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6:1 Now these [are] the mitzvot, the chukkim, and the mishpatim, which Adonai (יהוה) Eloheinu commanded to melammed (teach) you, that ye might do [them] in ha eretz whither ye go to yaresh (possess) it:
6:2 That thou mightest tira'et (fear) Adonai (יהוה) Eloheicha, to shomer all his chukkim and his mitzvot, which I tzavah thee, thou, and thy son, and thy son's son, all the days of thy life; and that thy days may be prolonged.
6:3 Shema therefore, O Yisrael, and shomer to do [it]; that it may be well with thee, and that ye may increase mightily, as Adonai (יהוה) Elohim (אלהים) of thy avot hath promised thee, in ha eretz that floweth with milk and honey.
6:4 (A:vi, S:v)
Shema, Yisrael: Adonai (יהוה) Eloheinu Adonai (יהוה) Echad:
6:5 And thou shalt ahav Adonai (יהוה) Eloheicha b'kol l'vavcha(thy heart), b'kol N'feshcha (thy soul), b'kol modecha (thy might).
6:6 And elleh Devarim, which I tzavah thee this day, shall be b'l'vavcha:
6:7 And thou shalt melammed (teach) them diligently unto thy banim, and shalt dvar (talk) of them when thou sittest in thine bayit, and when thou walkest by the way, and when thou liest down, and when thou risest up.
6:8 And thou shalt bind them for a sign upon thine hand, and they shall be as totafot (טוטפות; frontlets) between thine eyes. (Shemot 13:16)
6:9 And thou shalt write them upon the mezuzah (מזזה ) of thy bayit, and on thy Sha'ar.
6:10 (S:vi) And it shall be, when Adonai (יהוה) Eloheicha shall have brought thee into ha eretz which he sware unto thy avot, to Avraham, to Yitzchak, and to Yaakov, to give thee great and goodly cities, which thou buildedst not,
6:11 And houses full of all good [things], which thou filledst not, and wells digged, which thou diggedst not, vineyards and olive trees, which thou plantedst not; when thou shalt have eaten and be full;
6:12 [Then] beware lest thou forget Adonai (יהוה), which brought thee forth out of ha eretz Mitzrayim, from the bayit of bondage.
6:13 Thou shalt tira'et (fear) Adonai (יהוה) Eloheicha, and abad (serve) Him, and shalt swear by His Name.
6:14 Ye shall not go after other gods, of the gods of the people which [are] round about you;
6:15 (For Adonai (יהוה) Eloheicha [is] a El Kana (jealous) among you) lest the anger of Adonai (יהוה) Eloheicha be kindled against thee, and destroy thee from off the face of the earth.
6:16 Ye shall not tempt Adonai (יהוה) Eloheinu, as ye tempted [him] in Massah (temptation).
6:17 Shamor tishomerun et mitzvot Adonai Eloheikhm ve edotav ve khukav asher tzivakh:
6:17 Ye shall diligently Shomer mitzvot Adonai (יהוה) Eloheinu, and His edot, and his chukkim, which he hath commanded thee.
6:18 And thou shalt do [that which is] right and good in the sight of Adonai (יהוה): that it may be well with thee, and that thou mayest go in and yaresh (possess) the good eretz which Adonai (יהוה) sware unto thy avot,
6:19 To cast out all thine enemies from before thee, as Adonai (יהוה) hath spoken.
6:20 [And] when thy son asketh thee in time to come, saying, What [mean] the edot, and the chukkim, and the mishpatim, which Adonai (יהוה) Eloheinu hath commanded you?
6:21 Then thou shalt say unto thy son, We were Paroh's bondmen in Mitzrayim; and Adonai (יהוה) brought us out of Mitzrayim with a yad chazaka (mighty hand):
6:22 And Adonai (יהוה) shewed signs and wonders, great and sore, upon Mitzrayim, upon Paroh, and upon all his household, before our eyes:
6:23 And he brought us out from thence, that he might bring us in, to give us ha eretz which he sware unto our avot.
6:24 And Adonai (יהוה) commanded us to do all these chukkim, to tira'et (fear) Adonai (יהוה) Eloheinu, for our good always, that he might preserve us alive, as [it is] at this day.
6:25 And it shall be our tzedakah, if we shomer to do all these mitzvot before Adonai (יהוה) Eloheinu, as he hath commanded us.
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Rosh (Head) Tefillin has 4 compartments, at the side of the tefillin has the Hebrew letter Shin meaning Shadai "Almighty"
the Yad (arm) Tefillin (wear) on weaker arm does not have compartment only have all the scripture fits in a box.
The instruction and how the tefillin to be made: Devarim (Deu) 6:4-9; Inside the two boxes contain Kosher Animal skin :- Devarim 11:13-21; Shemot (Exodus) 1:1-10; 4th parchment Shemot 13:11-14
Tira'et - Yare - fear תירא or ירא revere
Usually written on Lamb skin - Below text is English translation of the above Hebrew text
ONE in Unity is the Elohim of Yaakov,
ONE is essence;
ONE in purpose,
ONE in Majesty:
ABBA, YESHUA; RUACH HAKODESH
ONE in Unity
The two portions of Torah written on the parchment are Shema (Devarim 6:4-9) and Vehaya (Devarim 11:13-21). Both of these Torah portions include the verse, "And you shall inscribe these words upon the doorposts of your house and upon your gates."
Hear, O Yisra'el, Adonai is Eloheinu, Adonai is ONE.
From I learn that it is defined as the wholeheartly willing to accept the yoke of the Kingdom of Heaven, which means we are to submit to the Divine teaching and discipline.
You shall love
Adonai, Eloheichem, with all your heart, with all your soul, and with
all your resources. And these things that I command you today shall be
upon your heart. And you shall teach them to your children, and you
shall speak of them when you sit in your house and when you go on the
way, when you lie down and when you rise up. And you shall bind them as
a sign upon your arm and they shall be an ornament between your eyes. And you shall write them upon the doorposts of your house and on your gates.
And it will be that if you hearken to my commandments that I command you today, to love Adonai, Eloheichem, and to serve him with all your hearts and all your souls. And I will place rain for your land in its proper time, the early and the late rains, that you may gather in your grain, your wine, and your oil. And I will provide grass in your field for your cattle, and you will eat and you will be satisfied. Watch yourselves, lest your heart be seduced and you turn astray and serve other gods, and prostrate yourselves to them. And the wrath of Elohim will be upon you, and he will restrain the heaven and there will be no rain, and the ground will not yield its produce, and you will be lost quickly from upon the good land that Elohim gives you. And you shall place these words of mine on your hearts and on your souls, and you shall bind them as a sign upon your arms and they shall be ornaments between your eyes. And you shall teach them to your children to discuss them, when you sit in your house and when you go on the way, and when you lie down and when rise up. And you shall write them upon the doorposts of your house and upon your gates, in order to prolong your days and the days of your children upon the good land that Elohim swore to your fathers to give them, like the days of Heaven over earth.
Rabbi Yehudah Ben Shomeyr
We are a trichotomistic being, and if we are made thus, it has to say something about G-d in whose image we are made in.
Concerning what most of Christianity refers to as the “Trinity”, (I
refer to it as a Tri-unity) I believe that Elohim reveals Himself in
many ways, characteristics and Sefirot, including, but not limited to,
Abba (the Father), the Word / the Ben (Son), and the Ruach Ha Kodesh
(Holy Spirit). And I believe that these emanations from Elohim are
coeternal, coequal, and coexisting in one (echad) Divine essence.
“God's unity vis-a-vis the Ten Sefirot may be likened to a ray of sun passing through a prism. On one side, we have a single ray of light, while, on the other side, we perceive a radiation of seven colors. The person sitting on the other side perceives this as if it were many lamps radiating many hues, while in reality it is one lamp. The multi-hued rainbow is a "distortion" created by the prism that the light passed through.” -- Aish.com Kabbala Series 3 of 24
The Seforitic Tree consists of many charts and formulas, and lists many of HaShem’s attributes, so I will not get into that. That is not the purpose of this work. However, I will say that there is a concept referred to as the “Three Pillars”, which consist of Binah: Understanding, Keter: Crown, and Hokhmah: Wisdom. The Sages refer to them as: Binah as the Father/Abba, Hokhmah as the Mother/Imma, and Keter as their Son/Ben. And these in turn would coincide with the concept of the Tri-unity of Father, Son, and Holy Spirit. It is interesting to note that the word for Holy Spirit in the Hebrew is Feminine, which would lend credence to the “Three Pillars” of the Seforitic Tree of Binah being Mother/Imma. In another place of Kabalistic literature, there are references to the Lesser Adonai, which describes Yeshua Messiah uncannily.... Read More
I DO NOT adhere to nor believe in tritheism or modalism, these beliefs are INACURATE and HERETICAL!
“It is entirely tolerable to the Hebraic mind to accept a paradox. To the non-Hebraic mind, the paradox is seen as blatant contradiction, and is summarily dismissed as nonsense.” – Bikurei Tziyon, issue 71, pg.29
Mezuzah comes in varieties of design however one thing in common they have the Hebrew Alphabet Shin meaning Shadai the ever presence of Elohim, the scroll is usually written by professional Torah scribes on lamb skin, the above Hebrew acronym is shin dalet yuh found at the back of the scroll meaning Shomer dalat Yisrael
A mezuzah (מזוזהplural: mezuzot מזוזות) is a piece of parchment (usually contained in a decorative case) inscribed with specified Hebrew verses from the Torah. A mezuzah is affixed to the doorpost of Hebrew resident. Many families place a mezuzah only on the front door, but observant Yehudim fix one on every doorway in the home never install from bathrooms, and closets too small to qualify as rooms.
A "kosher" mezuzah is hand-written on genuine parchment, prepared from the skin of a kosher animal. A specially trained scribe, known as a sofer, carefully writes the words using special black ink and a quill pen. The letters must be written according to halacha (Jewish Law), and every letter and word must be correct. Any mistakes or missing letters invalidates the entire parchment. Mezuzah need to be checked twice every 7 years. Have them checked by a certified Sofer.
According to halakha, the mezuzah should be placed on the right side of the door (from the point of view of the person entering the room), in the upper third of the doorpost (i.e., approximately shoulder height), within approximately 3 inches of the doorway opening. A minority opinion is that the mezuzah should be affixed on the side opposite the hinge. In either case, halakha requires that mezuzot be affixed within 30 days of moving into a rented house or apartment.
The procedure is to hold the mezuzah against the spot upon which it will be affixed, then recite a blessing: