|Posted by Chaplain Teora, RAS, M.Min, D.Div. on October 29, 2014 at 8:35 PM||comments (0)|
Accepting who we are is the beginning of healing; recognizing that we cannot face our own demons is also the process of restoration. Acceptance of others despite their downfalls, accepting them for who they are is also accepting who you are.
Anti-Semitism - is prejudice, discrimination, hatred towards the Jews? Why is it that Christians despise the Jews; yet claim to love a Jewish Messiah, a Rabbi?
NO JEWS ALLOWED, DO NOT CONVERT US TO JUDAISM! NO ONE IS CONVERTING NO ONE INTO JUDAISM. THE FACT IS THAT THE JESUS THAT YOU CLAIM TO LOVE IS NOT A CHRISTIAN, BUT AN ORTHODOX JEW, RAISED BY JEWISH PARENTS, AND LOVER OF TORAH. HE IS TORAH, HE IS THE WORD. LEARN YOUR HISTORY. YOU CALL THE JEWS STIFF NECKED PEOPLE ACCORDING TO TORAH, BUT WHAT ARE CHRISTIANS? ARE THEY NOT ALSO DISOBEYING HIS TORAH?
|Posted by Chaplain Teora, RAS, M.Min, D.Div. on April 19, 2013 at 6:50 PM||comments (0)|
For those who know me pretty well, know that I hate gossip. As a matter of fact I get very upset when those in the Christian community; our churches, fellowship, and other seminaries get into vain debates about it's memebers.
Speaking evil of another person may seem harmless to you or the listener, but what you are really doing is poisoning yourself, and speaking curses on the person you are speaking about. The bible is very clear when it comes to gossip, envy, and jealousy.
Job_15:5 For thy mouth uttereth thine iniquity, and thou choosest the tongue of the crafty.
Job_20:12 Though wickedness be sweet in his mouth, though he hide it under his tongue;
Job_20:16 He shall suck the poison of asps: the viper's tongue shall slay him.
Job_27:4 My lips shall not speak wickedness, nor my tongue utter deceit.
Speaking evil against anyone is a dangerous weapon that the enemy of our soul uses to kill our reputation, our character and even our lives. Prayer has been removed from school but witchcraft prayers and the way of the pagans is acceptable! Woe unto all of you who have despite the Word of the Creator. What you speak about someone is what reflected in your own heart.
Marlene Teora, Apostle
|Posted by Breath of Shalom on January 4, 2013 at 10:10 AM||comments (0)|
1 Peter 4:7-19
7 The end of all things is at hand; therefore be self-controlled and sober-minded for the sake of your prayers. 8 Above all, keep loving one another earnestly, since love covers a multitude of sins. 9 Show hospitality to one another without grumbling. 10 As each has received a gift, use it to serve one another, as good stewards of God's varied grace: 11 whoever speaks, as one who speaks oracles of God; whoever serves, as one who serves by the strength that God supplies—in order that in everything God may be glorified through Jesus Christ. To him belong glory and dominion forever and ever. Amen.
12 Beloved, do not be surprised at the fiery trial when it comes upon you to test you, as though something strange were happening to you. 13 But rejoice insofar as you share Christ's sufferings, that you may also rejoice and be glad when his glory is revealed. 14 If you are insulted for the name of Christ, you are blessed, because the Spirit of glory and of God rests upon you. 15 But let none of you suffer as a murderer or a thief or an evildoer or as a meddler. 16 Yet if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in that name. 17 For it is time for judgment to begin at the household of God; and if it begins with us, what will be the outcome for those who do not obey the gospel of God? 18 And
“If the righteous is scarcely saved,
what will become of the ungodly and the sinner?”
19 Therefore let those who suffer according to God's will entrust their souls to a faithful Creator while doing good.
1 John 4:1 Beloved, do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world.
Acts 5: 34 But a Pharisee named Gamaliel, a teacher of the law, who was honored by all the people, stood up in the Sanhedrin and ordered that the men be put outside for a little while. 35 Then he addressed them: "Men of Israel, consider carefully what you intend to do to these men. 36 Some time ago Theudas appeared, claiming to be somebody, and about four hundred men rallied to him. He was killed, all his followers were dispersed, and it all came to nothing. 37 After him, Judas the Galilean appeared in the days of the census and led a band of people in revolt. He too was killed, and all his followers were scattered. 38 Therefore, in the present case I advise you: Leave these men alone! Let them go! For if their purpose or activity is of human origin, it will fail. 39 But if it is from God, you will not be able to stop these men; you will only find yourselves fighting against God."
|Posted by Breath of Shalom on January 4, 2013 at 10:00 AM||comments (0)|
There are two mitzvot in the Torah that specifically address improper speech: Thou shalt not go up and down as a tale-bearer among thy people (Lev. 19:16), and ye shall not wrong one another (Lev. 25:17, which according to tradition refers to wronging a person with speech).
Tale-bearing is, essentially, any gossip. The Hebrew word for tale-bearer is "rakhil" (Reish-Kaf-Yod-Lamed), which is related to a word meaning trader or merchant. The idea is that a tale-bearer is like a merchant, but he deals in information instead of goods. In our modern "Information Age," the idea of information as a product has become more clear than ever before, yet it is present even here in the Torah.
It is a violation of this mitzvah to say anything about another person, even it is true, even if it is not negative, even if it is not secret, even if it hurts no one, even if the person himself would tell the same thing if asked! It is said that the telling of gossip leads to bloodshed, which is why the next words in the Torah are "you shall not stand aside while your fellow's blood is shed." The story of Do'eig the Edomite (I Samuel Chs. 21-22) is often used to illustrate the harm that can be done by tale-bearing. Do'eig saw Achimelekh the Kohein give David bread and a sword, a completely innocent act intended to aid a leading member of Saul's court. Do'eig reported this to Saul. Do'eig's story was completely true, not negative, not secret, and Achimelekh would have told Saul exactly the same thing if asked (in fact, he did so later). Yet Saul misinterpreted this tale as proof that Achimelekh was supporting David in a rebellion, and proceeded to slaughter all but one of the kohanim at Nob.
The person who listens to gossip is even worse than the person who tells it, because no harm could be done by gossip if no one listened to it. It has been said that lashon ha-ra (disparaging speech) kills three: the person who speaks it, the person who hears it, and the person about whom it is told. (Talmud Arachin 15b).
In Jewish law, all things are considered to be secret unless a person specifically says otherwise. For this reason, you will note that in the Torah, G-d constantly says to Moses, "Speak to the Children of Israel, saying:" or "Speak to the Children of Israel and tell them:" If G-d did not specifically say this to Moses, Moses would be forbidden to repeat his words! Nor is there any time-limit on secrets. The Talmud tells the story of a student who revealed a secret that he had heard 22 years earlier, and he was immediately banished from the house of study! (Talmud Sanhedrin 31a)
The gravest of these sins of tale-bearing is lashon ha-ra (literally, "the evil tongue"), which involves discrediting a person or saying negative things about a person, even if those negative things are true. Indeed, true statements are even more damaging than false ones, because you can't defend yourself by disproving the negative statement if it's true! Some sources indicate that lashon ha-ra is equal in seriousness to murder, idol worship, and incest/adultery (the only three sins that you may not violate even to save a life).
It is forbidden to even imply or suggest negative things about a person. It is forbidden to say negative things about a person, even in jest. It is likewise considered a "shade of lashon ha-ra" to say positive things about a person in the presence of his enemies, because this will encourage his enemies to say negative things to contradict you!
One who tells disparaging things that are false is referred to as a motzi sheim ra, that is, one who spreads a bad report. This is considered the lowest of the low.
It is generally not a sin to repeat things that have been told "in the presence of three persons." The idea is that if it is told in the presence of three persons, it is already public knowledge, and no harm can come of retelling it. However, even in this case, you should not repeat it if you know you will be spreading the gossip further.
When Tale-Bearing is Allowed
There are a few exceptional circumstances when tale-bearing is allowed, or even required. Most notably, tale-bearing is required in a Jewish court of law, because it is a mitzvah to give testimony and that mitzvah overrides the general prohibition against tale-bearing. Thus, a person is required to reveal information, even if it is something that was explicitly told in confidence, even if it will harm a person, in a Jewish court of law.
A person is also required to reveal information to protect a person from immediate, serious harm. For example, if a person hears that others are plotting to kill someone, he is required to reveal this information. That is another reason why the commandment not to go about as a tale-bearer is juxtaposed with "you shall not stand aside while your fellow's blood is shed."
In limited circumstances, one is also permitted to reveal information if someone is entering into a relationship that he would not enter if he knew certain information. For example, it may be permissible to tell a person that his prospective business partner is untrustworthy, or that a prospective spouse has a disease. This exception is subject to significant and complex limitations; however, if those limitations are satisfied, the person with the information is required to reveal it.
In all of these exceptions, a person is not permitted to reveal information if the same objective could be fulfilled without revealing information. For example, if you could talk a person out of marrying for reasons other than the disease, you may not reveal the disease.
Wronging a Person through Speech
Leviticus 25:17 says, "You shall not wrong one another." This has traditionally been interpreted as wronging a person with speech. It includes any statement that will embarrass, insult or deceive a person, or cause a person emotional pain or distress.
Here are some commonly-used examples of behavior that is forbidden by this mitzvah:
You may not call a person by a derogatory nickname, or by any other embarrassing name, even if he is used to it. You may not ask an uneducated person for an opinion on a scholarly matter (that would draw attention to his lack of knowledge or education). You may not ask a merchant how much he would sell something for if you have no intention of buying. You may not refer someone to another person for assistance when you know the other person cannot help (in other words, it's a violation of Jewish law to give someone the run-around!). You may not deceive a person, even if no harm is done by the deception; for example, you may not sell non-kosher meat to a non-Jew telling him that it is kosher, even though no harm is done to the non-Jew by this deception. You may not sell a person damaged goods without identifying the damage, even if the price you give is fair for the goods in their damaged condition. You may not offer a person a gift or invite a person to dinner if you know that the person will not accept. You may not compliment a person if you do not mean it.