on a mountain top. He could have whispered to him in his tent. God wanted the people to know that every word Moses spoke to them in the wilderness was from God, not from his own imagination. They were unable to hear God with their own hearts, so God set Moses as an intermediary, but what good is an intermediary if the people won't listen to him either?

Comment

3 yrs

Check out the comments.

Comment

UNDERSTAND PROPHECY AND THE END
OF THE AGE
December 12, 2015 Todd Bennett Off Articles,
We are currently living in a time when many sense that we are at the end of the age. As such, people are
looking to prophecies for clues, signs and indicators to help them better understand the times. Sadly, most
lack a solid understanding of history and are unable to place particular prophecies into their proper
historical context. I was raised in an evangelical Christian setting that tended to apply a future fulfillment
to most prophecies. As a result, I would have been classified as a “futurist.”
As I began to study the Scriptures and look at their historical context, I realized that many prophecies
were given at specific times and in specific contexts and had actually already been fulfilled. Those who
believe that prophecies were fulfilled in the past are often classified as “preterists.” I discuss this issue in
my book The Final Shofar and it is extremely important that people looking for answers in the Scriptural
texts understand this distinction.
Now the problem with labels is that they tend to pigeon hole people into different categories. While some
people are strictly futurists and others are strictly preterists, I happen to believe that there is room in the
middle. Clearly, there are prophecies that were fulfilled in the past, but there are also certain prophecies
that remain unfulfilled.
Therefore when reading the Scriptures, and particularly prophecies, we should always be aware of the
time in history that they were written, the context in which they were given, as well as the person
speaking the word and to whom it was spoken. Finally, we need to consider any translation issues
concerning the passage.
I recently heard a Christian commentator quote a prophetic passage regarding the Day of the LORD. He
proceeded to state with certainty that because the prophecy mentioned the Day of the LORD, then it was
clearly referring to the second coming of Jesus. This is a mistake that many people make.
First of all, the Day of the LORD is better known as the Day of YHWH – YHWH being the English
equivalent of the Hebrew Name of Elohim. Second, while the return of the Messiah, named Yahushua,
may indeed coincide with the Day of YHWH, the Day of YHWH is not a one time future event. Rather, it
typically describes a time when prophecy is fulfilled and that often involves judgment.
There have been many Day of YHWH occurrences in the past. For example, some believe that events
described in Amos 5 may be one of the earliest references to the Day of YHWH. We know from Amos 1
that the prophecy was given at a time when Yisrael was divided into two kingdoms after the death of King
Solomon. Those two kingdoms were referred to as the House of Yisrael (the Northern Kingdom) and the
House of Judah (the Southern Kingdom). The prophecy begins by stating: “concerning Yisrael in the days
of Uzziah king of Judah, and in the days of Jeroboam the son of Joash, king of Yisrael, two years before the
earthquake.” Amos 1:1.
The text in Amos 5 that later describes the Day of YHWH specifically addresses the Northern
Kingdom. “Hear this word which I take up against you, a lamentation, O House of Yisrael.” Amos 5:1. So
the Day of YHWH spoken of by Amos involved the judgment that would befall the House of Yisrael by
the Assyrians – it was specifically given to the Northern Kingdom.
Other prophets would prophesy concerning the destruction that would befall the House of Judah, the
Southern Kingdom. That judgment and the destruction of Jerusalem by the Babylonians was also
considered to be a Day of YHWH event (see Lamentations 2:21). The subsequent fall of Babylon by the
Persians was described as the Day of YHWH by Isaiah in what certainly sounds like the end of the world
(see Isaiah 13).
From all of these examples we see that it is important to understand the historical context of the
prophecies and recognize that they were accomplished in the past. While we can learn about a future Day
of YHWH from these passages, they clearly had a previous fulfillment.
Another good example of contextual and translation analysis can be found in the book of Zephaniah,
which has no less than five specific references to the Day of YHWH. Let us read the first three verses of
Zephaniah, in the New International Version (NIV), which set the stage for the rest of the text.
“1 The word of the LORD that came to Zephaniah son of Cushi, the son of Gedaliah, the son of Amariah,
the son of Hezekiah, during the reign of Josiah son of Amon king of Judah: 2 ‘I will sweep away
everything from the face of the earth,’ declares the LORD. 3 ‘I will sweep away both man and beast; I will
sweep away the birds in the sky and the fish in the sea – and the idols that cause the wicked to stumble.
When I destroy all mankind on the face of the earth,’ declares the LORD.” Zephaniah 1:1-3.
Now according to this text, it initially appears that we are reading about a final judgment when all living
things are destroyed from the entire earth. If we look at the context of the prophecy we know that it was
given during the reign of King Josiah – King of Judah. From this portion of the text we know that his
father was Amon and from the Book of Kings we learn “Josiah was eight years old when he became king,
and he reigned in Jerusalem thirty-one years. His mother’s name was Jedidah daughter of Adaiah; she was
from Bozkath.” 2 Kings 22:1. As a result, we can discern that he reigned from around 640 BCE to 609/608
BCE (see 2 Chronicles 34; 2 Chronicles 35:1-25).
Therefore, when this prophecy was given, the House of Yisrael had already seen their Day of YHWH
event that had been prophesied by Amos. That judgment culminated around 722 BCE when Samaria, the
capital of the House of Yisrael, fell to the Assyrians. So the context of the Zephaniah prophecy was after
the fall of the Northern Kingdom, and it was given prior to the fall of the Southern Kingdom, the House of
Judah, when Jerusalem was subsequently destroyed by the Babylonians.
Despite that context, the text still seems to be talking about a judgment upon the entire world, until we
examine the translation. If we look at the word translated as “world” in the Hebrew we see that it is
“adamah” which can mean “ground or land.” Later, the Hebrew word “eretz” is used which also refers to
“land.” The prophecy is clearly talking about the “land” of Judah and the surrounding region. When you
read further this becomes evident. It is a very specific prophecy to the royal family of Judah, the people of
Jerusalem, the Kingdom of Judah and neighboring peoples. So Zephaniah is not talking about a future
event, or the end of the world, but rather the Day of the YHWH, which was a past judgment rendered
upon the Land of Judah.
The point of all this is that we must carefully examine the texts when we look to the future. Many people
have misplaced expectations concerning the return of the Messiah because they have inherited poor
eschatological teachings. They are expecting certain events to occur that have already happened long ago.
As such, many may be found unprepared and caught off guard when the Day of YHWH actually arrives
“as a thief in the night.”
Peter described a future Day of YHWH as follows: “But the day of YHWH will come as a thief in the
night, in which the heavens will pass away with a great noise, and the elements will melt with fervent
heat; both the earth and the works that are in it will be burned up.” 2 Peter 3:10.
Apparently, many will be unprepared because they will be sleeping. The Messiah described His future
return when He spoke the parable of the Ten Virgins (see Matthew 25). They all slumbered and slept and
when they were awakened by a midnight cry only half of them were prepared for the wedding. Now is
the time to get ready and stay alert. Many are sleeping and slumbering because they erroneously believe
that certain events must occur before we begin a seven year countdown or three and one half year
countdown, but their expectations may be misplaced.
My book The Final Shofar attempts to place the Scriptures and prophecy into proper historical context and
I encourage you to get a copy. My prayer is that we all be found ready for the Bridegroom when the call is
sounded.

UNDERSTAND PROPHECY AND THE END  
OF THE AGE 
December 12, 2015 Todd Bennett Off Articles, 
We are currently living in a time when many sense that we are at the end of the age. As such, people are  
looking to prophecies for clues, signs and indicators to help them better understand the times. Sadly, most  
lack a solid understanding of history and are unable to place particular prophecies into their proper  
historical context. I was raised in an evangelical Christian setting that tended to apply a future fulfillment  
to most prophecies. As a result, I would have been classified as a “futurist.” 
As I began to study the Scriptures and look at their historical context, I realized that many prophecies  
were given at specific times and in specific contexts and had actually already been fulfilled. Those who  
believe that prophecies were fulfilled in the past are often classified as “preterists.” I discuss this issue in  
my book The Final Shofar and it is extremely important that people looking for answers in the Scriptural  
texts understand this distinction. 
Now the problem with labels is that they tend to pigeon hole people into different categories. While some  
people are strictly futurists and others are strictly preterists, I happen to believe that there is room in the  
middle. Clearly, there are prophecies that were fulfilled in the past, but there are also certain prophecies  
that remain unfulfilled. 
Therefore when reading the Scriptures, and particularly prophecies, we should always be aware of the  
time in history that they were written, the context in which they were given, as well as the person  
speaking the word and to whom it was spoken. Finally, we need to consider any translation issues  
concerning the passage. 
I recently heard a Christian commentator quote a prophetic passage regarding the Day of the LORD. He  
proceeded to state with certainty that because the prophecy mentioned the Day of the LORD, then it was  
clearly referring to the second coming of Jesus. This is a mistake that many people make. 
First of all, the Day of the LORD is better known as the Day of YHWH – YHWH being the English  
equivalent of the Hebrew Name of Elohim. Second, while the return of the Messiah, named Yahushua,  
may indeed coincide with the Day of YHWH, the Day of YHWH is not a one time future event. Rather, it  
typically describes a time when prophecy is fulfilled and that often involves judgment. 
There have been many Day of YHWH occurrences in the past. For example, some believe that events  
described in Amos 5 may be one of the earliest references to the Day of YHWH. We know from Amos 1  
that the prophecy was given at a time when Yisrael was divided into two kingdoms after the death of King  
Solomon. Those two kingdoms were referred to as the House of Yisrael (the Northern Kingdom) and the  
House of Judah (the Southern Kingdom). The prophecy begins by stating: “concerning Yisrael in the days  
of Uzziah king of Judah, and in the days of Jeroboam the son of Joash, king of Yisrael, two years before the  
earthquake.” Amos 1:1. 
The text in Amos 5 that later describes the Day of YHWH specifically addresses the Northern  
Kingdom. “Hear this word which I take up against you, a lamentation, O House of Yisrael.” Amos 5:1. So  
the Day of YHWH spoken of by Amos involved the judgment that would befall the House of Yisrael by  
the Assyrians – it was specifically given to the Northern Kingdom. 
Other prophets would prophesy concerning the destruction that would befall the House of Judah, the  
Southern Kingdom. That judgment and the destruction of Jerusalem by the Babylonians was also  
considered to be a Day of YHWH event (see Lamentations 2:21). The subsequent fall of Babylon by the  
Persians was described as the Day of YHWH by Isaiah in what certainly sounds like the end of the world  
(see Isaiah 13). 
From all of these examples we see that it is important to understand the historical context of the  
prophecies and recognize that they were accomplished in the past. While we can learn about a future Day  
of YHWH from these passages, they clearly had a previous fulfillment. 
Another good example of contextual and translation analysis can be found in the book of Zephaniah,  
which has no less than five specific references to the Day of YHWH. Let us read the first three verses of  
Zephaniah, in the New International Version (NIV), which set the stage for the rest of the text. 
“1 The word of the LORD that came to Zephaniah son of Cushi, the son of Gedaliah, the son of Amariah,  
the son of Hezekiah, during the reign of Josiah son of Amon king of Judah: 2 ‘I will sweep away  
everything from the face of the earth,’ declares the LORD. 3 ‘I will sweep away both man and beast; I will  
sweep away the birds in the sky and the fish in the sea – and the idols that cause the wicked to stumble.  
When I destroy all mankind on the face of the earth,’ declares the LORD.” Zephaniah 1:1-3. 
Now according to this text, it initially appears that we are reading about a final judgment when all living  
things are destroyed from the entire earth. If we look at the context of the prophecy we know that it was  
given during the reign of King Josiah – King of Judah. From this portion of the text we know that his  
father was Amon and from the Book of Kings we learn “Josiah was eight years old when he became king,  
and he reigned in Jerusalem thirty-one years. His mother’s name was Jedidah daughter of Adaiah; she was  
from Bozkath.” 2 Kings 22:1. As a result, we can discern that he reigned from around 640 BCE to 609/608  
BCE (see 2 Chronicles 34; 2 Chronicles 35:1-25). 
Therefore, when this prophecy was given, the House of Yisrael had already seen their Day of YHWH  
event that had been prophesied by Amos. That judgment culminated around 722 BCE when Samaria, the  
capital of the House of Yisrael, fell to the Assyrians. So the context of the Zephaniah prophecy was after  
the fall of the Northern Kingdom, and it was given prior to the fall of the Southern Kingdom, the House of  
Judah, when Jerusalem was subsequently destroyed by the Babylonians. 
Despite that context, the text still seems to be talking about a judgment upon the entire world, until we  
examine the translation. If we look at the word translated as “world” in the Hebrew we see that it is  
“adamah” which can mean “ground or land.” Later, the Hebrew word “eretz” is used which also refers to  
“land.” The prophecy is clearly talking about the “land” of Judah and the surrounding region. When you  
read further this becomes evident. It is a very specific prophecy to the royal family of Judah, the people of  
Jerusalem, the Kingdom of Judah and neighboring peoples. So Zephaniah is not talking about a future  
event, or the end of the world, but rather the Day of the YHWH, which was a past judgment rendered  
upon the Land of Judah. 
The point of all this is that we must carefully examine the texts when we look to the future. Many people  
have misplaced expectations concerning the return of the Messiah because they have inherited poor  
eschatological teachings. They are expecting certain events to occur that have already happened long ago.  
As such, many may be found unprepared and caught off guard when the Day of YHWH actually arrives  
“as a thief in the night.” 
Peter described a future Day of YHWH as follows: “But the day of YHWH will come as a thief in the  
night, in which the heavens will pass away with a great noise, and the elements will melt with fervent  
heat; both the earth and the works that are in it will be burned up.” 2 Peter 3:10. 
Apparently, many will be unprepared because they will be sleeping. The Messiah described His future  
return when He spoke the parable of the Ten Virgins (see Matthew 25). They all slumbered and slept and  
when they were awakened by a midnight cry only half of them were prepared for the wedding. Now is  
the time to get ready and stay alert. Many are sleeping and slumbering because they erroneously believe  
that certain events must occur before we begin a seven year countdown or three and one half year  
countdown, but their expectations may be misplaced. 
My book The Final Shofar attempts to place the Scriptures and prophecy into proper historical context and  
I encourage you to get a copy. My prayer is that we all be found ready for the Bridegroom when the call is  
sounded.

· Reply · 1642355744

You can insert more text in comments than in a post

· Reply · 1642355820

3 yrs

I put together a list of Apostolic scriptures to read and study with parsha #yitro (Exodus 18:1-20:23), plus commentary and videos: http://www.americantorah.com/2....021/01/24/parsha-yit

#biblestudy

Comment

changed his profile picture

3 yrs

Comment

3 yrs

THE 613 TORAH LAW – PART 8

AGRICULTURAL AND ANIMAL HUSBANDRY

358 -- Not to cross-breed cattle of different species; according to the Talmud, this also applies to birds
359 -- Not to sow different kinds of seed together in one field
360 -- Not to eat the fruit of a tree for three years from the time it was planted
361 -- That the fruit of fruit-bearing trees in the fourth year of their planting shall be sacred like the second tithe and eaten in Jerusalem
362 -- Not to sow grain or herbs in a vineyard
363 -- Not to eat the produce of diverse seeds sown in a vineyard
364 -- Not to work with animals of different species, yoked together

CLOTHING

365 -- That a man shall not wear women's clothing
366 -- That a woman should not wear men's clothing
367 -- Not to wear garments made of wool and linen mixed together

THE FIRSTBORN

368 -- To redeem the firstborn human male
369 -- To redeem the firstling of an ass
370 -- To break the neck of the firstling of an ass if it is not redeemed
371 -- Not to redeem the firstling of a clean animal

KOHANIM AND LEVITES

372 -- That the kohanim shall put on priestly vestments for the service
373 -- Not to tear the High Kohein's robe
374 -- That the kohein shall not enter the Sanctuary at all times; i.e., at times when he is not performing service
375 -- That the ordinary kohein shall not defile himself by contact with any dead, other than immediate relatives
376 -- That the kohanim defile themselves for their deceased relatives; by attending their burial and mourn for them like other Israelites, who are commanded to mourn for their relatives
377 -- That a kohein who had an immersion during the day (to cleanse him from his uncleanness) shall not serve in the Sanctuary until after sunset
378 That a kohein shall not marry a divorced woman
379 That a kohein shall not marry a harlot
380 That a kohein shall not marry a profaned woman
381 -- To show honour to a kohein and to give him precedence in all things that are holy
382 -- That a High Kohein shall not defile himself with any dead, even if they are relatives
383 -- That a High Kohein shall not go - under the same roof - with a dead body. It has been learnt by tradition that a kohein, who does so, violates the prohibition - Neither shall he go in - and also the prohibition - He shall not defile himself
384 -- That the High Kohein shall marry a virgin
385 -- That the High Kohein shall not marry a widow
386 -- That the High Kohein shall not cohabit with a widow, even without marriage because he profanes her
387 -- That a person with a physical blemish shall not serve - in the Sanctuary
388 -- That a kohein with a temporary blemish shall not serve there
389 -- That a person with a physical blemish shall not enter the Sanctuary further than the altar
390 -- That a kohein who is unclean shall not serve - in the Sanctuary
391 -- To send the unclean out of the Camp of the Shechinah, that is, out of the Sanctuary
392 -- That a kohein who is unclean shall not enter the courtyard. This refers to the Camp of the Shechinah
393 -- That the kohanim shall bless Israel
394 -- To set apart a portion of the dough for the kohein
395 -- That the Levites shall not occupy themselves with the service that belongs to the kohanim, nor the kohanim with that belonging to the Levites
396 -- That one not a descendant of Aaron in the male line shall not serve - in the Sanctuary
397 -- That the Levite shall serve in the Sanctuary
398 -- To give the Levites cities to dwell in, these to serve also as cities of refuge
399 -- That none of the tribe of Levi shall take any portion of territory in the land - of Israel
400 -- That none of the tribe of Levi shall take any share of the spoil - at the conquest of the Promised Land
401 -- That the kohanim shall serve in the Sanctuary in divisions, but on festivals, they all serve together

Comment

3 yrs

THE 613 TORAH LAW – PART 7

PROPHESY

309 -- To heed the call of every prophet in each generation, provided that he neither adds to, nor take away from the Torah
310 -- Not to prophesy falsely
311 -- Not to refrain from putting a false prophet to death or to be in fear of him

IDOLATRY, IDOLATERS AND IDOLATROUS PRACTICES

312 -- Not to make a graven image; neither to make it yourself or to have it made by others
313 -- Not to make any figures for ornament, even if they are not worshipped
314 -- Not to make idols, even for others
315 -- Not to use the ornament of any object of idolatrous worship
316 -- Not to make use of an idol or its accessory objects, offerings or libations
317 -- Not to drink wine of idolaters
318 -- Not to worship an idol in the way it is usually worshipped
319 -- Not to bow down to an idol, even if that is not its mode of worship
320 -- Not to prophesy in the name of an idol
321 -- Not to hearken to one who prophesies in the name of an idol
322 -- Not to lead the children of believers astray to idolatry
323 -- Not to entice a believer to idolatry
324 -- To destroy idolatry and its appurtenances
325 -- Not to love the enticer to idolatry
326 -- Not to give up hating the enticer to idolatry
327 -- Not to save the enticer from capital punishment, but to stand by at his execution
328 -- A person whom he attempted to entice to idolatry shall not urge pleas for the acquittal of the enticer
329 -- A person whom he attempted to entice shall not refrain from giving evidence of the enticer’s guilt, if he has such evidence
330 -- Not to swear by an idol to its worshipers, nor cause them to swear by it
331 -- Not to turn one's attention to idolatry
332 -- Not to adopt the institutions of idolaters nor their customs
333 -- Not to pass a child through the fire to Molech
334 -- Not to suffer any one practicing witchcraft to live
335 -- Not to practice onein -- observing times or seasons as favourable or unfavourable, using astrology
336 -- Not to practice nachesh -- doing things based on signs and portents; using charms and incantations
337 -- Not to consult ovoth – ghosts
338 -- Not to consult yid'onim – wizards
339 -- Not to practice kisuf -- magic using herbs, stones and objects that people use
340 -- Not to practice kisuf -- magic using herbs, stones and objects that people use
341 -- Not to practice the art of a chover chaver -- casting spells over snakes and scorpions
342 -- Not to enquire of an ob -- a ghost
343 -- Not to seek the maytim – dead
344 -- Not to enquire of a yid'oni – wizard
345 -- Not to remove the entire beard, like the idolaters
346 -- Not to round the corners of the head, as the idolatrous priests do
347 -- Not to cut oneself or make incisions in one's flesh in grief, like the idolaters
348 -- Not to tattoo the body like the idolaters
349 -- Not to make a bald spot for the dead
350 -- Not to plant a tree for worship
351 -- Not to set up a pillar -- for worship
352 -- Not to show favour to idolaters
353 -- Not to make a covenant with idolater nations
354 -- Not to settle idolaters in our land
355 -- To slay the inhabitants of a city that has become idolatrous and burn that city
356 -- Not to rebuild a city that has been led astray to idolatry
357 -- Not to make use of the property of city that has been so led astray

Comment

Discover Posts

Denise

Lauren Valea

Lauren Valea

Update Your Browser | Facebook

Robert Kepha Ben Yisrael Chamberlin

Robert Kepha Ben Yisrael Chamberlin