MARI EVREI – Biografii ” la minut ” – ( 2 )

Moise 3MOISE 

Moise( (în ebraică משה, Moshe, citit Moșe cu accentul pe “e”) a fost profetul si legiuitorul care a condus poporul evreu pana la hotarele  Pamantului Fagaduintei,   personaj cheie in aparitia Iudaismului si intemeietor al natiunii iudaice. Singura sursa de informare in legatura cu viata lui o reprezinta ultimile 4 carti ale Pentateuhului , care conform traditiei iudaice au fost scrise de Moise , la Porunca lui Dumnezeu.
S-a nascut in Egipt in vremea cand israelitii erau sclavii faraonului. Parintii lui au fost Iochebed si Amram , din tribul lui Levi. Tocmai atunci, in chiar timpul vietii micutului Moise , faraonul daduse ordinul ca toti copiii de sex masculin nascuti din randul evreilor sa fie inecati in apele Nilului. Moshe era al treilea copil la parinti , avand un singur frate mai mare , Aaron ,  si o singura sora ,  Miriam. Pentru a-i salva  viata,  mama lui l-a ascuns in stufarisul de pe malul raului , intr-un cos de nuiele , lasand-o pe Miriam de paza in apropiere , ca sa vada ce soarta il astepta pe bietul copilas. Din fericire a fost descoperit de fiica faraonului care s-a hotarat sa-l adopte , punandu-i numele de Moshe sau Mosheh ( Moise ) , ce inseamna “ cel scos din apa.” Oricare ar fi originea numelui sau  ( care reuneste ,  se pare, caracteristici ale vechilor culturi egipteana si evreiasca ), istoria vietii lui Moise ocupa un loc de seama in Biblie , el fiind cel mai mare dintre vechii profeti evrei,  si al doilea evreu ( dupa Yeshua Ha Mashiach ) din intreaga Istorie. Datorita acestei figuri marcante si-au facut loc in viata oamenilor grija fata de cei nedreptatiti , idealismul, speranta , un sistem de Legi care le-a permis evreilor sa supravietuiasca , mai intai in desert, timp de 40 de ani , iar apoi in palate durate din piatra si marmora. Prin intermediul lui Moise , Dumnezeu a ajuns sa conduca omenirea. Moshe insa era incet la vorba, asa  incat s-a bizuit pe darul cuvantarii de care avea parte fratele sau , Aaron. ( Mai departe, AICI )

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12 răspunsuri la MARI EVREI – Biografii ” la minut ” – ( 2 )

  1. Valerius spune:

    Shalom . Interesant ! am aflat lucruri noi despre Moise al evreilor. In biserica mea crestina ortodoxa n-am auzit nici o cuvantare despre aceasta personalitate ilustra a Bibliei.

  2. Laura Lauden spune:

    Shalom sora mesianica. Am citit articolul tau despre Moshe si mi-a placut. L-ai intocmit frumos. Hashem sa fie cu tine , o zi fara nori !

  3. Matei Claudiu Arghire spune:

    Şalom. O prezentare a unei personalităţii de seamă a Scripturii din perspectivă evreiască. O recomand citirii , ca istoric în primul rând. Dumnezeu să vă binecuvinteze, sora noastră Otniela !

  4. Marian Chioveanu spune:

    Foarte frumos ati scris despre Moise. fiti binecuvantata!!!!!!!

  5. Adriano spune:

    Sărut mâna. Aţi scris frumos , ca de obicei , Otniela.
    Nu s-a mai ridicat niciun profet ca Moise în Israel dar noi L-am cunoscut şi L-am primit în viaţa noastră pe Unul cu mult mai Mare. Slavă lui Mesia, Isus Hristos – Fiul lui Dumnezeu ! Şalom şi Har de sus !

  6. Dana spune:

    Shabbat Shalom !

    Foarte bine documentat articolul despre Moise. Multmesc Otniela pentru toata lucrarea frumoasa pe care o desfasori pe acest blog.Dumneeul lui Avraam, Itzak ci Iaacov sa te binecuvanteze si sa te calauzeasca pe mai departe.

    Pentru ca este Shabat va invit la studiul saptamanal al pericopelor in interpretaea organizatiei Messiaic Bible.
    www,messianicbible.com

    Welcome to Tazria-Metzora („She Conceives” and „Infected One”), this week’s Parsha (Torah portion).

    These are two portions of Torah that are combined this week to accommodate the number of Sabbaths this year. They will be read in synagogues around the world during the Shabbat (Saturday) service this week.

    Please read along with us. We know you will be blessed!

    TAZRIA (She Conceives)-METZORA (Infected One)
    Leviticus 12:1–15:33; 2 Kings 7:3–20; Luke 7:18–35; Matthew 23:16–24:2, 3–31

    “The Lord said to Moses, ‘Say to the Israelites: A woman who becomes pregnant and gives birth to a son will be ceremonially unclean for seven days, just as she is unclean during her monthly period.’” (Leviticus 12:1–2)

    This week’s Torah portion specifies laws of purification, including those
    pertaining to childbirth. Yeshua’s mother, Miryam, would have diligently
    followed these laws and regulations.

    While last week’s Parsha (Shemini) discussed the importance of offering sacrifices with a pure heart and mind, this week’s study deals with the laws of tumah (ritual impurity) and tahara (ritual purity).

    The laws pertaining to purification, including childbirth, purity in marriage (niddah), and leprosy are discussed.

    These regulations may be understood in purely hygienic terms, for the religious significance, or both.

    The issue, however, is not one of clean versus unclean, but pure (tahor) versus defiled (tameh).

    The Biblical Regulations of Childbirth

    “Then the woman must wait thirty-three days to be purified from her bleeding. She must not touch anything sacred or go to the sanctuary until the days of her purification are over. If she gives birth to a daughter, for two weeks the woman will be unclean, as during her period. Then she must wait sixty-six days to be purified from her bleeding.” (Leviticus 12:4–5)

    The Bible specifies a waiting period for purification after childbirth—33 days if a male child is born and 66 days if a female child is born.

    It provides no explanation why the period of impurity (tameh) is double when a woman gives birth to a female child instead of a male child.

    After the specified period of ritual impurity (as in the menstrual period), a burnt offering was brought to the priest.

    „When the days of her purification for a son or daughter are over, she is to bring to the priest at the entrance to the tent of meeting a year-old lamb for a burnt offering and a young pigeon or a dove for a sin offering. He shall offer them before the Lord to make atonement for her, and then she will be ceremonially clean from her flow of blood.

    „These are the regulations for the woman who gives birth to a boy or a girl.” (Leviticus 12:6–7)

    A woman was to bring a year-old lamb for a burnt offering and a young
    pigeon or a dove for sin offering when the required days of purification
    were completed.

    Today, for ritual purity, a Jewish woman customarily visits the mikvah (ritual water immersion) after childbirth before resuming sexual relations with her husband.

    There are mikvahs in every Orthodox Jewish community throughout the world.

    As well, instead of the prescribed offering that was to be made at the Temple, today parents generally visit the synagogue in order to give thanks to God for a speedy recovery from childbirth and for the blessing of their newborn child.

    This is when the female child is given her Hebrew name.

    The male child, however, is named at his Brit Milah (circumcision) on the eighth day.

    “And on the eighth day the flesh of his foreskin shall be circumcised.” (Leviticus 12:3)

    In keeping with the Law of Moses, the Messiah was named Yeshua (Jesus) when He was eight days old, on the day of His circumcision (Luke 2:21).

    “On the eighth day, when it was time to circumcise the child, He was named Yeshua, the name the angel had given Him before He was conceived.” (Luke 2:21)

    The English name for Yeshua, Jesus, comes from the Latin spelling of His name, Iesus.

    Biblical Regulations Concerning Leprosy

    Much of this week’s Parsha concerns leprosy.

    The word for leprosy in the Septuagint (the Greek translation of the Tanakh [Old Testament]) is lepra. In Hebrew, however, the original word that is translated lepra in the Septuagint is tzaraat.

    This word comes from tzara, meaning „to have a skin disease,” although the root of tzaraat may actually mean smiting. Indeed, the Talmud explains that tzaraat is a punishment for sin.

    The Hebrew word tzara is a broad term thought to encompass diseases
    such as leprosy, ringworm (see above photo), psoriasis, impetigo, and
    tropical sores.

    While we tend to think Biblical leprosy is like modern-day leprosy, which is accompanied by swelling of organs and rotting of limbs, a better translation of tzaraat might be scaly affliction.

    Three types of tzaraat are mentioned in the Torah: an affliction of human skin (Leviticus 13:2); an affliction of garments (Leviticus 13:47); and an affliction of houses (Leviticus 14:34).

    A person afflicted with tzaraat of the skin was called metzora, and had to be isolated from the community in order to prevent defiling and infecting others through contact.

    “Anyone with such a defiling disease must wear torn clothes, let their hair be unkempt, cover the lower part of their face and cry out, ‘Unclean! Unclean!’ [Tameh! Tameh!] As long as they have the disease they remain unclean. They must live alone; they must live outside the camp.” (Leviticus 13:45–46)

    The second type of leprosy concerns wool, linen and leather garments.

    When a garment was infected with a moldy spot, the priest would examine it for seven days and either burn it or clean it, depending on if the mold seemed to spread.

    The third type of leprosy was found inside the house.

    A mildew infected flat

    When a house was infected with „leprosy,” the stones and timber infected with mildew or dry rot would be removed and carried off to a designated place outside the camp (Leviticus 14:44–45).

    If that didn’t work, then the house was totally dismantled.

    Likewise, sometimes a situation in our lives or relationship has become so defiled and unhealthy that it must be leveled to the ground. We must start over in a new place, trusting that God will help us to begin anew.

    Physical leprosy was considered an indication of a spiritual problem—sin!

    According to the Talmud (Oral Law), leprosy, which was a broad number of ailments that included ringworm and psoriasis, could be caused by several sins:

    „For TEN things plagues come [upon a person]: for idolatry, for forbidden sexual relationships, for bloodshed, for the desecration of God’s Name and for cursing God, for stealing from the public and stealing that which is not his, and for vulgarity of spirit, for speaking badly of others, and for an evil eye.” (Vayikra Rabba 17:3)

    According to rabbinical tradition, tzaraat is an affliction from God as punishment for the very serious sin of lashon hara (evil tongue), which is defined as true speech for malicious purposes.

    For example, in Numbers 12:10, Miriam was stricken with tzaraat after speaking evil of Moses because of his Cushite wife.

    Although lashon hara is an extremely serious sin, slander or defamation, which is called hotzaat shem ra (spreading a bad name), is a graver sin.

    “Do not go about spreading slander among your people. Do not do anything that endangers your neighbor’s life. I am the Lord.” (Leviticus 19:16)

    Gossip, called rekhilut, is also forbidden by Jewish law.

    “Whoever of you loves life and desires to see many good days, keep your tongue from evil and your lips from telling lies.” (Psalm 34:12–13)

    According to Jewish belief, malicious gossip is a type of moral leprosy and an evil contagion: it is wise to be aware of this when we are with people who insist on tearing down others with their speech so that we do not imitate their ways.

    “Remind the people to be subject to rulers and authorities, to be obedient, to be ready to do whatever is good, to slander no one, to be peaceable and considerate, and always to be gentle toward everyone.” (Titus 3:1–2)

    Spiritual Leprosy

    How does this apply to Believers in Yeshua (Jesus) today?

    When it comes to slander or other sin among Believers, we must have an attitude of grace toward the faults and weaknesses of others, but also apply Biblical wisdom.

    The Bible tells us to not fellowship with those who call themselves Believers and yet persist in serious sins—not even to eat with them!

    They must remain outside the camp until they repent (change their mind and behavior) or else they could infect the whole camp.

    “But now I am writing to you that you must not associate with anyone who claims to be a brother or sister but is sexually immoral or greedy, an idolater or slanderer, a drunkard or swindler. Do not even eat with such people.” (Corinthians 5:11)

    Anyone who repents, however, can be cleansed of their sins through the blood of Messiah Yeshua (Jesus).

    Haftarah (Prophetic Portion)

    The Haftarah (prophetic portion) for Tazria and Metzora both deal with tzaraat. However, because the two readings have been combined, only the Metzora portion will be read this week.

    In the Tazria portion, we read the story of Naaman, captain of the army of the King of Aram—a land where Syria now stands. He was a mighty man of valor but also a leper (metzora).

    Naaman’s wife had an Israelite servant girl who was captured during an Aramean raid on Israel.

    The girl advised Naaman to see the prophet Elisha in Israel for healing.

    Naaman eventually did go, but the experience was nothing he expected.

    Elisha didn’t personally meet with Naaman, but sent a messenger who instructed him to dip seven times in the Jordan River.

    In the Bible, seven is the number of perfection, rest, completion and wholeness.

    At first, Naaman took offense, since he expected a more personal reception. He was, after all, the captain of an army.

    And then, to add insult to injury, he was told to wash in the insignificant, tiny Jordan River!

    “’I thought that he would surely come out to me and stand and call on the name of the Lord his God, wave his hand over the spot and cure me of my leprosy. Are not Abana and Pharpar, the rivers of Damascus, better than all the waters of Israel? Couldn’t I wash in them and be cleansed?’ So he turned and went off in a rage.” (2 Kings 5:11–12)

    Fortunately for Naaman, his servants had the courage and faithfulness to challenge him:

    „If the prophet had told you to do some great thing, would you not have done it? How much more, then, when he tells you, ‘Wash and be cleansed’!” (2 Kings 5:13)

    Naaman repented of his attitude of pride and superiority, and obeyed the prophet.

    Christian pilgrims immerse themselves in the Jordan River in
    northern Israel.

    The Healing of Naaman’s Leprosy

    This ritual water immersion is called the mikvah—the Jewish custom from which the Church developed the rite of baptism.

    After Naaman entered the mikvah and was immersed seven times, his flesh became like that of a little child (na’ar katan), and he was made clean (tahor—ritually pure).

    He emerged from the water with new skin and a new spirit, believing in the God of Israel!

    After Naaman was healed, he returned to Elisha with gratitude, proclaiming his faith and offering gifts.

    Elisha, however, would not accept Naaman’s gifts of money, silver, and clothing because Naaman needed to know that salvation is a free gift from the Lord.

    “Then Naaman and all his attendants went back to the man of God. He stood before him and said, ‘Now I know that there is no God in all the world except in Israel. So please accept a gift from your servant.’” (2 Kings 5:15)

    The king of Aram, however, did not know what Naaman knew.

    In the Metzora portion of the Haftarah, Israel is under siege by Ben-Hadad, King of Aram.

    Because the siege is so severe, the people within the walls of the city resort to cannibalism when the food runs out.

    Four men with tzaraat, who sit outside the city, decide to defect to the Aramean camp so that they can have food to eat.

    When they arrive at the camp, however, it is silent. The army had already fled leaving their treasures behind when they thought they heard the sound of a great army approaching. Of course, the Lord had miraculously intervened to help His people. (2 Kings 7:6)

    These ritually unclean men can’t believe their good fortune. They eat until they are full and take some of the silver, gold and clothing.

    After eating twice, they realized they must share the news with those starving inside the confines of the war-torn city or they would be guilt letting them starve.

    The world is spiritually starving and they don’t even know they are hungering and thirsting after God.

    They know they are longing for something, and they try to fill that hunger with all kinds of things that leave them unfulfilled. They need the Lord.

    „Heal the sick, raise the dead, cleanse those who have leprosy, drive out demons. Freely you have received; freely give.” (Matthew 10:8)

    Shabbat Shalom with all of our Love on this Holy Day, from all of us here at the ministry in the Holy Land!

  7. Iosif Joseph spune:

    Frumoase explicaţii ! Mulţumim Otniela, Domnul Mesia vă binecuvînte.

  8. Will Donte spune:

    Schallom Otniella , I greet you from CA USA , great post…..cool artcle, God bless you daughter of Zion!!!!!!

  9. Iulian spune:

    Corect, felicitari. Nota 10.

  10. Cathy Moses spune:

    Good post Otniella. Good job !!!!!!! keep doing it ! HaShem ve al kol Ysrael. hope you had a wonderful Independence Day in Romania as we ve had here in San Francisco with all the messianic congregation. may long live Ysrael before God Almighty !!!!! be blessed in rejoice , schallom…..

  11. Dana spune:

    Shabbat Shalom!

    Welcome to our Torah study.

    http://www.messianicbible.com

    This week, two Torah readings, Parsha Acharei Mot (After the Death) and Kedoshim (Holy Ones), are combined to accommodate the number of Sabbaths in this calendar year.

    Please read along with us, and discover Torah truths in this portion of Scripture that is read in synagogues around the world this morning.

    ACHAREI-KEDOSHIM (After-Holy Ones)
    Leviticus 16:1–20:27; Amos 9:7–15; Ezekiel 20:2–20; 1 Corinthians 6:9–20

    “The Lord spoke to Moses after the death of the two sons of Aaron who died when they approached the Lord.” (Leviticus 16:1)

    Last week’s combined Torah portion, Tazria-Metzora, discussed the laws of tumah and taharah, ritual impurity and purity.

    This week’s combined Torah portion, Parsha Acharei-Kedoshim, discusses Yom Kippur (Day of Atonement) and holiness.

    It begins with Aaron, the Cohen Hagadol (high priest), preparing for the crucial once-a-year sacrifice on the Day of Atonement.

    In order to minister before the Lord on this holy day, Aaron first immersed himself in the mikvah (ritual cleansing).

    Before he brought the ketoret (incense offering) into the Holy of Holies, the innermost chamber of the Sanctuary, he put on simple, white linen clothing, representing purity and humility, which was appropriate for this sacred day, instead of his resplendent golden garments.

    Holy Confidence

    Today, many observant Jewish people wear white linen when attending Yom Kippur services.

    The rabbis provide insight into the reason for wearing simple, white linen garments on this holy day:

    “When men are summoned before an earthly ruler to defend themselves against some charge, they appear downcast and dressed in black like mourners. Israel appears before God arrayed in white, as if going to a feast, confident that all who return penitently to their Maker will receive not condemnation but pardon at His hands.” (The Pentateuch and Haftorahs, p. 480)

    Wearing white on Yom Kippur, the Day of Atonement, therefore, speaks of a wonderful confidence in God and His provision for atonement.

    The Blood Sacrifice

    “For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one’s life.” (Leviticus 17:11)

    This week’s Parsha reveals that only a blood sacrifice can atone for sin.

    On the Day of Atonement, the blood of a bull atoned for the sins of the high priest, and the blood of a goat atoned for the sins of the people (Leviticus 16:11, 15).

    This atonement was foreshadowed in Egypt, when the Israelite slaves applied the blood of a sacrificed lamb to the sides and tops of the door frames of their houses, so that the judgment of God would pass over them.

    “When the Lord goes through the land to strike down the Egyptians, He will see the blood on the top and sides of the doorframe and will pass over that doorway, and He will not permit the destroyer to enter your houses and strike you down.” (Exodus 12:23)

    That shed blood of the lamb also foreshadowed the perfect atonement accomplished by Messiah Yeshua—the Lamb of God who was slain.

    “Yochanan [John] saw Yeshua [Jesus] coming toward him and said, ‘Look, the Lamb of God, who takes away the sin of the world!’” (John 1:29)

    Yeshua’s blood protects those who believe in Him from God’s wrath and judgment. He was sacrificed as the final atonement for our sins in fulfillment of Scriptures, such as Isaiah 53:5–6:

    “But He was pierced for our transgressions, He was crushed for our iniquities; the punishment that brought us peace was upon Him, and by His wounds we are healed… the Lord has laid on him the iniquity of us all.”

    It’s been almost 2,000 years, since the Temple was destroyed and, therefore, no bulls or goats have been sacrificed on the Day of Atonement or on any day.

    However, we who believe that Yeshua fulfilled the Messianic prophecy of Isaiah 53, can be assured that Yeshua, the Suffering Messiah, was God’s provision for the blood atonement of all humankind.

    Holy Confidence

    For the past 2,000 years, rabbis have instructed Jewish people to believe that the Temple sacrifices have been replaced with prayer (tefilah), repentance (t’shuvah), and charity (tzedakah).

    Despite the confident expectation on this holiest day of the year (Yom Kippur), that all will be forgiven, the rabbis still recognize that every man is in need of atonement for his sins.

    “Indeed, there is no one on earth who is righteous, no one who does what is right and never sins.” (Ecclesiastes 7:20)
    A story is recorded in the Talmud (Berakhot 28) in which the most distinguished disciple of Rabbi Hillel, Yohanan ben Zakkai, was dying.

    Some years after the destruction of the Temple, the disciples of Yohanan gathered around his deathbed as he wept.

    The disciples asked him, “Rabbi, you are the light of Israel, the pillar on which we lean, the hammer that crushes all heresy. Why should you weep?”

    This Second Temple era sage confessed to his disciples that he was weeping because he was about to stand before the “King of Kings, the Holy One,” and he wasn’t sure whether he would end up in Paradise or hell!

    However, we are confident that, by our faith in the blood atonement of the Suffering Messiah Yeshua (Jesus), our sins are covered and we will end up in Paradise.

    Can We be Holy?

    “Speak to the entire assembly of Israel and say to them: ‘Be holy because I, the Lord your God, am holy.” (Leviticus 19:2)

    The Kedoshim (Holy Ones) portion of today’s Parsha emphasizes holiness.

    The word kedoshim comes from the Hebrew word kadosh, which means holy, sanctified, or set apart.

    God expects His people to be kadosh (holy) as He is kadosh (holy).

    “Make every effort to live in peace with everyone and to be holy; without holiness no one will see the Lord.” (Hebrews 12:14)

    The obvious question is HOW can we be holy?

    We must be capable of it, since God would not ask us to do something we simply can’t do.

    We know that we are made holy through faith in Yeshua HaMashiach (Yeshua the Messiah), and that we are sanctified through His blood.

    But how is a holy life lived out on a practical, day-to-day basis?

    The Torah: A Guide to Holiness

    Rather than turn to our own man-made idea of what constitutes a holy life, we can rely on the Torah to discover God’s standards of holiness.

    In today’s Parsha, in Leviticus 19:1, God commands that Israel be holy and gives us a starting point.

    The first commandment offered in this passage is twofold: honor one’s mother and father, and keep God’s Shabbats (Sabbaths).

    “Each of you must respect [revere/ fear] your mother and father, and you must observe my Sabbaths. I am the Lord your God.” (Leviticus 19:3)

    The reason these two are given side by side, the rabbis explain, is that revering and honoring one’s parents is the first step towards maintaining good earthly relations with our fellow man.

    Keeping the Shabbat is the first step in maintaining a good spiritual relationship with God.

    Indeed, this Torah portion makes it plain that loving God and loving our neighbor is foundational to holy living.

    Ornately embroidered velvet Torah mantles cover precious scrolls of
    Torah, which are protected inside a Torah ark in the synagogue.

    Yeshua confirmed this when He was asked which commandment was the most important.

    “‘The most important one,’ answered Yeshua, ‘is this: ‘Hear, O Israel, the Lord our God, the Lord is one. Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’ The second is this: ‘Love your neighbor as yourself.’ There is no commandment greater than these.” (Mark 12:29–31)

    Yeshua’s statement in no way obliterates the other commandments: it reaffirms them; therefore, we simply need to read Torah to discover that loving God and our neighbor as ourselves includes the following:

    • Consideration for the poor and needy;
    • Prompt wages for reasonable hours;
    • Honorable dealings;
    • No slander or malice;
    • Kindness to the alien or stranger;
    • Sexual morality;
    • Equal justice to rich and poor; and
    • Abhorrence of idolatry.

    Holy Conduct in an Unholy World

    “You are to be holy to me because I, the Lord, am holy, and I have set you apart from the nations to be my own.” (Leviticus 20:26)

    During the Temple times, the Cohen Gadol (high priest) was instructed to wear a plate upon his forehead that bore the words “Holy unto the Lord.” With his every movement, this plate reminded him that He was to be holy.

    We also are to remember—when conducting business dealings, meeting strangers, interacting with family and friends, and sitting by ourselves in front of the television or Internet—that we are to be holy in all our conduct.

    “But just as He who called you is holy, so be holy in all you do; for it is written: “Be holy, because I am holy.” (1 Peter 1:15–16)

    May we all lead holy lives that give glory to the Lord.

    Shabbat shalom and blessings from our ministry staff!

    „He provided redemption for His people; He ordained His covenant forever—holy and awesome is His name.” (Psalm 11:9)

  12. Shalom, Prieteni ! Multumiri pentru participarea la acest topic. Ma bucur ca viata si slujirea lui Moshe arata in mod constant spre Profetul mult mai mare decat el, Yeshua Ha Mashiach , Mantuitorul si Fiul lui Elohim. Slavit sa-I fie Numele ! Fiti binecuvantati din Sion cu o saptamana linistita si cat mai aproape de Domnul nostru !

    Shalom, Dear Friends ! Many thanks for your taking part in this topic. I am very glad realising that the life and ministry of Moshe is showing in a persevering meaning, until these days , to the Greater Prophet than he was , unto our Lord and Reedemer , Yeshua Ben Elohim. May His Name be always glorified !
    May you be blessed with a silent restful week in our Saviour`S Presence !
    To all of you, Shavua Tov !!!

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