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Showing posts with label Brit Chadashah. Show all posts
Showing posts with label Brit Chadashah. Show all posts

Monday, January 20, 2014

So What Does Forgiveness Do?

Besides what was already mentioned (and forgive me if I repeat myself), forgiveness:

  1. Sometimes makes you even forget what the person who offended you did in the first place.
  2. May not make you forget what the person who offended you did in the first place, but it may make you realize that what the person did in the first place is not worth holding a grudge over or actually even that bad. This doesn't mean that the person is right for what he or she did—in fact, he or she may be (at best) completely misguided in what he or she did (and may even continue to be doing), and even (at worst) deliberately wanting to be blind to what he or she did (and may even continue to be doing). Also, what did Jesus say? "Father, forgive them; for they know not what they do." (I don't have the reference right in front of me, by the way...it's Luke 23:34a. I was darned close—I thought that it was Luke 23:24 or something like that.).
  3. Make you the better person in that moment. "Take heed to yourselves. If your brother sins against you, rebuke him; and if he repents, forgive him. And if he sins against you seven times in a day, and seven times in a day returns to you, saying, ‘I repent,’ you shall forgive him.”" (Luke 17:3-5) 
  4. Make you realize how much you need to be forgiven and hypocritically fall or fall back into unforgiveness. "Brethren, if a man is overtaken in any trespass, you who arespiritual restore such a one in a spirit of gentleness, considering yourself lest you also be tempted." (Galatians 6:1)
After all, Rabbi Jesus warned, "But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment. And whoever says to his brother, ‘Raca!’ shall be in danger of the council. But whoever says, ‘You fool!’ shall be in danger of hell fire. Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison." (Matthew 5:22-25)

Therefore, especially if you're Jewish like me—especially if you are Non Messianic and still under the Old Covenant—, for you to fast on Yom Kippur (which is on or around October 3, 2014, depending on which calendar you observe) would be quite hypocritical and pointless, for you will not be forgiven despite that you are שומר או שומרת הצום של כיפור.

Unforgiveness Hurts...

"Thou shalt not hate thy brother in thy heart; thou shalt surely rebuke thy neighbour, and not bear sin because of him. Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD. "
(Leviticus 19:17-18, JPS)

Sometimes, people show how far they can go with unforgiveness. Oh well; it's still worth the risk of seeing if they forgive you & forgiving them for not forgiving you. Now, are most people going to agree with Jesus' words on this? Absolutely not! In fact, I know that some of the people who have left me unforgiven vehemently disagree with Jesus, but they would at least came to agree with the passage from Leviticus—they some apparently do not. 

Nonetheless, what did Jesus—despite what he was, whether or not he was the Messiah or just a great rabbi—say?

"“You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust. For if you love those who love you, what reward have you? Do not even the tax collectors do the same? And if you greet your brethren only, what do you do more than others? Do not even the tax collectors do so? Therefore you shall be perfect, just as your Father in heaven is perfect." (Matthew 5:43-48, NKJV)

Meanwhile, what about me? Is there unforgiveness in me? Sure, and I know that I won't be forgiven until I forgive—and even if I'm not forgiven for my faults, I have to forgive others for theirs (including for not forgiving me). Again, what did Jesus say?

  • "And why do you look at the speck in your brother’s eye, but do not consider the plank in your own eye? Or how can you say to your brother, ‘Let me remove the speck from your eye’; and look, a plankis in your own eye? Hypocrite! First remove the plank from your own eye, and then you will see clearly to remove the speck from your brother’s eye." (Matthew 7:35)


  • "And when He had said this, He breathed on them, and said to them, “Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.”" (John 20:22-23)
As my mom said, by the way, only those who have and/or trust in the Holy Spirit can truly forgive.


  • "Forgive, and you will be forgiven." (Luke 6:37c)


  • "“For if you forgive men their trespasses, your heavenly Father will also forgive you. But if you do not forgive men their trespasses, neither will your Father forgive your trespasses." (Matthew 6:14-15)
Again, there is unforgiveness in me; and I won't be forgiven until I forgive, even if I'm actually not forgiven in the end. But why is this there unforgiveness in me? Am I not a believer? I'm a believer, and one who is both:
  • Left unforgiven for my faults by some people (and I am being generous and forgiving by not naming names, at least this time if I've ever named you—you know who you are, and may what I am able to write here convict you of your unforgiveness)
and

  • Blamed for and left unforgiven for sins that I didn't even actually commit. For example, I was abused as a kid and blamed for things that I did not do and called a sinner for righteous things that I did do.
Why is this relevant? Jesus said, "[T]o whom little is forgiven, the same loves little.”" (Luke 7:47b) This is why I myself have a hard time forgiving people—especially since some people might take my forgiving of them as a sign that they can hurt me again. Plus, I have Obsessive Compulsive and Generalized Anxiety Disorder; so, I'm afraid that I might take it as a sign that they can hurt me again just because I've forgiven them.

Meanwhile, here is one more word from Jesus (through his emissary Paul, whether or not you believe that Jesus spoke directly or indirectly through Paul) before I go back and conclude with one more passage from Tanakh (not counting Hadashah):

"[I]f anyone has caused grief, he has not grieved me, but all of you to some extent—not to be too severe. This punishment which was inflicted by the majority is sufficient for such a man, so that, on the contrary, you ought rather to forgive and comfort him, lest perhaps such a one be swallowed up with too much sorrow. Therefore I urge you to reaffirm your love to him. For to this end I also wrote, that I might put you to the test, whether you are obedient in all things. Now whom you forgive anything, I also forgive. For if indeed I have forgiven anything, I have forgiven that one for your sakes in the presence of Christ, lest Satan should take advantage of us; for we are not ignorant of his devices." (2 Corinthians 2:5-11)

Unforgiveness truly does hurt. As stated, "This punishment which was inflicted by the majority is sufficient for such a man, so that, on the contrary, you ought rather to forgive and comfort him, lest perhaps such a one be swallowed up with too much sorrow."

In conclusion, I urge you to think about the following passage and watch the video that follows it:

"Didst thou not just now cry unto Me: 'My father, Thou art the friend of my youth. Will He bear grudge for ever? Will He keep it to the end?' Behold, thou hast spoken, but hast done evil things, and hast had thy way...

"Only acknowledge thine iniquity, that thou hast transgressed against the LORD thy God, and hast scattered thy ways to the strangers under every leafy tree, and ye have not hearkened to My voice, saith the LORD. Return, O backsliding children, saith the LORD; for I am a lord unto you, and I will take you one of a city, and two of a family, and I will bring you to Zion; and I will give you shepherds according to My heart, who shall feed you with knowledge and understanding. " (Jeremiah 3:4-5, 13-15, JPS)


Friday, January 10, 2014

Why Not Convert To Non-Messianic Judaism? Tanakh Itself Should Give You A Hint As To Why.

If I were you, I would not convert to Judaism. I come from a Jewish background (unbeknownst to me for years), and Yeshua did not have me find out until I was secure in the Messianic Jewish (Jewish Christian) faith (and Christianity is a Jewish sect that derived from Essenism, which is with what John the Baptist was affiliated).

In Judaism, you have to keep 613 laws. Concerning the Moabites, for example: "4 An Ammonite or a Moabite shall not enter into the assembly of the LORD; even to the tenth generation shall none of them enter into the assembly of the LORD for ever; 5 because they met you not with bread and with water in the way, when ye came forth out of Egypt; and because they hired against thee Balaam the son of Beor from Pethor of Aram-naharaim, to curse thee. 6 Nevertheless the LORD thy God would not hearken unto Balaam; but the LORD thy God turned the curse into a blessing unto thee, because the LORD thy God loved thee. 7 Thou shalt not seek their peace nor their prosperity all thy days for ever."

Yet there are other mitzvot, or laws, which state, "Thou shalt not hate thy brother in thy heart; thou shalt surely rebuke thy neighbour, and not bear sin because of him. Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD."

In light of those seemingly-contradictory mitzvot, the New Testament states the following (See Romans 7:4-25 for context.):

"13 Has then what is good become death to me? Certainly not! But sin, that it might appear sin, was producing death in me through what is good, so that sin through the commandment might become exceedingly sinful. 14 For we know that the law is spiritual, but I am carnal, sold under sin. 15 For what I am doing, I do not understand. For what I will to do, that I do not practice; but what I hate, that I do. 16 If, then, I do what I will not to do, I agree with the law that it is good. 17 But now, it is no longer I who do it, but sin that dwells in me. 18 For I know that in me (that is, in my flesh) nothing good dwells; for to will is present with me, but how to perform what is good I do not find. 19 For the good that I will to do, I do not do; but the evil I will not to do, that I practice. 20 Now if I do what I will not to do, it is no longer I who do it, but sin that dwells in me."

The point is that we were willing to, in this case, hold a grudge against the Mo'avim and Amonim; and Yehovah knew that. That's why He gave us over to that sin.

Yet, if you convert to Judaism, you will have to follow logic like this:

"Whereas certain other nations are allowed to marry into Judaism (if they have converted) after a certain number of generations, when it comes to men from Amon and Mo’av descent, the Torah rules that no such people are ever allowed to marry Jews (23:4). Why are they given such harsh treatment? The pasuk (23:5) tells us that this ban is due to the fact that they hired Bilam to try and curse us, as well as the fact that they did not allow us to pass through their land to go to Eretz Yisrael; they did not greet us with food and drink. But why does this mean that they get harsher treatment than the Egyptians, for example, who can join our ranks after three generations? The Ramban (23:5) explains that these two nations (Amon and Mo’av) were expected to act kindly to us. For generations ago Avraham Avinu saved Lot (the father of both these nations) from captivity, and as such these two nations should have been grateful to us and should have aided us. But since they spurned Avraham’s kindness and exhibited a lack of gratitude, they showed themselves unworthy of joining the Jewish ranks - for a Jew’s life revolves around gratitude. The first word of the day we say is thanks (modeh), and the word yehudim comes from the word hoda’ah, which means to thank. Indeed, such is the centrality of this trait of gratitude, that the reason the Torah gives for eventually allowing Egyptians to join the Jewish fold is because (23:8) we were hosted in their land. Yes, they treated us harshly for two centuries, but (before that) they hosted us in their land and provided us with food when famine had hit Eretz Yisrael. Even for this we are to show a degree of gratitude."

On the other hand, you could become a Karaite Jew; but I already laid out what Romans 7:5-24 says, and Karaites do not believe it. So,

"Now therefore fear the LORD, and serve Him in sincerity and in truth; and put away the gods which your fathers served beyond the River, and in Egypt; and serve ye the LORD. 15 And if it seem evil unto you to serve the LORD, choose you this day whom ye will serve; whether the gods which your fathers served that were beyond the River, or the gods of the Amorites, in whose land ye dwell; but as for me and my house, we will serve the LORD.'"

The rabbis treat themselves as gods. In Bava Metzi'a 59 of the Talmud, for example:

Why [the oven of] 'Aknai? — Said Rab Judah in Samuel's name: [It means] that they encompassed it with arguments2  as a snake, and proved it unclean. It has been taught: On that day R. Eliezer brought forward every imaginable argument,3  but they did not accept them. Said he to them: 'If the halachah agrees with me, let this carob-tree prove it!' Thereupon the carob-tree was torn a hundred cubits out of its place — others affirm, four hundred cubits. 'No proof can be brought from a carob-tree,' they retorted. Again he said to them: 'If the halachah agrees with me, let the stream of water prove it!' Whereupon the stream of water flowed backwards — 'No proof can be brought from a stream of water,' they rejoined. Again he urged: 'If the halachah agrees with me, let the walls of the schoolhouse prove it,' whereupon the walls inclined to fall. But R. Joshua rebuked them, saying: 'When scholars are engaged in a halachic dispute, what have ye to interfere?' Hence they did not fall, in honour of R. Joshua, nor did they resume the upright, in honour of R. Eliezer; and they are still standing thus inclined. Again he said to them: 'If the halachah agrees with me, let it be proved from Heaven!' Whereupon a Heavenly Voice cried out: 'Why do ye dispute with R. Eliezer, seeing that in all matters the halachah agrees with him!' But R. Joshua arose and exclaimed: 'It is not in heaven.'4  What did he mean by this? — Said R. Jeremiah: That the Torah had already been given at Mount Sinai; we pay no attention to a Heavenly Voice, because Thou hast long since written in the Torah at Mount Sinai, After the majority must one incline.5
R. Nathan met Elijah6  and asked him: What did the Holy One, Blessed be He, do in that hour? — He laughed [with joy], he replied, saying, 'My sons have defeated Me, My sons have defeated Me.

Saturday, January 4, 2014

Speaking Of Shabbat...

If I already posted this from Yahoo! Answers before, please let me know. Nonetheless, a refresher always helps. On Shabbat especially, to talk about the different forms of Judaism would begin to give others—including Jews who don't know what the heck their own people do, and those who suspect that they are Jewish and would like to have an idea of what Jews do—an idea of what Jews do on Shabbat. Granted that this is basic, modified from the original Yahoo! post, and more for reference than anything else; but it should still give you an idea of what Jews do on Shabbat.

Conservative Judaism is the closest form of Judaism to Orthodox (really, Orthodox Pharisaic) Judaism. Conservative (Masorti) Judaism broke away from Reform Judaism in order to maintain Matrilineal Descent as the rue for "Who is a Jew?" and other traditions, although they do not believe in the inerrancy of Tanakh or the Talmud. The hierarchy is something along the lines of: 

1) Haredi ("Hasidi", "Chabad") Judaism (including Kabbalah) 2) Orthodox Judaism 3) Conservadox Judaism 4) Reformodox Judaism 5) Conservative (Masorti) Judaism 6) Reform (Liberal, "Progressive") Judaism 7) Reconstructionist Judaism 8) Renewal Judaism or Alternative Judaism 9) Humanistic Judaism 10) Atheistic Judaism 


There's also Karaite (Mikra'iti, Scripturalist) Judaism and Messianic (Christian) Judaism, neither of which are accepted by Pharisaic (Mainstream) Judaism.

Now that you have an idea of each of the forms of Judaism, you can pretty much guess what a Jew who affiliates with a given denomination of Judaism does on Shabbat. If you can't, keep reading...

1) Haredi ("Hasidi", "Chabad") Judaism (including Kabbalah)—will not work on Shabbat. "Work" certainly includes even writing, and may even include walking for the extremely-haredi Jew. For the Jew who does not even walk on Shabbat, he or she may sit in his or her home and privately worship (He or she would certainly not walk to shul.). If he or she has any light on in his or her dwelling, the light will come only from the Shabbat candles, as "work" includes turning on a light switch!
2) Orthodox Judaismwill not work on Shabbat. "Work" may include even writing for the more-Orthodox Jew (as opposed to the Modern Orthodox Jew, depending on what he or she is writing). He or she will usually walk to shul, and drive only if tikun ha'olam v'piku'ach nefesh (e.g., getting a disabled family member to shul) requires him or her to do so (He or she may hire a shabbos goy to drive the family member, however.). If he or she has any light on in his or her dwelling, the light will come only from the Shabbat candles, as "work" includes turning on a light switch!
3) Conservadox Judaism—will mix Conservative and Orthodox practices.
4) Reformodox Judaismwill mix Reform and Orthodox practices. 
5) Conservative (Masorti) Judaismmay or may not work on Shabbat, depending on whether he or she leans toward being Orthodox or Reform. "Work" may include even writing for the more-Orthodox Conservative Jew (as opposed to the more-Modern-Orthodox Jew, depending on what he or she is writing). He or she will usually walk to shul, and drive only if tikun ha'olam v'piku'ach nefesh (e.g., getting a disabled family member to shul) requires him or her to do so (He or she may hire a shabbos goy to drive the family member, however.). If he or she has any light on in his or her dwelling, the light may come only from the Shabbat candles, as "work" may include turning on a light switch! 
6) Reform (Liberal, "Progressive") Judaismmay or may not work on Shabbat, depending on whether he or she leans toward being more traditional or more liberal. "Work" may include even writing for the more-Orthodox Reform Jew (as opposed to the less-Orthodox Reform Jew, depending on what he or she is writing). He or she will usually drive to shul—if he or she attends shul at all.  He or she will also likely turn on light switches.
7) Reconstructionist Judaismmay or may not work on Shabbat, depending on whether he or she leans toward being more traditional or more liberal. He or she will write, usually drive to shul—if he or she attends shul at all—, and likely turn on light switches. 
8) Renewal Judaism or Alternative Judaismmay or may not work on Shabbat, depending on whether he or she leans toward being more traditional or more liberal. He or she will write, drive to shul—if he or she attends shul at all, and turn on light switches.  
9) Humanistic Judaismwould not be opposed to working on Shabbat. He or she will write, drive to shul—if he or she attends shul at all, and turn on light switches.  
10) Atheistic Judaismwould not be opposed to working on Shabbat. He or she will write, drive to shul—if he or she attends shul at all, and turn on light switches. 


Karaite Judaism and Messianic (Christian) Judaism, meanwhile, accept few to no Orthodox practices as authoritative. Karaite and Messianic Jews, therefore, usually work on Shabbat except for in the ways which are prohibited by TaNaKh—for Messianics, TaNaKH ("H" stands for "[B'rit] Hadashah", or "New [Covenant] [or "New Testament"]"). Both Karaites and Messianics usually write, drive to shul, and turn on light switches.







Sunday, December 15, 2013

And Liz Was Right....

Pop-Pop was no longer alive within five years. While I can say only "Baruch Dayan Ha'Emet v'Melech Ha'Olam", I will certainly never pretend or believe that Pop-Pop was a great man. Also, the best that one can do for the dead is speak the truth about them. After all, and as my mom recalled to me:

Matthew 8:18-22
The Cost of Discipleship

New King James Version (NKJV)
18 And when Jesus saw great multitudes about Him, He gave a command to depart to the other side.19 Then a certain scribe came and said to Him, “Teacher, I will follow You wherever You go.”
20 And Jesus said to him, “Foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay His head.”
21 Then another of His disciples said to Him, “Lord, let me first go and bury my father.”
22 But Jesus said to him, “Follow Me, and let the dead bury their own dead.”

I don't know where he is, but I do know that there are fools who are deceived into thinking that Jack Czarnecki was a great man. Even if he turned around at his final moments, that does not make him to have been a great man. I am also quite sure that many of the dead who will be at Pop-Pop's funeral will not want me there, so I would not mind if I am even disinvited.

Apparently, though, Dad wants me and my sister there. I can guarantee you that, nonetheless, his wife and stepdaughters, his nephew Greg, and his cousin Janet—for example—will not want me there. In fact, I'd be honored if they would not want me there. They are my enemies, not my brothers and sisters. While Scripture states that I ought not rebuke fools—for they will hate me more if I do so—and that I ought to love my enemies, it does say:

But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment. And whoever says to his brother, ‘Raca!’ shall be in danger of the council. But whoever says, ‘You fool!’ shall be in danger of hell fire.

It also says to "judge righteously" (Proverbs 31:9)—and without rehashing the discussion, I will remind you that it never says to not judge; it just says not to judge hypocritically. Also, I am angry at Greg and Janet—among others—with cause. Firstly, they are fooled into thinking that the man who committed second-degree murder against his mother with murder-malice intent was a great man. Secondly (as I have discussed before), Janet was absolutely okay with Great-Grandma's vile actions against Vilmosz Rusznak; and as far as I know, even Pop-Pop would not have been that vile—certainly, his parents were not. After all, Great-Granddad Czarnecki's families stopped talking to us when we became Anusim (except for the deed change regarding the farm in the 1960s), and the same certainly would have gone for Great-Grandma Czarnecki's families—in fact, one family member had a daughter by the name of Jutte Jurkovitsova within the Turczocz, Hungary Jewish community; so she wasn't looking to become an Anusit or Messianic Jew anytime soon. So, they were not given the opportunity to help, anyway; and they would have if they could have. Thirdly (and I'm being generous by not bringing up specifics), I know that Greg has some very-Pop-Pop-like sins for which he still needs to repent.

As I stated, with Greg and Janet among many of the dead being at Pop-Pop's funeral and probably not wanting me there, I would not mind if I am even disinvited. After all, I have no time for council among the wicked. "Depart from me, you evildoers, [f]or I will keep the commandments of my God!" (Psalm 119:115)

Whether Jack Czarnecki is merely physically dead or dead altogether, only God (B"D"E) knows—he apparently died peacefully and very quickly, even within five second of being administered morphine and in his sleep. Scripture does say, "When the righteous turns from his righteousness and commits iniquity, he shall die because of it. But when the wicked turns from his wickedness and does what is lawful and right, he shall live because of it." (Ezekiel 33:18-19) So, he could have been made right with his Maker. In either case, though, "let the dead bury their own dead" and may I be disinvited from the funeral if—God forbid—I would have to have council among them. "I have hated the assembly of evildoers, [a]nd will not sit with the wicked." (Psalm 26:5) After all, Jesus warned, "“If anyone comes to Me and does not hate his father and mother, wife and children, brothers and sisters, yes, and his own life also, he cannot be My disciple.  And whoever does not bear his cross and come after Me cannot be My disciple." (Luke 14:26-27)


Monday, November 4, 2013

PS: Kohelet (Ecclesiastes) 4:16 and The World

I saw a quote that said, "No matter how famous, or rich you become, the weather will determine the attendance at your funeral." I don't buy it. People have braved the worst kinds of weather to attend a millionarie's or celebrity's funeral, and I'm even questioning that "There was no end of all the people over whom he was made king;
Yet those who come afterward will not rejoice in him." (Kohelet 4:16a-b)

Unless Sholmo was writing about normal times and not the End of Days, we certainly remember kings and other celebrities—and we even pass down the knowledge of them to our children and grandchildren, and their grandchildren and their grandchildren. For example, who doesn't know about King Hammurabi?—and he died in 1750 BCE! Who doesn't remember or know about Elvis—the "King of Rock and Roll"? "Yet those who come afterward will not rejoice in him." Really?

Again, unless Shlomo wasn't being told about the time that is "such as has not been since the beginning of the world until this time, no, nor ever shall be." (Mattityahu 24:21. cf. Markus 13:19, 1 Timote 4:1-2, and Romim 1:22-24), I question Kohelet 4:16a-b. Even a certain celebrity (and I guarantee that he'll be remembered) got 924 "likes" and 112 comments as well as 11 shares for one picture within five hours today. He also got 9 "favorites", 27 retweets, and 17 comments within the same amount of time. Unless the time where we say "Will a man make gods for himself, Which are not gods?" (Yirimiyahu 16:20) comes soon, the veracity of Kohelet 4:16a-b is a question for me.

<a href="http://www.sodahead.com/living/if-you-dont-want-to-be-famous-why-do-you-care-about-famous-people-so-much/question-4028601/" title="If you don't want to be famous, why do you care about famous people so much?">If you don't want to be famous, why do you care about famous people so much?</a>

Sunday, October 6, 2013

A Few Fosko-Rusnak Pictures Later, And...

I'm learning that: 


  1. I wasn't kidding about Vilmosz et. al., was I? "Who has believed our report? And to whom has the arm of the Lord been revealed?" What the Hell did you do, Great-Great-Granddad? Besides the obvious (You, along with your daughter, destroyed many of Vilmosz's side of the family.), you destroyed yourself. Unlike Moshe achinuwhose "eyes were not dim nor his natural vigor diminished" when he was 120—, you looked like you came from the crypt at 69—and you left behind a curse, too: "‘The Lord is longsuffering and abundant in mercy, forgiving iniquity and transgression; but He by no means clears the guilty, visiting the iniquity of the fathers on the children to the third and fourth generation." I gave you the benefit of the doubt because you were so old—and the picture shows that Vilmosz reached out to you! You worked as a church sexton for years after you had to quit working at the coal mines—your wear and tear came from your destruction of Vilmosz, Zoli, et. al.; from your sending them to their murders!
  2. We assimilated. Yes; we can eat treif, but Jewish—let alone Levite—systems weren't made for that. "All things are lawful for me, but not all things are helpful; all things are lawful for me, but not all things edify." "Jeshurun grew fat and kicked; You grew fat, you grew thick, You are obese! Then he forsook God who made him, And scornfully esteemed the Rock of his salvation."
  3. I'm proud to have escaped. "I will take you, one from a city and two from a familyand I will bring you to Zion."
  4. I don't need your recognition: 

And of Levi he said:


    Let Your Thummim and Your Urim be with Your holy one,Whom You tested at Massah,And with whom You contended at the waters of Meribah, Who says of his father and mother,‘I have not seen them’;Nor did he acknowledge his brothers,Or know his own children;For they have observed Your wordAnd kept Your covenant. They shall teach Jacob Your judgments,And Israel Your law.They shall put incense before You,And a whole burnt sacrifice on Your altar. Bless his substance, Lord,And accept the work of his hands;Strike the loins of those who rise against him,And of those who hate him, that they rise not again.”

    "For the hurt of the daughter of my people I am hurt. I am mourning; Astonishment has taken hold of me." Nonetheless, I will not be there to help you when push comes to shove. I have found out our past; I intend to help other Jews who are in situations like ours find out theirs. I have acknowledged what we did to Vilmosz and his side of the family; I cannot help you acknowledge it if you won't acknowledge it. I will not assimilate and pass for a gentile when I am a Jew; you do what you want and be warned that "death shall be chosen rather than life by all the residue of those who remain of this evil family, who remain in all the places where I have driven them,” says the Lord of hosts."

    I was born a Jew, a Levite, and a bat-Anusim; and I will die or be Raptured as such. PS You cannot change that I am yours; I am a Fosko; I am a Rusnak; and we are Levites:

    "Aloha Czarnecki"...your daughter Joan married Jack Czarnecki—and get used to that I am a product of that.

    I'm still missing her—I may never see her again in this lifetime, but I will always remember that she was one of the righteous ones and this definitely what she looked like at one time (She still very much looked like this when I last saw her.).

    They're really going to hate me when AncestryDNA updates to show that we're Jews—I think that they already hate that I found the pictoral proof that I'm their daughter's paternal granddaughter.

    By the way, I mean "those among the family who hate me" when I talk about  "they", "you", etc..

    Tuesday, September 10, 2013

    The Shanah L'Kesafim Blog Entry Is Delayed. Meanwhile....

    Please say "Kaddish" in memory of the victims of 9/11 and all victims of terrorism before and after 9/11. L'laila l'yizkor. PS Please read Page 251 of the 9/11 Commission Report and understand what 9/11 was really about. Every day, my relatives who made aliyah and were born b'Ha'Eretz Yisra'el live as though something like 9/11 had just happened or will happen again.

    Remember, too, that bin Laden's name and memory have yet to be wiped out, even though we wiped out bin Laden (Y'Sh'v'Z). Someday, bin Laden's name and memory will exist and remain only in Hell, where bin Laden himself (Y'Sh'v'Z) is consigned for eternity. "“Rejoice, O Gentiles, with His people; For He will avenge the blood of His servants, And render vengeance to His adversaries; He will provide atonement for His land and His people.”" (Deuteronomy 32:43. Also see Psalm 9:11-14.) and "I saw the dead, small and great, standing before God, and books were opened. And another book was opened, which is the Book of Life. And the dead were judged according to their works, by the things which were written in the books. The sea gave up the dead who were in it, and Death and Hades delivered up the dead who were in them. And they were judged, each one according to his works. Then Death and Hades were cast into the lake of fire. This is the second death. And anyone not found written in the Book of Life was cast into the lake of fire." (Revelation 20:12-14)

    Let me assure, once in the Name of the Father, that bin Laden and his co conspirators (Y'Sh'v'Z) are not in the Book of Life.Let me assure, once in the Name of the Son, that bin Laden and his co conspirators (Y'Sh'v'Z) are not in the Book of Life.

    Let me assure, once in the name of the Ru'ach HaKodesh, that bin Laden and his co conspirators (Y'Sh'v'Z) are not in the Book of Life!

    !שמע ישראל! יהוה אלהינו, יהוה אחד


    Wednesday, August 14, 2013

    Essay: Some People Just Don't Get How Life Works, Even For the Believer

    I've had people in my life decry that I want to be famous and make an impact--and for what? All because they want differently for my life and frankly don't get how life works--even for believers and so-called believers like themselves. Firstly of all, they don't get that one has to be famous in order to make an impact. In fact, "For everyone to whom much is given, from him much will be required; and to whom much has been committed, of him they will ask the more." Therefore, much has to be given for much to be required. Even Kings David and Solomon, Mother Teresa, and scores of other influential people would not have had the impact that they had if they had not become famous--and sometimes even infamous before they became famous.

    For example, who would've cared about a young, righteous shepherd in Bethlehem had he not become king? In fact, his own family derided him:

    "Thus Jesse made seven of his sons pass before Samuel. And Samuel said to Jesse, “TheLord has not chosen these.” And Samuel said to Jesse, “Are all the young men here?” Then he said, “There remains yet the youngest, and there he is, keeping the sheep.”

    "And Samuel said to Jesse, “Send and bring him. For we will not sit down till he comes here.” So he sent and brought him in. Now he was ruddy, with bright eyes, and good-looking. And the Lord said, “Arise, anoint him; for this is the one!” Then Samuel took the horn of oil and anointed him in the midst of his brothers; and the Spirit of the Lord came upon David from that day forward. So Samuel arose and went to Ramah."

    They hid him and did not have him pass before Samuel because he was, in their mind, a non-descript shepherd boy. Even Samuel wasn't looking at, or even for, David at first. "So it was, when they came, that he looked at Eliab and said, “Surely the Lord’s anointed is before Him!”

    "But the Lord said to Samuel, “Do not look at his appearance or at his physical stature, because I have refused him. For the Lord does not see as man sees; for man looks at the outward appearance, but the Lord looks at the heart.”"

    Also, who cared about Moses before he became a man of prominence? In fact, they also derided him. "Then he said, “Who made you a prince and a judge over us? Do you intend to kill me as you killed the Egyptian?”" He wasn't loved for doing what was right until he was given a platform. Also, he even rejected having a platform at first because he knew how he was viewed:

    "Then Moses said to the Lord, “O my Lord, I am not eloquent, neither before nor since You have spoken to Your servant; but I am slow of speech and slow of tongue.”
    "So the Lord said to him, “Who has made man’s mouth? Or who makes the mute, the deaf, the seeing, or the blind? Have not I, the Lord? Now therefore, go, and I will be with your mouth and teach you what you shall say.”
    "But he said, “O my Lord, please send by the hand of whomever else You may send.”"

    Who was going to give a darn about a righteous man who was "slow of speech and slow of tongue" unless the Lord gave him a platform? Would just another prince of Egypt, especially a differently-abled one, be able to make an impact? After all:

    13 
    "Better a poor and wise youth Than an old and foolish king who will be admonished no more. For he comes out of prison to be king, Although he was born poor in his kingdom. I saw all the living who walk under the sun; They were with the second youth who stands in his place. There was no end of all the people over whom he was made king; Yet those who come afterward will not rejoice in him. Surely this also is vanity and grasping for the wind."

    What do we see here? We see ideals and paradox. Ideally, "those who come afterward will not rejoice in him. Surely this also is vanity and grasping for the wind." Yet, what happens? He is remembered. "There was no end of all the people over whom he was made king;" and people remember him--especially if he was actually a good king and actually made an impact. Even God remembers him. After all, what did he call David? "‘I have found David the son of Jesse, a man after My own heart, who will do all My will.’"

    We don't remember even most princes of Egypt because they were not given the fame--the platform--to make the impact that a king could make. So, we wouldn't have remembered Moses or had an impact made by him were he not given fame. Therefore and all the more, what kind of impact could a shepherd boy made were he not made a famous king? 

    Again, "'For everyone to whom much is given, from him much will be required; and to whom much has been committed, of him they will ask the more.' Therefore, much has to be given for much to be required."

    Secondly, there's a loved-famous-loved cycle. One does not become famous unless he or she is loved, and one has to be famous to be all the more loved--and thus make an impact. With Moses, he had to have the support of Aaron to be exalted and make an impact:

    "So the anger of the Lord was kindled against Moses, and He said: “Is not Aaron the Levite your brother? I know that he can speak well. And look, he is also coming out to meet you. When he sees you, he will be glad in his heart. Now you shall speak to him and put the words in his mouth. And I will be with your mouth and with his mouth, and I will teach you what you shall do. So he shall be your spokesman to the people. And he himself shall be as a mouth for you, and you shall be to him as God. And you shall take this rod in your hand, with which you shall do the signs.”"

    As for David:

    "So Saul said to his servants, “Provide me now a man who can play well, and bring him to me.”

    "Then one of the servants answered and said, “Look, I have seen a son of Jesse the Bethlehemite,who is skillful in playing, a mighty man of valor, a man of war, prudent in speech, and a handsome person; and the Lord is with him.”"

    Again, "One does not become famous unless he or she is loved, and one has to be famous to be all the more loved--and thus make an impact." Besides, who speaks of most of the other 6,999 in the time of Elijah?

    "Then the Lord said to him: “Go, return on your way to the Wilderness of Damascus; and when you arrive, anoint Hazael as king over Syria. Also you shall anoint Jehu the son of Nimshi as king over Israel. And Elisha the son of Shaphat of Abel Meholah you shall anoint as prophet in your place. It shall be that whoever escapes the sword of Hazael, Jehu will kill; and whoever escapes the sword of Jehu, Elisha will kill. Yet I have reserved seven thousand in Israel, all whose knees have not bowed to Baal, and every mouth that has not kissed him.”"

    We talk about Elishah, Jehu, Obadiah, and 100 prophets among them, but not the others. Also, Obadiah is explicitly mentioned as having a platform. "And Ahab had called Obadiah, who was in charge of his house." So, Obadiah and a few others could make an impact because they had a platform--but most of the 7,000 couldn't because they had no platform, and no support to have one.

    Another example is Daniel. He had to have the backing of Nebuchadnezzar to make an impact:

    "Then the king instructed Ashpenaz, the master of his eunuchs, to bring some of the children of Israel and some of the king’s descendants and some of the nobles,  young men in whom there wasno blemish, but good-looking, gifted in all wisdom, possessing knowledge and quick to understand, who had ability to serve in the king’s palace, and whom they might teach the language and literature of the Chaldeans. And the king appointed for them a daily provision of the king’s delicacies and of the wine which he drank, and three years of training for them, so that at the end of that time they might serve before the king. Now from among those of the sons of Judah were Daniel, Hananiah, Mishael, and Azariah. To them the chief of the eunuchs gave names: he gave Daniel the nameBelteshazzar; to Hananiah, Shadrach; to Mishael, Meshach; and to Azariah, Abed-Nego."

    The same Scripture states, "Then the king interviewed them, and among them all none was found like Daniel, Hananiah, Mishael, and Azariah; therefore they served before the king." But two points come to mind:
    1. Daniel and his friends would not have been picked were they not "no blemish, but good-looking, gifted in all wisdom, possessing knowledge and quick to understand, who had ability to serve in the king’s palace, and whom they might teach the language and literature of the Chaldeans." Anyone else could have had all that, but Daniel and his friends had what they needed to build a platform.
    2. Had the king not picked them, they would have been overlooked and obviously been unable to make an impact. 
    As aforestated, "there's a loved-famous-loved cycle"--and one doesn't get loved, famous, and able to make an impact without having the advantages to get loved, famous, and able to make an impact. 

    Thirdly, I can't change the reality that one needs to be advantaged, loved, and famous to make an impact. Talk about, "God, give me the serenity to accept the things that I cannot change..."! I can't change that there's a loved-famous cycle and a advantaged-loved-famous-impacting hierarchy--actually, an advantaged-loved-famous-impacting cycle and hierarchy at the same time. Again, the famous of every generation would ideally not be remembered by successive generations, and the non-famous youth who is poor and wise could be the one to make the impact. But at least I live in the reality that the more exalted make more of an impact and that the influential are more exalted, even though the reality is a non-ideal and vicious cycle.

    In conclusion:
    1. One has to be famous in order to make an impact, as people such as Moses and David experienced, and sometimes infamy comes before the fame and the impact making.
    2. One does not become famous unless he or she is somehow loved--or at least exalted-- by God and man, and one has to be famous to be all the more loved--and thus make an impact. Elijah, Elishah, Obadiah, and Daniel are among the examples of whom needed to be advantaged and exalted by God and man to make an impact.
    3. As much as reality opposes the ideal and is harsh, especially one who professes Christianity--whether or not he or she is a Christian--has to accept the reality is that there's an advantaged-loved-famous-impacting cycle and hierarchy at the same time. After all, Moses knew that he wasn't going anywhere as a differently-abled man and just another prince of Egypt. David and others knew that a non-descript shepherd boy would have no influence. Most of the 7,000 people who worshipped Yehovah in Elijah's time made no impact because they had no advantage, love, or fame that affected and effected them to make an impact. 
    Therefore, there should be no wonder that I want to be famous, since I want to make an impact--even though I have been derided and gained infamy along the way.