When Making our Life’s Investment in Jesus, Walk Worthy of the Calling!

Apostle Paul calls us all to be like-minded… having unity in the spirit and the love of Christ in our hearts – being of one accord; encouraging the saints and demonstrating tender-compassion in humility of heart, towards one another. But mercy, truth and unity will only come when we have the grace of the Lord Jesus Christ, the love of God and the fellowship in the Spirit flowing through our inner beings – for it is only as we are fully surrendered, yielded to the Holy Spirit, that He is enabled to work in us, conform us, into the likeness of Christ.

Ephesians 4:1-6 J.B. Phillips New Testament

Christians should be at one, as God is one

1-6 As God’s prisoner, then, I beg you to live lives worthy of your high calling. Accept life with humility and patience, making allowances for each other because you love each other. Make it your aim to be at one in the Spirit, and you will inevitably be at peace with one another. You all belong to one body, of which there is one Spirit, just as you all experienced one calling to one hope. There is one Lord, one faith, one baptism, one God, one Father of us all, who is the one over all, the one working through all and the one living in all.

The Word of God for the Children of God. Gloria! In Excelsis Deo! Alleluia! Amen.

Paul has written this letter to the Ephesians and God has preserved it for our reading so that we would learn who we are. God wants you to know who you are.

Each and every one of us an identity, and that identity has been given to you by God. Each and every one of us have been called to a great calling. We have been called to being something significantly more than mundane living on this earth.

Ephesians Chapter 3 covenanted that we are to display God’s wisdom and glory. This is what we have been called to do. We are chosen, redeemed, predestined, adopted, heirs, saved, and reconciled so that God would be glorified, and his wisdom would be on display. Ephesians 3:20-21 summarizes the calling. God would be glorified through us (His Body – the church) and through Jesus for all generations forever and ever. God being immeasurably glorified is our calling.

Ephesians 3:20-21 J.B. Phillips New Testament

20-21 Now to him who by his power within us is able to do far more than we ever dare to ask or imagine—to him be all glory in the Church through Jesus Christ for ever and ever, amen!

Walk Worthy (Ephesians 4:1)

Our covenant calling is that God is glorified by people for all generations.

Therefore, Paul urges us “to walk in a manner worthy of the calling to which you have been called.”

If our purpose is to display God’s glory and God be glorified through us, then there is a particular way to covenant our lives for this calling. We do not get to be a Christian and act and behave how we want to act or do what we want to do. That is not our covenant calling. This walk is our response to all that God has done for us, which we read about throughout the first 3 chapters of Ephesians.

We are to live covenant lives reflecting this new identity. You and I have been called to something great and glorious. Walk worthy of it!

In Ephesians chapter 2 Paul condemned us because we were walking in a way that followed the ways of this world, following the plans of Satan, following the passions of our flesh, and carrying out the desires of the body and mind.

That is the former walk. Now you and I have a new walk. The new walk is not to go back carrying out your desires in your body and mind. The new walk is not following our passions. Our new walk is not following the ways of this world. Now you and I are to walk worthy of the calling to which you have been called.

Now Paul says something subtle, but very important in this first verse. Paul says, “I therefore, a prisoner of the Lord.” Paul starts there before he tells us to walk worthy of the calling. Why does Paul even bring up that he is a prisoner for Christ at this moment? Because we need to know up front, before we make a decision to follow in Christ’s covenant, our walking worthy is going to be costly.

Paul urges to walk in this way understanding that the walk is costly. You and I will not fit in with the world when we start making decisions for the sake of not ourselves but for all of those who God just declared have become our neighbors. Understand that trying to walk according to our calling is countercultural. How you will now behave is the opposite of what the world thinks is right or good.

The Character Which Brings Christian Unity (Ephesians 4:2)

Now, consider what you think would be the first command for walking worthy.

Of all the things God could command us first to consider in walking worthy of the calling, what do you think that command would be?

Read Ephesians 4:2-3. Notice the first point Paul makes is for Christian unity.

In verse 2 teaches us the character needed to maintain Christian unity.

Verse 3 gives us the charge to maintain this unity.

Ought that we should be overly surprised that the first quality Paul addresses for walking worthy is unity? Unity is very important to our Lord because a lack of unity can never bring any God glory. Disharmony wrecks God being glorified.

Paul begins with the attitudes necessary for unity. Too often there has been an attitude that we can have unity on doctrine alone. There is an attitude that as long as we agree that there is one Lord, one faith, one baptism, one body, one Spirit, one hope, and one God and Father of all, then we can be ugly to each other, have poor attitudes, be rude, attacking, and the like and still have unity.

Much to the great grief of God, we have each seen and heard far too many times supposed Christians attempt to defend the gospel and defend the truth by being angry, vicious, slanderous, condescending, and sometimes even being deceitful.

I unfortunately experienced this when I was training to preach. A preacher from another church decided that what we were doing was wrong, primarily because we were teaching and preaching the Gospel of our Lord and Savior Jesus Christ from a more traditional Bible Based approach and perspective. The ugly, hateful attitudes, words were just echelons beyond shocking and disappointing to me.

I want us to notice where Paul starts for Christian unity. “With all humility and gentleness with patience, bearing with one another in love” (Ephesians 4:2).

There cannot be any degree or measure of unity without these things. It does not matter how much doctrine we think we have right and correct. We have missed the gospel completely and do not know the calling to which we have been called when we are lacking humility, gentleness, patience, and forbearing.

Jesus exerted the power of God and defended the teachings of Christ without resorting to being ugly or hateful. I think we can get the idea of how we are to behave when we read humility, gentleness, and patience. People are going to say things and do things that are simply not right and unscriptural. We are to respond with humility, gentleness, and patience.

Any number of other Christians in the Body of Christ do not know what you and I know. They may not have studied the Bible as long as both you and I have.

They may not be as smart as you and I think you and I are. They may be confused on some teachings. They may have adopted some ideas that others have learned through culture have taught but are not found in the scriptures.

How are we going to handle important these things? A correcting response must be with humility, gentleness, and patience. Some of you simply will not accept some of the concepts from the scriptures I have taught while I have been studying and praying over the Scripture passages and writing these devotions.

How should I handle that? Should I be angry? Should I be more forceful with you? Should I put you down? Should I intimidate you? Should I make slanderous comments about you to you or to others? No! that’s very much wrong! When Christians are speaking, we must remember humility, gentleness, and patience.

If this was not enough, Paul says that we are to bear with one another in love. We are to endure patiently with one another because we love the soul of the person. We ought to love each other and will continue to work together without bitterness or anger. Think about how we talk to each other. Think about how we act toward each other. Think about each and every one of these things especially when we are too busy vigorously disagreeing. Why? Paul continues in verse 3.

The Charge To Maintain Christian Unity (4:3)

We are to be “eager to maintain the unity of the Spirit in the bond of peace.” Some translations rightly read that we are to make every effort to maintain the unity of the Spirit in the bond of peace. We are to desire unity and do all we can to continue it. Notice that we are not to create unity but to maintain it. We are to keep the unity that is already in existence that comes from the calling. We have been joined together in Savior Jesus Christ. Be eager to maintain that unity. Be diligent to maintain this unity. Make every effort to continue together in unity.

Consider: We do not have unity if it cannot be seen. Unity is not something that ought to be seen as only a concept. Unity is seen in behavior. A lack of unity in a marriage is evident. Unity in a marriage is evident. If we truly have unity in our marriage to Jesus Christ, then it will be evident. Peace is the bond that holds this unity together. We will see peace in our relationships and behaviors. We desire unity and will, by our marriage to Christ, make all effort to maintain that unity.

Look carefully at this image of a chain. Do you notice even for one hot fleeting moment the “red question mark” linking(?) the two ends of the chain together? This is not unity. Too often we think this is unity. Occasionally all the links sit in the same room. But this is not one chain. They are not unified. There is no unity. We do not have Christ-like unity unless we have participation and involvement.

As I have already said above,

The Apostle Paul calls us all to be like-minded… having unity in the spirit and the love of Christ in our hearts – being of one accord: encouraging the saints and demonstrating tender-compassion in humility of heart, towards one and another. But mercy, truth and unity will only come when we have the grace of the Lord Jesus Christ, the love of God and the fellowship in the Spirit flowing through our inner beings – for it is only as we are fully surrendered, yielded to the Holy Spirit, that He is enabled to conform us, into the likeness of Christ.

We have the mind of Christ – to think as He did; to speak as He did; to live as He did and to love all our neighbors and behave as He did. And so individually and collectively we have the means to walk and live and pray in spirit and truth.

In his letter to the Philippians the Apostle Paul gives this vital challenge to all believers – IF we have received any consolation in Christ; if therefore we have any comfort of love; if therefore we have any fellowship of the Holy Spirit and if therefore, we have any bowels and mercies in Christ, we are to demonstrate this in our lives by being of one same mind. (Philippians Chapter TWO)

If we, as children of God, have received His goodness and grace, comfort and hope, hope and compassion, then we are to maintain the same goodness, grace, comfort and love and be diligent to preserve the unity of the Spirit in the body of peace. There ought to be no question marks between any two-chain links!

The challenge to all believers is to faithfully and committedly and prayerfully develop a Christlike character, demonstrating the same love that He displayed.

We are to be united in spirit and fervent in love – looking to Jesus, the author and perfecter of our faith, who for the joy set before Him endured the cross.

We are to walk worthy of this glorious calling we have been given. Walking worthy means being eager and making every effort to maintain the unity of the Spirit in the bond of peace. As we make this walk with Christ, let us place a much higher priority on coming together in Christ, a greater focus on unity.

First, let us be more patient with each other. Let us be gentler with each other. Let us be humbler, not thinking so much of our abilities or knowledge. Let us patiently bear with one another because of the love we have through Christ.

Second, let us be eagerly maintaining the unity which is to be found only through God, the Father, God the Son and God the Holy Spirit. Unity is visible. Unity is not accidental. Unity requires us merging, weaving our lives together in God’s word regularly. Otherwise, we are individual links who have questionable proximity to one another proclaiming the “united chain” we are to be in Christ.

You will never see any question marks or any missing links between the link of God, the Father and God the Son and God the Holy Spirit. It can never ever exist!

In the name of God, the Father and God the Son and God the Holy Spirit, let us come together as One Body, “perfectly” united as Father, Son and Holy Spirit,

Heavenly Father I pray that I may show forth the grace of Christ, the love of the Father and the fellowship of the Holy Spirit – in thought word and deed towards all who are the called according to Your purpose, so that in unity of spirit we may honor Your name, through our earthly witness, in Jesus’ name I now pray, Alleluia! Alleluia! Alleluia! AMEN.

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Author: Thomas E Meyer Jr

Formerly Homeless Sinner Now, Child of God, Saved by Grace.

2 thoughts on “When Making our Life’s Investment in Jesus, Walk Worthy of the Calling!”

  1. I pray “First, let us be more patient with each other. Let us be gentler with each other. Let us be humbler, not thinking so much of our abilities or knowledge. Let us patiently bear with one another because of the love we have through Christ.”

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  2. REAL JUDAISM @wordpress.com Maimonides 13 Principles; #12 – The Messianic Era Rabbi Mordechai Blumenfeld
    My Response:

    Oppose the 13 principles of faith. Torah faith centers upon Justice Justice Pursue. This creed theology exists as assimilation to Xtian avodah zarah. A hard fast rule that shuts down missionaries on the spot: The question – ‘Which Torah commandment did the prophet Shemuel learn as the יסוד of the commandment to anoint the Houses of Shaul and David’? Talk of Moshiach without the Torah … just reactionary non sense\narishkeit/ in Yiddish.

    The unique quality of Torah commandments – their universal applicability. For example: Tefillah in the place of korbanot; the Sages learn Torah commandments to apply to Klall Israel, and not to some hoped for-future born Man. Difficulty: the laws of niddah do not apply to men. But the laws of tumah and modesty – which the mussar commandment of niddah instructs as the most essential נמשל of niddah – DOES equally apply to Men. Torah commandments command mussar. The Ramban’s introduction to the Chumash refers to ‘Black Fire on White Fire’. It seems a valid interpretation of this kaballistic metaphor: משל\\נמשל. Rabbi Waldman, one of my Yeshiva instructors at D’var Yerushalim, taught me that students of the Talmud had to develop the skill, to continually make דיוקים when they learn any page of Gemarah.

    This skill of bi-polar inference making, it efficiently separates learning a page of Gemarah from reading a page of Gemarah. This same יסוד equally applies to learning the T’NaCH — “How much more so”. The mitzvah of Moshiach learns from Moshe anointing the House of Aaron. As the Talmud affixes the mitzva of tefillah to korbanot, so too the prophet Shmuel affixed the mitzva of Moshiach to the concept of “king”. Blessings, according to the halachah require שם ומלכות. The משל ‘king’, has the נמשל of dedicated tohor middot, to sally forth and fight the wars between the two opposing Yatzirot within the heart.

    What mussar does kingship instruct which elevates a blessing from that of a praise – as found in say — Tehillem? Learning requires בינה. This key term, the Gemarah defines as discerning between like from like; ‘learning a subject in the midst of another subject’. Do you see the דיוק made upon the language of the Talmud? משל\\נמשל a defining technique of instruction which Talmudic literature continually relies upon and employs.

    Learning how to learn Torah and Talmudic Primary sources requires students to acquire these most basic & necessary skills. Learning a page of T’NaCH or Gemarah, simply does not compare to reading a page of T’NaCH or Gemarah. Both T’NaCH and Talmud base the Order of any page upon their יסוד of sugiot. Oral Torah, whether learned from a T’NaCH or Talmudic sources learns by way of precedents. The Mishnah bases its Common Law Case\\Rule style upon the common law comparison of sugiot discipline which a חכם learns from T’NaCH literature.

    What caused the curse of ירידת הדורות? Compare what the Xtian church abomination did to their corrupt Bible translations, to how assimilated Rambam organized his code of law. בינה requires the discipline and critical eye that can separate and discern between like from like. Both the corrupt Biblical Xtian translators, and the Rambam’s code of halachah, bear striking resemblances. The foreign Xtians, who translated their bibles into their own image, they up-rooted the Order of Sugiot and replaced that Order with their foreign, alien, arbitrarily imposed, Chapters and verses. How a person organizes thoughts in the mind, radically changes what that same person thereafter perceives or believes. O, D, G … G0D or DOG.

    After the Rambam, Jews became addicted to learning our Primary Sources of faith by means of commentaries. Contrast the Baali Tosafot commentary to the Talmud. The Baali Tosafot quoted the Rambam all of twice. Both times, in their commentary to the Talmud, they argued against his opinion. Why does the style of Baali Tosafot learning continually jump from off the page and bring some other Talmudic source from different Gemarah sources? Answer: the Baali Tosafot strived to duplicate how the Gemarah learns a specific Case\Rule Mishna.

    The Rambam code closely resembles the errors made by the bible translators. (1) He cherry picked halachot comparable to how the New Testament authors cherry picked T’NaCH p’sukim\\verses. (2) He up-rooted the sugiot within the Order of the Talmud and replaced it with chapters and topic headlines. (3) Most damning — He confused Oral Torah logic with Law. Contrast how the B’hag, the Rif and the Rosh organized their codifications with that of the absurd & obtuse Rambam code. These opposite\\tohor codes of law, they did not cherry pick halachot as did the Rambam code. The Order of the Rambam halachot strikingly separates and distinguishes itself from the opposing tohor codes. Gone – the ability to compare a precedent halachah to its specific Case\\Rule Mishna.

    Logic compares cases. The Mishna employs a Case\\Rule common law style. The Gemarah brings halachot pulled from throughout the 6 Orders of the Mishna to compare that precent halachah to this Case\\Rule Mishna. The style of the Gemarah: Difficulty\\Answer. Why this style? The Gemarah brings precedents to compare (Oral Torah logic) them to the Case\\Rule of a specific Mishna. All post Rambam scholarship made upon his code, they universally validate the error of the Rambam’s failure to include exactly from where he culled his specific halachic rulings from the Talmud. Alas the ירידת הדורות curse, they could quote a theoretical Gemarah source, which contained a similar halachic ruling as the Rambam included within his tumah code of law, but they failed, all commentaries made upon the Yad ha-Chazaka, to compare that halachic precedent, which that tumah code originally cherry picked, to make a depth analysis of that specific Case\\Rule Mishna! Worlds separate logic from law, just as do Torah commandments of mussar – heaven and earth apart – from Courtroom legal rulings of halachic law.

    The study of Talmud compares to weaving two separate fabrics together. The Difficulty\\Answer style of Gemarah which learned the Case\\Rule style of the Mishna. The Gemarah learns through the logic of making comparisons or contrasts through the medium of halachic precedents – with the explicit purpose of achieving a depth analysis of the intent\\k’vanna// of the language of Rabbi Yechuda’s Case\\Rule Mishna. This learning by way of bringing precedents — it defines how to learn both T’NaCH and Talmudic literature. The much later Talmud follows the sh’itta of learning originally established by the far earlier חכמים who authored the T’NaCH.

    The Rambam code destroyed this discipline of learning. Instead of instructing students to learn how to understand\\discern// between like and like, this tumah code rebelled against the kabbalah of פרדס taught by Rabbi Akiva and all the talmudim of Rabbi Akiva – the rabbis whose opinions the Sha’s Yerushalmi\\Bavli brings. The Rambam compares to the princes whom Moshe the prophet sent to spy out the land; to the Great Man Korach who challenged the commandments which Moshe learned by means of the Oral Torah revelation of logic @ Horev. His code changed the intent\\k’vanna// of learning, which compares a Case to an earlier precedent … unto a focus upon the end product: what is the halachah? His code ripped the Aggadic\\Halachic fabric which ironically shapes and determines “משנה תורה”, the Xtian name by which he baptized his silly code! This key term, משנה תורה, another name for the Book of דברים, has the interpretation meaning of “Legislative Review”. The wisdom of prioritizing the mussar commandments as the k’vanna of the forms of law — halachot, most essentially defines the meaning of משנה תורה\\דברים//.

    The New Testament writers would confuse Torah commandments with law. Law, from both the Mishna and Gemarah, comes from Court judicial rulings. Torah commandments command mussar. Mussar simply not the same as law. Confusing Torah commandments with law for ever witnesses, testifies, and denounces, the creation of the false religion known as Xtianity.

    The apostle Paul, by way of precedent, he perverted the Torah mussar of g’lut, as told in the stories of the expulsion of Adam from the Garden, Noach exiled in his Ark, and Avram at the brit cut between the pieces,,, with ‘Original Sin’. This theology uprooted the mussar of g’lut\exile – the Torah blessing\curse responsibility of faith – it set the New Testament upon a perverted tangential course of faith,,, that corrupt man required the death and resurrection of some phoney messiah in order to save Man from sin and death. An unheard of faith that never caused the hairs of our forefathers to stand on end in dread and fear.

    After the Rambam code – came the ירידת הדורות. Students of the T’NaCH and Talmud stopped learning by comparing precedents! They relied solely upon later commentaries rather than searching the Primary sources for precedents – like as did the Baali Tosafot – the grand children of Rashi. Post Rambam, especially among Achronim pilpul “scholars” – whose published works but slightly compare to the common law way of learning by means of precedents, their fuzzy learning confused comparing two competitive Reshon commentaries made on the Talmud with Primary source precedents. Their perverse logic split hairs to a degree, that when Yeshiva students return home for shabbot, that they discuss any and everything other than their learning that week in Yeshiva.

    Students stopped learning the B’hag, Rif, Rosh, commentaries of halachah as a definitive set of Gemarah halachot which require a study of the logic that compares these halachic precedents, set aside as קודש, to learn a depth analysis of the specific Case\\Rule Mishna. Rather, the focus of Yeshiva learning shifts to debates over what qualifies as the halachah, and all that that entails. A subtle but distinct shift to a tangential different subject all together. The ירידת הדורות scholarship of the Tur and Shulkan Aruch codifications of Halachah. These ירידת הדורות commentaries upon commentaries upon commentaries on the halachah…. Gone from Jewish consciousness, the revelation of Oral Torah logic first revealed @ Horev. Comparable to the post apostle Paul theology of ‘Original Sin’ which uprooted the Torah concept of g’lut from both the New Testament and all later generations of Xtian church folk; GONE: their mental awareness of g’lut from the story of the expulsion of Adam from the garden of Eden.

    Assimilation learns from the negative commandment: the ways of Egypt and Canaan – do not follow. The folk of Egypt and Canaan no more accepted the revelation of the Torah at Sinai than have the believers of JeZeus and Mohammad. Following the publication of the Rambam code began the ירידת הדורות experienced by g’lut Jewry. The opening Mishna of גיטין teaches that g’lut Jewry had already lost the knowledge how to do mitzvot לשמה. Jews cannot keep and observe Torah commandments in g’lut – a Torah curse of g’lut itself. That the Rambam code duplicates the errors of the Xtian church biblical translators repeated abominations — testifies that Jews in g’lut worship other Gods.

    REAL JUDAISM@wordpress.com Moshiach and the World Today by Rabbi Pinchas Winston
    My Response:

    [[[“””The smallest shall become a thousand, and the least, a mighty nation. I am the Lord, in its time, I will hasten it. (Isaiah 60:22)

    According to tradition, the prophet Isaiah was referring to the future arrival of the savior of the Jewish people — Moshiach ben Dovid — Moshiach, a descendant of King David, from the tribe of Yehudah. There are many similar references to his eventual arrival in the Jewish Bible and subsequent commentaries, and this is one of the most-discussed concepts in Torah literature.”””]]]

    Clearly ישעיה bases his mussar upon the precedent of the gaulah of Israel from Egypt. A precedent comparative sugia: ז:ג-ח:ד The early aggaditah of mussar teaches: in the span of time that a woman conceives and gives birth shall come the disaster of Assyria, who conquers the kingdom of Israel and besieges Jerusalem. It concludes with the prophet’s wife conceiving and birthing a child. Which confirms the 9 month window, prior to the destruction of g’lut. This sugia contrasts with ס:א-כב whose aggaditah teaches a mussar of geulah. Another precedence, cross reference to שמואל א יד:יב- מה.

    Blessed\Cursed, upon this oath brit sworn at Sinai stands both Geulah & G’lut. HaShem wars against the Gods whom the Goyim worship and Israel stands victorious in battle; Israel breaks faith with the oath brit, HaShem does not war against the Gods whom the Goyim worship and Israel falls in defeat before the army of the enemy. King Shaul placed his fear of the people above his fear of swearing a false oath in the Name of HaShem; from this יסוד stands the collapse and downfall of his rule as the anointed Moshiach king of Israel.

    The aggaditah mussar which the NaCH learns by means of precedents teaches how to learn the k’vanna of the all the prophets, specifically ישעיה ס:כב. The church abomination culls p’sukim and learns them totally out of contexts of their containment sugia. G-d forbid that Jews assimilate and duplicate the tumah of this abomination.

    [[[“””To appreciate the importance of Moshiach’s arrival, one must first appreciate that the Jewish people are in exile, as we have been for thousands of years. “””]]] Jews in g’lut, according to the opening Mishna of גיטין lost the wisdom how to do and keep mitzvot לשמה. How to learn and study prophetic aggadic mussar through the Oral Torah discipline of learning; learning by way of precedents. Herein defines the disaster of g’lut for the Jewish people.

    [[[“””This is true even with the present-day State of Israel; “exile”from a Torah perspective can occur even when the Jews are living in Israel, as was the case during the Greek Exile (319-139 BCE) which ended with the miracles of Chanukah.”””]]] The lights of Chanukah – Israel dedicated our Will through a formal oath – not to learn and interpret the Written Torah with any other logic format other than the Oral Torah logic format revealed at Horev. G’lut Jewry has long ago abandoned and broke faith with this solemn oath. G’lut Jewry lives under the cursed Moshiach of king Shaul who likewise cursed himself and his House by swearing a Torah oath and later violating the oath which he formally swore before the nation of Israel in the Name of HaShem.

    [[[“””In other words, “exile”, from a Torah-perspective, is defined as “anything short of a complete and perfect Torah society living on the Land of Israel under the leadership of Moshiach.”””]]]. NO. Absolutely not accurate. Torah faith stands upon: Justice Justice Pursue. G’lut Jewry, as stateless refugee exiles who have no country of their own — they possess no power to pursue justice. Only in the oath sworn lands, there and only there, then and only then, when Israel rules the land, as opposed to some vile British Mandate 1922-1948, do Jewish rulers hold the reins of Justice responsibility within their hands.

    [[[“””That will be a time when all nations will accept the existence of God, and the need for devotion to Him.”””]]] NO. Absolutely not accurate. All the nations stood and rejected the revelation of the Torah at Sinai! Upon this precedent stands the mitzva of Moshiach.

    [[[“””Until this is an absolute reality, exile will still be a primary theme of Jewish history.”””]]] This blog follows the tumah of assimilation. Rabbi Pinchas Winston, the author of this narishkeit does not learn Torah לשמה.

    [[[“””The million-dollar question has always been, “When will Moshiach come?”””]]] Bunk. What an idiotic question of utter and complete narishkeit. The mitzva of Moshiach, like all other Torah commandments applies to the whole nation of Israel. The prophet Shmuel anointed Shaul as Moshiach before David. Kingship applies to the whole house of Israel, not just to the house of David. The vision of Moshiach – the obligation to rule the oath sworn land with justice. The Last Will and Testament of Moshe the prophet: he established three of the six small Sanhedrin Courts of lateral common law! Moshiach builds the Beit Hamikdash. To learn Torah Primary sources requires the wisdom of learning by making the required דיוקים. Torah teaches through משל\נמשל.

    The Beit Hamikdash, not some building constructed of wood and stone. Israel worshiped idols made of wood and stone! No. The Beit Hamikdash exists as the establishment of latteral common law courtrooms. The term ברית, as first found in בראשית, the oath to rule the oath sworn land with justice. Who and What rules the oath sworn lands with justice? The Federal Great and small Sanhedrin Federal Courts. Another definition for the word brit, other than oath alliance –Republic. The 12 Tribes cut an oath alliance among themselves in the lifetime of Moshe the Prophet, to forge a Republic of Tribes. The Gemarah of קידושין, Rabbi Meir teaches the conditions placed upon the Tribes of Reuven, Gad, and half of Manasseh. The Moshiach establishes the Torah as the Written Constitution of the Republic of States. The Moshiach establishes the Six small Sanhedrin lateral common law courtrooms in the Cities of Refuge. But Klall Israel bears the brit obligation to rule the oath sworn lands לשמה – the 1st Commandment of the revelation of the Torah at Sinai.

    [[[“””Bringing Moshiach “early”means, for the most part, national repentance to the ways of Torah, after which the rest of the world will fall into line.”””]]] NO. Not accurate in the least. Repentance exists as a Xtian concept based upon the avodah zarah narishkeit of ‘Original Sin’. T’shuvah shares no common ground with the tumah concept of repentance. חכמים say kre’a shma, in the evening they accept the Torah curses; in the morning they accept the Torah blessings. The tefillah adjacent to the kre’a shma, in the evening,,, a person remembers his tumah social interactions with his people and dedicates t’shuvah not to return like a dog and eat his own vomit. In the morning,,, a person remembers his tohor social interactions with his people and dedicates t’shuvah to continue to walk down this holy path of halachah.

    [[[“””“This world is but a corridor to the next world”(Pirkei Avot 4:16).”””]]] Reading words from Primary sources does not equal learning those same words from Primary sources. To learn requires making the necessary דיוקים\logical inferences. Rabbi Jacob ben Korshai, the grandson of Elisha ben Abuya. He was the confidante of Rabban Shimon ben Gamliel II, the student of Rabbi Meir, and the teacher of Rabbi Judah HaNasi. Rabbi Jacob was active from 135-170 CE. The use of Greek loan-words for “vestibule” and “banqueting hall” indicate not just a familiarity with Roman culture, but an absolute rejection of avodah zarah practiced by both Greek and Roman dead civilizations, who never accepted the revelation of the Torah at Sinai.

    Why did the Rabbi employ Greek and Roman terms of reference? דיוק the pagan notions of the world to come and “72 virgins”\”banqueting hall”, this avodah zarah has no portion with Torah faith. O’lam Ha’Bah learns from the brit cut between the pieces. Avram swore an oath alliance with HaShem on the faith that in the future, childless Avram’s current plight, that his future born seed would compare to the stars in the heavens for its multitude. The mitzva of קידושין, a man acquires the nefesh O’lam Ha’Bah soul of his wife — specifically – the children that come from this union to all eternity, based upon the precedent of the brit cut between the pieces. Hence, the Torah likewise obligates a man to give his wife a ‘Get’ upon divorce. The ‘Get’ returns the O’lam Ha’Bah unborn children back to the wife. Thus permitting her to do קידושין again with another husband. All the mighty empires of old, ground to dirt and dust. Israel alone though it has experienced g’lut yet thrives and lives.

    [[[“””The first thing to know is that history will last only 6,000 years (Talmud – Sanhedrin 97a). This is because the six millennia are based upon the six days of creation, as hinted to in the following verse:

    For one thousand years in Your [God’s] eyes are but a day that has passed. (Psalms 90:4)”””]]]. Cherry picking from the Talmud, just as disgusting as cherry picking p’sukim from the T’NaCH. This Gemarah comments on the closing chapter of Sanhedrin

    כל ישראל יש להם חלק לעולם הבא שנאמר (ישעיה ה) ועמך כולם צדיקים לעולם, יירשו ארץ נצר מטעי מעשה ידי להתפאר. ואלו שאין להם חלק לעולם הבא: האומר אין תחית המתים מן התורה, ואין תורה מן השמים ואפיקורוס וכו

    The assimilated Tzeddukim of the house of Aaron, they did not know how to learn לשמה. They denied the Torah taught תחית המתים at the brit cut between the pieces. They did not understand the k’vanna of the mitzva of קידושין whereby a man “acquires” his wife. A woman, neither a slave or a prostitute! What does the man “acquire” in the mitzva of קידושין? The nefesh O’lam Ha’Bah soul of his wife! Just as Avram at the brit between the pieces had no children, so too the man when he does קידושין for the first time, has no children.

    R. Kattina taught this aggaditah of six millennia. Aggaditah makes a דרוש unto T’NaCH mussar. Quoting straight from aggaditic sources without making the necessary דרוש perverts the mussar which the aggaditah instructs. ישעיה ב:ה-יא, this sugia contains the p’suk which R. Kattina learned. A similar sugia ישעיה יח:ד-ז. The mussar of the prophet refers to the darkness of cursed g’lut.

    Tehillem צ:ד the ילקוט שמעוני offers no Midrashic comment. The Aramaic Targum interprets the p’suk as a day already past unto history. Therefore its simply not permitted to take a literal understanding of this poetry, which speaks in metaphors. Jumping to Zohar mysticism – religious rhetoric. Personally am not a scholar of this medieval kabbalah, made famous only after the public burning and destruction of all the hand written Talmudic manuscripts in France in 1242. About 60 years thereafter the French king would expel all Jews from France. Which permanently destroyed the Rashi\Tosafot schools of Talmudic scholarship. Jews suffered in the throes of the ירידת הדורות curse which followed the publication of the tumah Rambam code of law.

    Chasing after later commentaries accomplishes little to nothing. Torah faith stands upon the sealed Masoret of T’NaCH, Talmud, Midrashim, and Siddur. These other latter day opinions carry little or no weight. Nothing personal against these rabbinic authorities but the concept of Moshiach stands upon the יסוד of the sealed Masoret alone. Compiling a bunch of private opinions amounts to an explanation of Tehillim צ:ד.

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