Machzor Rosh Hashanah vÕYom Kippurim kÕMinhag Sefarad (New York: Hebrew Publishing Company)

 

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 Yeshua Sar HaPanim (Prince of the Face of Hashem) in the Messianic Hasidic Machzor

 

Kedusha Meshulleshet in the Zohar

 

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Orthodox Jewish Brit Chadasha Commentary

 

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Today is September the 16th 2017 and I'm speaking about Yom Kippur Friday September 29th 2017, which is only thirteen days away, less than two weeks away and you know it's so important. You say ÒYom Kippur why is that important to me?Ó Well it's in your Brit Chadasha, friend. As a matter of fact, if you go to the  Orthodox Jewish Brit Chadasha  online you will see it. It's right here on the iPad. I'm looking right at it. But here I also have the printed copy and it's really important to know that Rav Shaul and Lukas, when the Book of Acts is put together, they speak about Pesach, they speak about Shavuot and they speak about Yom Kippur. And also in the Fourth Gospel you have Sukkot and Hanukkah. So these might not be important to you but if you claim to be a believer of the Brit Chadasha you better go back and take another look at it. And it says at the end of Acts that, if you want to survive, better be in the boat with Rav Shaul but of course the captain wasnÕt really listening to him.

 

He gave the warning but the good news is that in one of the final chapters of the Book of Acts you find that everybody in the boat with Rav Shaul survives the shipwreck. And if you want to survive you better get in the boat with Rav Shaul. Now what am I talking about? Well there's a terrible thing in New York called 9/11 but before 9/11 there was 1911, March 25th down by Washington Square, the Triangle Shirtwaist Factory fire and oh what a horrendous thing it was. You know people depend on things they shouldnÕt depend on. On 9/11 they were depending on the CIA and the FBI, the Armed Forces, the people in charge of security in New York, the Police, New York's Finest, the Fire Department and of course even with the airlines you think of the air marshal on board the flights and all that, all of the things they depended upon.  But everything let them down and everyone was in dire danger on 9/11. Well on 1911, March the 25th, on a Saturday night in the evening there were a lot of girls at their sewing machines at the Triangle Shirtwaist Factory near Washington Square in Manhattan.

 

Now at Beth Shalom we have something called Micro Enterprise and by the way if anyone is listening out there and you have a sewing machine you want to donate call 212-245-4188 and speak to me because we have these young women that are learning to make a living as seamstresses. Well these seamstresses were at long tables and some of them might have been depending upon their job because they were immigrants and they needed that salary. Some of them might have been depending on the fire department or the fire escape or the exit doors or whatever you depend on in the case of an emergency. But I have bad news for you. There were one hundred and forty six people and they all-- listen, the Bible says all who do not confirm all of the works of this Torah to do it are Ôarur, Ôarur, Ôarur. Devarim 27:26, Deuteronomy 27:26. See the Orthodox Jewish Bible.  WeÕre talking about a ÒkelalahÓ, a curse, yes weÕre talking about how everyone is under a curse. Now, speaking of avoiding curses, look, people sometimes believe that Yom Kippur and especially the blowing of the Shofar drives off whatever might be lurking, especially through the various religious acts on Yom Kippur and the blowing of the shofar at the conclusion of the day and the twenty four hour-- actually twenty five hour fast.

 

Let's look at this more closely.  We have the Kol Nidre on Friday night and then on Shabbas you have the whole day where you're fasting as well. And then you got in the afternoon the reading of the Prophet Jonah and everybody is saying GÕmar Tovah, may you be sealed for good, a good seal. In other words, sealed in G-d's Book, G-dÕs Sefer Chayim and everybody is depending on the fasting and the teshuva and the mitzvot and then after it's all over there's a break the fast, light meal that everyone enjoys and everyone feels good that they did all those mitzvahs.  But here's the bad thing. In the Book of Ya'akov he speaks of the people who are Shomer Mitzvot and he says that if you break one mitzvah you've broken them all and whoever is Shomer over Chol HaTorah but stumbles in one mitzvah is condemned as guilty of transgression of Chol Mitzvot because arur is everyone who does not confirm every word, every mitzvah all six hundred and thirteen mitzvahs. This is Deuteronomy 27:26 and then in Rav ShaulÕs letter he says it is clear that not one person is justified with G-d by mitzvahs (Galatians  3:11).

 

And some of the people in Messianic Judaism that are into these mitzvahs, they are actually depending upon them and they fall into a syncretistic error. It's a very sad thing because if you were in the Triangle Shirtwaist Factory and you stood up and you blew the Shofar or you were doing a fast  etcetera, the fact is that everybody in that Triangle Shirtwaist Factory was going to have only one choice, death by jumping or death by burning but it was death, death, death, death, death, death. And there was no escape and you have to understand that when you're going through all these rituals thereÕs still no escape, except through one who took the curse.

He took the curse, as it says, Moshiach redeemed us from the kelalah (curse) of the Torah (Deuteronomy 27:26)  by becoming a curse for us, for it is written: "Cursed is everyone who is hanged on a tree" (Deutereronomy 21:23).

You really need to look at the shame that he took being strung up naked in this horrible accursed way, this accursed tree, this horrible thing that he underwent. The Romans did this always by a busy highway where lots of people would come by and look at his nakedness, the shame of his nakedness, his accursed nakedness. This was deliberate. This is what the Romans did. They did this but you see Daniel speaks about an eternal shame, an eternal shame, an eternal shame, dera'on olam. Daniel also refers to--well actually Isaiah, unquenchable fire, eternal fire, eish olam, and IÕm telling you that you are in the Triangle Shirtwaist factory right now and there is no escape.

 

You cannot depend on anything. A lot of you are depending on your job. They were depending on their job. Where did it get them? Listen they had no sprinkler system. The fire escape was flimsy and collapsed. The doors were locked. The elevator, there were four elevators, they didn't work. One worked only very briefly. They were trapped and in eighteen minutes the fire consumed them to the point that just like 9/11 they were jumping, they were leaping and the firemen were down below but the hose was only-- the water was only reaching to the seventh floor. They were on the eighth floor. It was out unquenchable fire, eish olam (Isaiah 66:24). You donÕt understand your situation. You are cursed with a curse.

 

The curse is on all of us. You say, well wait a minute, I know a Rabbi. He was very good and he was a tzaddiq. Wait. Did this rabbi fulfill ALL the works of the Torah to do them? No he did not. No one can. Besides that we have a curse from the womb that David put his finger on it. Psalm 51 says that I was shaped in iniquity, iniquity. The curse is there on the human race and there is a curse on you. ThereÕs a curse on your family. My grandfather was an alcoholic. One time I had a dream, my brother and I were like the two sons of Noah that were walking backwards with the garment to cover his nakedness, the drunkard grandfather in the bed, in the Lawrenceville Illinois shanty shack and we couldnÕt cover the curse that he brought on us with his whore-mongering and his booze and his child abuse and his domestic abuse of his wife and all the other things that he did. That curse was chasing us like a greyhound dog right down through the generations and it was going to take my brother's life.

He was going to die of alcoholism and it was moving in on me and oh hallelujah the shame, the shame, the shame. Thank G-d if you feel the prodigal sonÕs shame and you want to arise and go back to your father because you're ashamed of yourself and you want to say "Father, look, IÕm not worthy to be called your son. I've done terrible things. I'm so ashamed of myself. Just let me be like a hired hand." If that has come upon you, if that glorious good shame has come upon you to turn you around in true teshuva and turn you back to G-d and to the one who took your shame so that you can cast your burden on Him because He cares for you, then you're a very blessed person today because you have found the escape route from the Triangle Shirtwaist fire, from the 9/11 Twin Towers fire, you have found the way out. The inescapable came upon you but you found an escape.

 

What is your escape? Your escape is Kee Neegzar MeyEretz Chayim MeePeysha Ami (Isaiah 53:8). He took it for you. He took the curse for you. He took the shame for you. He took the punishment for you. It says that the chastisement that brought us peace, you can have peace with G-d today.  My Righteous Servant will justify many.  Therefore having been justified by emunah, we have peace with G-d. That shame can be taken away. Oh friends why did I translate the Orthodox Jewish Brit Chadasha?  I wanted the Jewish people to see how Jewish the New Testament is so that yes they could go ahead with Hanukkah and Sukkot and Shabbas and Yom Kippur and Pesach and Shavuot and all this. Yes they didnÕt have to give it up. They didnÕt have to give it up but they could still escape what they would otherwise never be able to give up, which is the curse, the terrible curse, the curse that is coming for you. Listen, the very last verse in Isaiah says that they will see the curse of these people in the eternal fire in Gehinnom of  Isaiah 66:24 and the eternal shame of Daniel 12:2.  IÕm asking you right now to pray with me, pray with me. Dear G-d, G-d of Abraham, Isaac, and Jacob there is a curse, the curse is on me and it's coming for me. There is no escape in religion. There is no escape in mitzvahs. There is no escape in how good I am or how good I try to be. The only escape is in the One that You sent, Hashem, to be the Savior who endures terrible shame and a terrible curse, even though he was innocent. There was no evil in him, it says in Isaiah 53:9. He took our curse. We thought he was accursed by G-d but it was our sin that he was taking. Lord IÕm going to thank you right now in the name of Yeshua HaMoshiach, I want to thank you right now that people are going to watch this video, they might even watch it during the time of the fast and they are going to receive the Lord, theyÕre going to pray and receive the Lord. I give you all the glory for this and I thank you for this and I give you the praise Baruch Hashem, Baruch Hashem, Baruch Hashem, Amen.

 

Orthodox Jewish Bible

13 Hinei, Avdi [Moshiach, see Zecharyah 3:8] shall act wisely, he shall be raised and be lifted up, and be highly exalted.

14 As rabbim (many) were appalled at thee [Moshiach]; his appearance was so disfigured more than any man, and his form more than the bnei adam;

15 So yazzeh Goyim rabbim (he [Moshiach] will sprinkle many nations); the melachim (kings) shall shut their mouths because of him; for that which had not been told them shall they see; and of that which they had not heard shall they have binah (understanding).

1 Who hath believed our report? And to whom is the ZeroÕa Hashem [Isaiah 52:10] revealed?

2 For he shall grow up before him as a tender plant, and as a Shoresh (Root, Shoresh Yishai, Moshiach, Isaiah 11:10, Sanhedrin 93b) out of a dry ground; he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire [Chaggai 2:7] him.

3 He is despised and chadal ishim (rejected by men); a man of sorrows, and acquainted with suffering; and we hid as it were our faces from him; he was despised, and we esteemed him not.

4 Surely he hath borne our sufferings, and nasah (carried [Vayikra 16:22; Isaiah 53:12)] our sorrows; yet we did esteem him stricken, [T.N. i.e., like a leper is stricken] smitten of G-d, and afflicted [T.N. see verse 8 below].

5 But he was pierced [Isaiah 51:9; Zecharyah 12:10 Sukkah 52a, Tehillim 22:17 Targum Hashivim] for our transgressions, he was bruised mei'avonoteinu (for our iniquities); the musar (chastisement) (that brought us shalom [Isaiah 54:10] was upon him [Moshiach]; and at the cost of his (Moshiach's) chaburah (stripes, lacerations) we are healed.

6 All we like sheep have gone astray; we have turned every one to his own derech (way; T.N. see Prov 16:25); and Hashem hath laid on him [Moshiach] the avon (iniquity, the guilt that separates from G-d) of us all.

7 He was oppressed, and he was afflicted, yet he opened not his mouth; he is brought as a seh (lamb; T.N. see Shemot 12:3) to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.

8 He was taken from prison and from judgment; and who of his generation declared? For he was cut off [see Daniel 9:26; Vayikra 17:10] out of Eretz Chayyim [T.N. see this refers to the mot of Moshiach Ben Dovid, see v.12] mipesha ami (for the transgression of my people [Yisroel]) -nega (plague cf Ps 91:10) lamo ([fell] on him [T.N. i.e., Moshiach; in light of Ps 11:7 and Job 22:2 we are warranted in saying the suffix is a singular, "him," not "them". Cf Gen 9:26-27; Deut 33:2; Isa 44:15; also compare Divrey Hayamim Alef 21:17]).

9 And he made his kever (grave) with the resha'im, and with the oisher (rich man; T.N. see Mt 27:57-60) bemotayv (in his deaths, intensive plural should be translated singular, death); because he had done no chamas (violence), neither was any mirmah (deceit) in his mouth. [T.N. We stray as sheep; we return in Moshiach as children (zera); the Techiyas HaMoshiach (Resurrection of Moshiach) predicted in v. 10 [Dead Sea Scrolls Isaiah Scroll says Moshiach "will see the light [of life];" see also the Targum HaShivim]

10 Yet it pleased Hashem to bruise him; He hath put him to suffering; when Thou shalt make his nefesh an asham offering for sin, he (Moshiach) shall see zera [T.N. see Psalm 16 and Yn 1:12 ], He shall prolong his yamim (days) and the chefetz Hashem (pleasure, will of Hashem) shall prosper in his [Moshiach's] hand.

11 He [Hashem] shall see of the travail of his [Moshiach's] nefesh, and shall be satisfied; by knowledge of him [Moshiach] shall Tzadik Avdi ["My Righteous Servant," Moshiach, Zecharyah 3:8, Jeremiah 23:5; Zecharyah 6:11-12, Ezra 3:8 Joshua, Yeshua shmo] justify many (Ro 5:1); for he [Moshiach] shall bear their avon (iniquities).

12 Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his nefesh unto mavet (death); and he was numbered with the transgressors; and he nasah (Lv 16:22, carried) (like the Yom Kippur scapegoat) the sin of many, and made intercession [did the work of a mafgi'a, intercessor] for the transgressors [T.N. see Lk 23:34 ].

Orthodox Jewish Bible

1 For the Torah, als (since) it has only a shadow of the tovot ha'atidot (good things to come) and is not the etzem (actual) things, can never by the same yearly zevakhim (sacrifices), which they offer continually, make shleimut (whole, complete) those drawing kiruv (near). 2 Otherwise, would these zevakhim not have stopped being offered, because the worshipers, having experienced tohorah (purification, cleansing) even once, would no longer have had consciousness of averos? 3 But by those zevakhim there is a zikaron (remembrance) and a reminder of averos year after year. 4 For it is impossible for the dahm of parim (young bulls) and se'irim (goats) to take away chatta'im (sins).

5 Therefore, when he comes into the Olam Hazeh, he says " ZEVACH UMINCHAH LO CHAFATZTA (" sacrifice and offering" Ps 40:7 (6) You did not desire but a body you prepared for me; (Ps 39:7 TARGUM HA-SHIVIM)

6 OLAH V'CHATA'AH LO SH'ALTA (" Burnt offering and sin offering you have not desired" )

7 Then I said, 'Look, here I am, I have come --it is written about me in the megillah [scroll') LA'ASOT RETZONECHAH ELOHAI CHAFATZTI (" I desire to do your will, O G-d." )

8 When he said above, " ZEVACH and MINCHAH and OLAH and CHATA'AH you have not desired, nor have you taken pleasure in them" --these are offered according to the Torah 9 --Then he said, " I have come LA'ASOT RETZONECHAH (" to do your will." ) He takes away HaRishonah (THE WAY OF THE ZEVAKHIM OF THE KEHUNAH OF LEVI) in order to establish HaSheniyah (THE WAY OF THE ZEVACH OF THE KEHUNAH OF REBBE, MELECH HAMOSHIACH). 10 And it is by the ratzon Hashem that we will have been set apart for kedushah through the korban NEFESH (YESHAYAH 53:10 cf. ASHAM KORBAN) of Rebbe, Melech HaMoshiach Yehoshua/Yeshua [Zech 6:11-12; Ezra 3:8], once and for all.

11 And every kohen stands daily at his avodas kodesh sherut ministering and offering again and again the same korbanot that can never take away chatta'im; 12 But Rebbe, Melech HaMoshiach, having offered up one korban for chatta'im for all time, YASHAV LIMIN HASHEM (" Sat down at the right hand of G-d Ps 110:1), 13 Waiting from that time onward until " OYVAV (" His enemies) be made " a footstool for his feet" .14 For by one korban he has perfected forever HaMekudashim (the ones being set apart as Kadoshim).15 And the Ruach Hakodesh also bears solemn edut to us; for after saying,

16 ZOT HABRIT ASHER EKHROT with them " This is the covenant that I will make with them after those days," says the L-rd, " I will put my Torah in the mind of them and I will inscribe it on their heart" Jer 31:33). He then says:

17 LA'AVONAM U'LECHATTATAM LO EZKAR (" And their wickedness and their sin I will remember no more" Jer 31:34).

18 Now where there is selicha (forgiveness) for these things, there is no longer a korban for chatta'im.

19 Therefore, Achim b'Moshiach, having confidence for bevitachon (confidently) entering haSha'ar laHashem (gate to approach G-d's presence, access of the tzaddikim TEHILLIM 118:20) into the Kodesh HaKodashim by HaDahm HaYehoshua/Yeshua [Zech 6:11-12; Ezra 3:8], 20 Which he opened for us as a Derech Chadasha, a Derech Chayyah, through the parokhet, that is to say, the parokhet of the basar of Moshiach. [Ps 16:9-10; Dan 9:26; Isa 53:5-12] 21 And als (since) we have a Kohen Gadol over the Beis Hashem, 22 Let us approach and draw near to Hashem with a lev shalem, with full assurance and bitachon of Emunah, our levavot having been sprinkled clean (tehorim) [YAZZEH, " MOSHIACH WILL SPRINKLE," YESHAYAH 52:15] from an evil matzpun (conscience) and our bodies plunged kluhr (pure) into a tevilah in a mikveh mayim [YECHEZKEL 36:25-26]. 23 Let us, without wavering, hold firmly to the Ani Ma'amin of Tikveteinu (our Hope), for Ne'eman is the One having given the havtachah (promise). 24 And let us consider how to meorer (stimulate, motivate, shtarken) one another to ahavah and mitzvos, 25 And let us not turn away and defect from our noiheg (habitually) conducted daily minyan, as some are doing; let us impart chizzuk (strengthening, encouragement) to one another, and by so much the more as you see the Yom [HaDin (Day of Judgment)] approaching.

26 For when we intentionally commit chet b'yad ramah [" wilful sin with a high hand of defiance" BAMIDBAR 15:30] after having received the full da'as of HaEmes, there remains no longer a korban for chattoteinu,27 But only a terrible expectation of Din and Mishpat and of a blazing EISH TZARECHA TOKHLEM (" Fire that will consume the enemies of Hashem" YESHAYAH 26:11). 28 Anyone who was doiche (rejecting or setting aside) the Torah of Moshe Rabbeinu, upon the dvar of SHNI EDIM O AL PI SHLOSHA EDIM (" Testimony of two or three witnesses" DEVARIM 19:15), dies without rachamim. 29 By how much worse onesh (penalty) do you think the one will be considered worthy who trampled on the Ben HaElohim and also treated as mechallel kodesh (profane) the Dahm HaBrit which set him apart mekudash and also committed Chillul Hashem gidduf against the Ruach Hakodesh of Hashem's chesed? 30 For we have da'as of the One who said, LI NAKAM V'SHILEM (" Vengeance is mine and I will repay" ) [DEVARIM 32:35] and again YADIN HASHEM AMMO (" The L-rd will judge his people" DEVARIM 32:36). 31 It is a fearful thing to fall into the hands of the Elohim Chayyim.

32 But have zikaron of the yamim mikedem (earlier days) in which, when you had received the Ohr Hashem, you endured a great tzoros, a great " Kristallnacht" of yissurim (suffering), 33 sometimes being publicly abused with baleidikung (insult) and fargolgung (persecution) yourselves; other times being oppressed chavrusa partners with the ones so treated. 34 For you showed Gemilut Chasadim for the Achim b'Moshiach in the beis hasohar and with simcha you accepted the pogrom-like confiscation of your property because you have da'as that you possess a better and more enduring yerushah (inheritance). 35 Do not discard, then, your bitachon (confident trust) which has gadol sachar (great reward). 36 You are nitzrach (needy) of the kind of zitzfleisch (patience) that has endurance, in order that, having accomplished the ratzon Hashem, you will receive the havtachah (promise).

37 For yet a little while and Hu HaBah [Rebbe Melech HaMoshiach] YAVO LO YE'ACHER (" He will come, he will not delay" )

38 V'TZADDIK VE'EMUNATO YICHEYEH (" And my tzaddik will live by Emunah" --CHABAKUK 2:34) And, if he shrinks back as a shmad defector, LO YASHRAH NAFSHO BO (" his desire is not upright in him" ).

39 But we are not of those who shrink back as shmad defectors toward churban destruction, but we are of those with Emunah whose neshamah is preserved in Yeshu'at Eloheinu.

The Orthodox Jewish Bible fourth edition, OJB. Copyright 2002,2003,2008,2010, 2011 by Artists for Israel International. All rights reserved.

 

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