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TAHARA - PURETÉ - PUREZA

ALYANS YO BONDYE TE FÈ AK IZRAYEL LA, YAP KANPE POU TOUJOU



ALYANS YO AK IZRAYEL KE BONDYE TE FÈ A AP KANPE POU TOUT LETÈNITE


ÈSKE PÈP JWIF LA KA ELIMINE POU PECHE LI YO? ÈSKE ALIANS YO AK BONDYE KREYATÈ A KAP KONDISYONÈL?

Moyz te di konsa: Chonje sèvitè ou yo, Abraham, Izaak ak Izrayèl, jan ou te fè sèman pou tèt pa ou, epi ou te di yo konsa:

"M'ap fè pitit pitit nou yo anpil anpil tankou zetwal ki nan syèl la, epi m'ap bay pitit pitit nou yo tout peyi sa a mwen te pale a pou yo pran l' pou tout tan."

Epi Letènèl te renonse pinisyon ki te planifye pou Moun pèp Izrayèl la (Egzòd 32:13-14).

Non, pèp juif la pa ka elimine nèt; akoz alyans etènèl Bondye te fè ak Avot yo. Gen lòt ki ka sijere:

Ki jan nou ka pwouve sa se vre? Èske nou pa li ke Bondye te vle detwi pèp Izrayèl la apre yo te fè ti towo bèf annò a e se Moyiz ki te  l chanje lide nan Egzòd 32:13-14?

Sa a sanble plis tankou yon tès pou Moyiz, si nou menm nap li klèman nan ekriti yo ke Bondye te di ke pèp Izrayèl la pa ka elimine, ke pou detwi pèp Izrayèl la tout kreyasyon an tap dwe detwi nèt tou, enkli tout bagay ki nan syèl la ak tè a. Moyiz te trè entelijan nan fason li te fè apèl a kontra ki p'ap janm fini an ak Bondye,

Ki jan nou fè konnen ke Kontra a oswa Alyans la etènèl?

Gen plizyè prèv solid, tankou vèsè sa yo ki di:

"Men, menm lè yo nan peyi lènmi yo, mwen p'ap rejte yo jiska detwi yo, konsa anile alyans mwen te avè yo, paske mwen se Seyè a, Bondye yo a. Men, m'ap sonje alyans lan ak zansèt yo. moun mwen te fè soti nan peyi Lejip la devan je nasyon yo, mwen se Bondye ki p'ap janm fini an (Levitik 26:44-45).

Sepandan, pou kounye a, ann wè kisa Moshe Rabbeinu te itilize, premye bagay Moshe te itilize fè konnen saj Irakyen Ben Ish Jai,

Se te ke Bondye te fè sèman pou tèt li. Lè l sèvi avèk agiman sa a, Moshe t ap fèmen bouch zanj ki t ap akize a ak tout lòt vwa ki akize jwif yo jouk jounen jòdi a de tout mal, sa se te prèv yon Garanti ki pwouve ke alyans sa a Bondye pa ka chanje, paske li se sou Bondye kont. Bondye li menm, kèlkeswa konpòtman Juif la, Bondye te sele alyans sa a ak yon sèman poukont li.

Dezyèm agiman Moshe a se ke Bondye te di ke li ta ogmante jwif yo pou yo ta vin anpil tankou zetwal nan syèl la ak sab lanmè a. Epi se pa sa sèlman, men li te di tou ke yo pral klere tankou zetwal yo pou jistis yo, tankou nan vèsè a ki di: Epi moun ki gen bon konprann yo pral klere tankou klere nan syèl la, ak moun ki anseye jistis pou anpil moun. pral klere tankou zetwal yo pou tout tan an (Danyèl 12:3; Vayikra Rabbah 30:2).

E yon lòt bò, Bondye gen pou l akonpli sa li te di pwofèt yo:

"M'ap pran nou nan mitan nasyon yo, m'ap rasanble nou nan tout peyi, m'ap fè nou tounen nan peyi nou an. M'ap voye dlo pwòp sou nou, m'ap pirifye nou, m'ap pirifye nou anba tout malpwòpte nou yo. Nan tout zidòl nou yo, m'a ba nou yon kè nouvo, m'a mete yon lespri tou nèf nan kò nou, m'a ba nou yon kè ki nan kò nou ou, pou m fè w mache nan dekrè legal mwen yo epi akonpli kòmandman jistis mwen yo fidèlman (Ezekiel 36:24-27).

Epi paske Moyiz te deja resevwa pawòl sa yo anvan nan men pwofèt ki t apral vini apre li yo. Ebyen, se la li te mande Bondye pou l pirifye pèp Izrayèl la e pou l miltipliye yo jan li te pwomèt la. Tankou pawòl ki di:

"Se pou Seyè a, Bondye zansèt nou yo, fè nou miltipliye mil fwa plis, epi li beni nou dapre pwomès li a. (Detewonòm 1:11)."

Twazyèm agiman Moshe a se ke Bondye dwe padonnen pèp Izrayèl la, paske jwif yo se pitit Bondye, Jan sa ekri: Ou se pitit Seyè a, Bondye nou an (Det 14:1). Yo konprann ke Bondye, kòm Wa tout wa yo, dekrè li yo ak santans lanmò li yo pa ka padone, men wa pa aji kòm wa ak pwòp pitit yo; men kòm paran.

Bondye li menm, Anseyan pèp jwif la, te renonse a onè ki pou li kòm wa e li te pran pwoblèm pou dirije pèp la nan dezè a.

Ki jan ka sa yo ka konpare ak pwoblèm aktyèl la?

Oke, nan ka sa a, Bondye Sen an, se pou li beni, se pwopriyetè mond lan ak Tora a; e se poutèt sa, akoz lanmou pou pitit li yo, li kapab abandone onè li pou l sove pitit li yo (Kidouchin 32a:16).

Pwomès Bondye te fè wa David la valab pou tout pèp Izrayèl la:

"Mwen pral yon papa pou li, e li pral yon pitit gason pou mwen. Si li fè sa ki mal, m'ap pini l 'ak baton lèzòm ak soufrans moun yo, men mwen p'ap retire favè m nan. li, menm jan mwen te retire l 'nan Sayil, ke mwen te retire pou mete ou nan plas li (2 Samyèl 7:14-15).

Yon lòt prèv ki montre Juif yo se pitit Bondye se lè Bondye te di Abraram ke li ta pral bay tè a bay desandan Abraram nan lavni. Pèp Izrayèl la poko egziste, e dapre lalwa Tora a, yon kado pou yon ti bebe nan lavni nan matris la, oswa yon kado ki poko vin ansent, anile, sof si moun ki bay la. li eseye bay pwòp pitit li yo (Bava Batra 142a).

Piske Tè a se pou pitit Izrayèl yo, yo dwe pitit Bondye ki se vre pwopriyetè a. Bondye ba yo l tankou yon papa ap bay pitit li yo. Apre li fin prezante agiman sa yo, Bondye te demontre yon chanjman nan kè l. - Aderet Eliahu



17 TAMOUZ YON JOU JÈN


17 Tammouz se yon jou jèn ki komemore tonbe Jerizalèm


Pa Rav Shraga Simmons

17 Mwa Tammouz se yon jou jèn ki komemore tonbe Jerizalèm, anvan destriksyon Tanp Sen an. Sa tap vin make tou kòmansman yon peryòd twa semèn dèy nasyonal, ki fini nan jou 9 Mwa Av, ki rele Tisha B'Av.

17 yèm jounen nan Mwa Tammouz la se premye nan kat jou jèn yo ki mansyone nan liv pwofèt yo ki nan Bib la. Objektif jounen jèn sa a, se pou reveye santiman pèt nou pou Tanp ki te detwi a, ak vwayaj jwif ki te vini depwi Moun yo te pati ann egzil la.

Antre tèt nou sou evènman trajik sa yo gen entansyon pou ede nou konkeri defisyans espirityèl ki te lakòz bagay sa yo. Atravè pwosesis "Teshuvah"—entwospeksyon ak angajman pou chanje—nou gen pouvwa pou transfòme trajedi an lajwa. An reyalite, Talmud la ap di ke apre redanmsyon pèp Izrayèl la nan lavni ak rekonstriksyon Tanp lan, jounen jèn sa yo pral dedye ankò kòm jou nan rejwisans ak fèstivite. Paske, jan pwofèt Zakari te di: 17 yèm Tamouz la pral tounen yon jou nan "rejwa pou kay Yehudah a, ak kè kontan ak resepsyon lajwa."


Kisa ki te pase Nan jou sa a?

  • Senk gwo katastwòf ki te fèt nan istwa jwif yo sou 17th nan Tammouz.
  • Moche te kase tablèt yo sou mòn Sinayi an repons a peche ti bèf an lò a.
  • Yo te sispann ofrann chak jou a nan Premye Tanp lan, pandan syèj Jerizalèm nan, apre Kohanim yo pa t kapab jwenn bèt ankò.
  • Mi Jerizalèm yo te kraze, anvan destriksyon Dezyèm Tanp lan nan ane 70 epòk nou an.
  • Anvan Gran Revòlt la, jeneral Romen an ki te rele Apostamòs te boule yon woulo Tora, sa ki te kreye yon presedan pou boule liv jwif yo pandan plizyè syèk.
  • Yo te mete yon imaj idolatri nan Tanp Sen an, yon zak blasfèm ak profanasyon.

(Orijinèlman, jèn yo te obsève sou nevyèm Tammouz la, paske se te jou Jerizalèm te tonbe anvan destriksyon Premye Tanp lan nan ane 583 anvan epòk nou an. Sepandan, apre tonbe Jerizalèm nan 17 Tammouz la - anvan destriksyon nan Dezyèm Tanp lan—mesye saj yo te deside sou yon obsèvasyon konbine de trajedi yo, ki te fikse pou 17yèm Tammouz la).

Ki jan nou obsève 17 Tammouz la?


  • Lwa ak koutim nan
  • Nou pap manje e nou pap bwè soti nan douvanjou jiska solèy kouche.
  • Fanm ansent yo ak tout fanm k ap bay tete — ak lòt moun malad yo — yo pap fè jèn yo.
  • Si jou a tonbe sou Saba a, yo ranvwaye jèn nan jiska Dimanch.
  • Benyen, wen ak mete soulye kwi yo pèmèt.
  • Fraz "Aneinou" an dwe ajoute nan Lapriyè Amidah nan Shacharit ak nan  Minkha. Endividyèlman li ajoute sèlman nan Minkha.
  • Nap resite Selikhot ak Avinou Malkeinou.
  • Nan lapriyè maten ak apremidi, nap li Egzòd 32:11, kote yo mansyone "Trèz Atribi Mizèrikòd yo".
  • Pou Haftarah nan lapriyè Minkha a nap li Ezayi 55:6 - 56:8, kote yo diskite sou renouvèlman sèvis tanp lan.







ARE THE COVENANTS CONDITIONAL



GOD'S COVENANTS WITH ISRAEL ARE ETERNAL


CAN THE JEWISH PEOPLE BE ELIMINATED FOR THEIR SIN? WILL THE COVENANTS WITH GOD BE CONDITIONAL?

Remember your servants Abraham, Isaac, and Israel, how you swore to them by your own self, and said to them:

"I will multiply their descendants as the stars of heaven, and I will give to their descendants all this land of which I have spoken, to possess it forever."

And the Eternal renounced the punishment planned for the people of Israel (Exodus 32:13-14).

No, the Jewish People cannot be completely eliminated; because of the eternal covenant God made with the Avot. Others might suggest:

How can we prove this to be true? Didn't we read that God wanted to destroy Israel after they made the golden calf and that Moses was the one who made God change his mind in Exodus 32:13-14?

This seems more like a test for Moshe, given the fact that, we read clearly in the scriptures that God says that Israel cannot be eliminated, that to destroy Israel, the whole creation would have to be destroyed instead, including everything in the heavens and the earth. If that was the case, Moshe was very clever in the way he appealed to the Eternal Contract with God,

How do we know that the Contract or Covenant is Eternal?

There are several compelling proofs, such as these verses that say:

"But even when they are in the land of their enemies, I will not reject them to the point of destroying them, thus annulling My covenant with them, for I am the Eternal, their God. But I will remember the covenant with their fathers, whom I brought out of the land of Egypt in the sight of the nations, to be their God. I am the Eternal (Leviticus 26:44-45).

However, for now let's see what Moshe Rabeinu used, the first thing that Moshe used, points out the Iraqi Sage, Ben Ish Jai,

It's the fact that God swore by Himself. By using that argument Moshe was closing the mouth of the accusing angel and all the other voices that accuse the Jews until today of all evils, that was proof of a Guarantee that proves that God cannot Change that Covenant, because it is about God against God himself, no matter the behavior of the Jew God sealed that Covenant with Oath by Himself.

Moshe's second argument is that God had said that He would increase the Jews so that they would be as numerous as the stars in the sky and the sands of the sea. And not only that, but He also said that they will shine like the stars for their righteousness, as in the verse that says: And those who are wise will shine like the brightness of the expanse of heaven, and those who turn many to righteousness will shine like the stars forever and ever (Daniel 12:3; Vayikra Rabá 30:2)

And on the other hand, God has to fulfill what He said to the prophets:

"I will take you from among the nations, gather you from all the countries and bring you back to your own land. I will sprinkle clean water on you, and you will be cleansed; I will cleanse you from all your filth and from all your idols. I will give you a new heart and put a new spirit within you; I will remove the heart of stone from your body and give you a heart of flesh; and I will put my Spirit within you. So I will make you walk in my legal decrees and keep my precepts of justice faithfully (Ezekiel 12:3) 36:24-27).

And because Moshe had already received these words before the future prophets who would come after him. For there he asked God to purify Israel and multiply them as He promised. Like the word that says:

"May the Eternal, the God of your fathers, multiply you a thousand times more, and bless you according to His promise. (Deuteronomy 1:11)."

Moshe's third argument is that God has to forgive Israel, because the Jews are children of God, as it is written: You are children of the Eternal your God (Deut 14:1). It is understood that God being the King of kings, His decrees and death sentences are unforgivable, but kings do not act as kings with their own children; but as parents.

God Himself, the Teacher of the Jewish people, had renounced the honor that corresponds to Him as King and had taken the trouble to lead the people through the desert.

How can these cases be compared with the present matter?

Well, in this case the Holy God, Blessed be He, is the owner of the world and the Torah; and therefore, for the sake of His children He can give up His honor to save His children (Kiddushin 32a:16).

The promise that God made to King David is valid for all Israel:

"I will be a father to him, and he shall be a son to me. If he does evil, I will punish him with the rod of men and with the affliction of the sons of men; but I will not take my favor from him, as I took him from Saul, whom I removed to put you in his place (2 Samuel 7:14-15).

Another proof that the Jews are children of God is when God told Abraham that he was going to give the land to Abraham's future descendants. Israel did not yet exist, and according to Torah law, a gift to a future baby in the womb, or one that has not yet been conceived is void, unless the giver He tries to give them to his own children (Bava Batra 142a).

Since the Land belongs to the children of Israel, they must be children of God who is the true owner. God gives them to them as a father gives them to his children. After presenting these arguments God demonstrated a change of heart. - Aderet Eliahu