Marlena's Excellent Judaica: Jesus, Yeshua, Jehovah, Mashiach

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New article by Marlena on JewishJournal.com.
Why Would a Jew Become a Mormon?

http://www.jewishjournal.com/jews_and_mormons/item/

A Mormon's Guide to Judaism, People of The Book and Notes of a Jewish Convert to the LDS Church available on Kindle!! Download them to your phone and read anytime. They will help you understand one of the three seminal religions and cultures; the similarities and differences between Judaism and the LDS Church.

For more info: marlenatanya@gmail.com

Jesus, Yeshua, Jehovah, Mashiach

Jesus is not mentioned in Torah. Jews believe his earth life did not qualify for status as their Moshiach (Mo she akch), partly because his circle of followers was small (except for the converts, who were mostly Hebrews), and he seemed to make little impact among the overwhelming majority of his contemporaries or among the millions in Diaspora.

Jews believe he was only one of many martyrs. They expected a warrior-like leader to lead them to peace, to declare himself as their anointed one and to fulfill his mission among them. They reject the Christian belief that Jesus of Nazareth came to earth as the only Begotten Son of God; that his mother Mary conceived as a result of the Holy Spirit coming upon her; or that he was their Savior and the Jehovah of Avraham; Isaac and Jacob who gave Moses the Ten Commandments.

The Jewish people do not accept that Jesus voluntarily gave up his life in behalf of humanity to pay for its sins or that he overcame death and sin through resurrection. They also do not understand that he came to give full spiritual meaning to the Mosaic Law. The name “Jesus” is a translation of the Greek name "Iesous" (pronounced "[ee-yay-sooce"). "Iesous" was translated into Latin as "Jesu" ("yay-soo") and finally into English as "Jesus." “Iesous" is itself a translation of another name. According to Matthew 1:21, the meaning of the name that is translated "Jesus" in English means "he will save his people from their sins."

From: The Sweetest Name I Know, Peter Colon.

In Hebrew, the name "Yehoshua" (translated "Joshua" in English) means "the Lord, or Jehovah. A contraction of "Yehoshua" in the Hebrew scriptures is in the form of "Yeshua," which means, "he will save" (see Matthew 1:21). We find this name in the book of Chronicles as well as in Ezra and Nehemiah where it usually translates to English as "Jeshua" and the concatenated (linking together in a series) form of Yahoshua, the "LORD who is Salvation.

Excerpted from: A Mormon’s Guide to Judaism, by Marlena T. Baker with Daniel C. Baker, third printing, Dec. 2009.

...Mashiach does not mean "savior." The notion of an innocent, divine or semi-divine being who will sacrifice himself to save us from the consequences of our own sins is a purely Christian concept that has no basis in Jewish thought. Unfortunately, this Christian concept has become so deeply ingrained in the English word "messiah" that this English word can no longer be used to refer to the Jewish concept.

Some gentiles have told me that the term "mashiach" is related to the Hebrew term "moshiah" (savior) because they sound similar, but the similarity is not as strong as it appears to one unfamiliar with Hebrew. The Hebrew word "mashiach" comes from the root Mem-Shin-Chet, which means to paint, smear, or annoint. The word "moshiah" comes from the root Yod-Shin-Ayin, which means to help or save. The only letter these roots have in common is Shin, the most common letter in the Hebrew language.Saying that "mashiach" is related to "moshiah" is a bit like saying that ring is related to surfing because they both end in "ing." http://www.jewfaq.org/

Jehovah, Yeshua

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Chart of Tribal Lineage

Sometimes the tribes are listed genealogically (Gen. 35:23; I Chron. 2:1-2) sometimes in cultic formation (Num. 2-3; Deut. 27:12); and sometimes geographically (Num. 34:14-28; I Chron. 6:54 ff.; Ezek. 48:1 ff.). Usually twelve tribes are mentioned, but the identification of the tribes varies: in one Dinah is listed in place of Benjamin (Gen. 29-30), and in Chronicles both halves of the tribe of Manasseh are counted (I Chron. 2-3; 6:54-80). Some lists mention only ten tribes (Deut. 33:6 ff.; II Sam. 19:43); one gives eleven tribes (I King 11:31); and in Gen. 46:48 ff. there are thirteen. Gerald A. Larue, PhD.

Ken Bowers - Champion of Freedom

Dear Reader: The fight for brotherhood and individual freedom is a universal one. The Jewish people are a sub-civilization - seemingly complete - and yet they have struggled for millenia to be able to enjoy the unalienable rights which a loving and benevolent God gave all of mankind. We must protect our freedoms. The Adversary relishes the opportunities he has to take them from us. One of the strongest advocates we have today is a man who has worked at the side of the great W. Cleon Skousen (www.en.wikipedia.org/wiki/cleonskousen). Ken Bowers is a brilliant researcher, popular speaker and the author of several books and CDs which provide deep insight on the issues of the secret combinations that threaten our country's freedom. Please check out his books. View his short video here: http://www.youtube.com/watch?v=qdug-XaSMik If you are interested in Ken's books, email him at ken.bowers@yahoo.com. He will mail them to you. Please purchase through Ken. His website is: An Appeal to Heaven: http://www.kenbowers.blogspot.com/. You will be very interested in his books. New classics, intense, very readable! Beneath The Tide

Hiding In Plain Sight - for Latter-day Saints

Quotations on Liberty - a compilation of quotations from General Authorities of the LDS church, our Founding Fathers and other great men and women throughout history. Knowing what threatens our peace helps to keep the peace.

The Gospel Dispensations

First: Six generations Adam (4,000 bc), Seth, Enos, Cainan, Mahaleleel, Jared Second: Three generations Enoch, Methuselah, Lamech Third: Ten generations Noah (2944 bc), Shem, Arphaxad, Salah, Eber, Peleg, Reu, Serug, Nahor, Terah Fourth: 14 generations Abraham (1992 b.c. if born when Terah was 130), Isaac, Jacob, Judah, David Fifth: 14 generations Moses, Jechonias, Jesus Christ (a.d. 7*) Sixth: Dispensation of Meridian of Time Commenced 1830-40 Twelve apostles Seventh: Dispensation Fulness of Times Joseph Smith (1805). The 7th dispensation began 1800 years after the 6th dispensation began. * refers to latter-day scholarship. From: Old Testament Student Manual: Genesis-2 Samuel; LDS Church Education System 1980

Kippah - A Blessing On Your Head

It is perhaps the most instantly identifiable mark of a Jew.

In the Western world, it is customary to remove one's head covering when meeting an important person. In Judaism, putting on a head covering is a sign of respect.

The uniqueness of a Jewish head covering is hinted at in the blessing we say every morning, thanking God for "crowning Israel with splendor" (Talmud - Brachot 60b)

The kippah is a means to draw out one's inner sense of respect for God.

The Talmud says that the purpose of wearing a kippah is to remind us of God, who is the Higher Authority "above us" (Kiddushin 31a). External actions create internal awareness; wearing a symbolic, tangible "something above us" reinforces that idea that God is always watching. The kippah is a means to draw out one's inner sense of respect for God.

It's easy to remember God while at the synagogue or around the Shabbat table. But Jewish consciousness is meant to pervade all aspects of our lives ― how we treat others, how we conduct business, and how we look at the world.

Appropriately, the Yiddish word for head covering, "yarmulke," comes from the Aramaic, yira malka, which means "awe of the King."

In Hebrew, the head covering is called "kippah" ― literally "dome."

Making A Statement

To wear a kippah is to proclaim "I am a proud Jew." There is a fascinating phenomenon whereby non-observant Jews visiting Israel will wear a kippah for the duration of their stay. It may be out of a sense that the entire Land of Israel is holy like a synagogue. Or it may be the removal of any self-consciousness that can often accompany public expression of Jewishness in the diaspora.

Wearing a kippah makes one a Torah ambassador and reflects on all Jews.

Indeed, wearing a kippah is a big statement, and obligates the wearer to live up to a certain standard of behavior. A person has to think twice before cutting in line at the bank, or berating an incompetent waiter. Wearing a kippah makes one a Torah ambassador and reflects on all Jews. The actions of someone wearing a kippah can create a Kiddush Hashem (sanctification of God's name) or conversely a Chillul Hashem (desecration of His name).

Of course, putting on a kippah does not automatically confer "role model" status. Sometimes we unfortunately hear of a religious person caught in some indiscretion. I recall one time in Los Angeles, noticing that a drunken, disheveled man was walking down the street ― wearing a kippah! He wasn't Jewish, but he'd found an old kippah and thought it helped him fit in with the neighborhood atmosphere. For me, it drove home the idea that it's not fair to "judge Judaism" based on someone displaying the outer trappings of observance.

When To Wear A Kippah?

From a biblical standpoint, only the Kohanim serving in the Temple were required to cover their heads (see Exodus 28:4). Yet for many centuries, the obligatory custom has been for Jewish men to wear a kippah all the time, as the Code of Jewish Law says, "It is forbidden to walk four cubits without a head covering."

Does a kippah have to be worn while playing sports? This issue came to the fore recently with the publicity surrounding Tamir Goodman, the basketball sensation who is an observant Jew.

The answer is that it is preferable to wear even a small kippah, pinned to the hair. (Velcro works great!) If it is impossible because of the game conditions or rules, it is okay to play without a kippah.

When bathing or swimming, one does not wear a kippah.

Certainly, a head covering is obligatory while engaged in prayer and Torah study.

What kind of head covering qualifies? Basically anything ― including a baseball cap or a scarf tied around one's head. Of course, in the synagogue, it is more respectful to use a regular kippah.

A kippah should be large enough to be seen from all sides.

How large must a kippah be? Rabbi Moshe Feinstein states that the minimum measure is that "which would be called a head covering." Rabbi Ovadiah Yosef says the kippah should be large enough to be seen from all sides.

The style of kippah worn can reflect an interesting sociological phenomena, often denoting a person's group affiliation. For example, yeshivah-style Jews wear a black velvet kippah. Modern Orthodox Jews often wear a knitted, colored kippah. Many Chassidic Jews wear a fur hat (shtreimel) on Shabbat and holidays.

Additionally, many also wear a hat when they pray to increase awareness of the Almighty as they stand before Him. (Mishne Brura 183:11)

Rabbi Shraga Simmons, www.aish.com

Stephen Covey and The Seven Jewish Habits

By Rabbi Eliyahu Yaakov, July 18, 2012

A tribute to a Mormon thinker's popular set of principles, which are reaffirmed by Jewish teachings.

A number of years ago, I was reading Stephen Covey's legendary work, The Seven Habits of Highly Effective People. Close to the beginning of the book, I was taken aback as I began to list off Torah sources in my head for the principles Covey was so eloquently laying out and explicating.

Upon further contemplation, it dawned on me that the fact that Covey's habits can be found in Torah sources should come as no surprise. After all, the Hebrew word Torah literally means "teachings for life"—what life is about and how to truly live it.

In a sense, we can say that the Torah is the world's original self-help book, which makes God the world's original life coach. It was at the moment, when this realization struck me that I was inspired to write a self-help book based on Judaic sources. Gleaning from the Tanach, Rabbinic teaching, Chassidic works, and Kabbalistic writings, I wrote a clear and concise user-friendly manual. (It can be found here.)

Upon hearing the sad news of the passing of Stephen Covey a number of days ago, I felt compelled to write about his principles and where we can find them in Judaic sources.

HABIT 1: BE PROACTIVE

If we crack open the accepted code of Jewish law, theShulchan Aruch, we find that the first thing the Jew is told to do in the morning is to "wake up like a lion." By waking up in a strong way and not hitting the snooze button, I make the statement that just as God is beyond the limits of time, I, too, can stretch those limits by assuming the attitude that I am not going to be "pushed around" by time. Rather, I will act with ferocious strength in my day's dealings.

To realize what you are and who you could be, and then proactively take your life into your hands is true personal power.

HABIT 2: BEGIN WITH THE END IN MIND

In Lecha Dodi, a well-known song sung by the Jewish people on Friday night as they bring in Shabbat, there is a line that states, "that which is last in action is first in thought." The point being made is that Shabbat was brought about last in the creation story testifiying that it was the ultimate purpose and goal of all of creation. In a sense we can say that God "began with the end in mind." Everything in the creation story is a contributing factor and leads up to the Shabbat experience since Shabbat is the day that is set aside for experiencing all that has been built up during the week.

Read the rest at: http://www.patheos.com/Jewish/Seven-Jewish-Habits-Eliyahu-Yaakov-07-19-2012.html

Polish rescuers of Jews celebrated as heroes

WARSAW, Poland (AP) — For decades, nobody really talked about them: the thousands of Poles, mostly Roman Catholics, who risked their lives during World War II to save Jewish friends, neighbors and even strangers.

Those discovered by the Germans were executed quickly, often with their entire families. And then, under communism, there was silence. The Jewish survivors would send letters and gifts in gratitude. But the Polish state ignored the rescuers. And they themselves kept quiet, out of modesty, or shame or fear of anti-Semitism. Sometimes they worried gift packages from the West would arouse the jealousy of neighbors in a period of economic deprivation

"It wasn't considered anything to be proud of," said Ewa Ligia Zdanowicz , an 81-year-old whose parents hid a Jewish teenage girl in their home during the war.That era is over.

A moving gathering of dozens of the rescuers on Sunday in Warsaw shows just how much has changed in Poland in the 23 years since communism fell. Dozens of Polish rescuers were celebrated and dined over a kosher lunch in an upscale hotel where Jewish representatives took turns praising them in

The rescuers themselves deny that they are exceptional. With each other, they discuss other things, often their failing health, avoiding memories of executions and other brutality that they witnessed and which still bring them to tears.

"We did what we had to do," said Halina Szaszkiewicz, 89. "There was nothing heroic about it."

But the Jewish officials honoring them see it differently."You, the righteous of the world, think your behavior was ordinary, but we all know it was something more than that. It was truly extraordinary," Stanlee Stahl, the executive vice president of the Jewish Foundation for the Righteous, the group that organized the luncheon, told them in a speech.

Those in attendance have all been recognized by Israel's Yad Vashem as "Righteous Among the Nations," non-Jews sometimes referred to colloquially as "righteous gentiles."

These days it isn't just grateful Jews who remember. The Polish state also honors and celebrates them, as appreciation grows for Poland's vanished Jewish community — the largest in the world before the Holocaust. It is treated as long overdue recognition befitting a democratic nation.

But it's also clear that officials seize with pride on this historical chapter to fight the stereotype of Poland as an anti-Semitic country — a label that is painful to many Poles and which carries some truth, but also masks a hugely complex reality.

Many Jews today still remember anti-Semitism that their families suffered in Poland, not just from Germans — who carried out the Holocaust — but also from Poles whom they had lived alongside for centuries. Yet Poland also produced the greatest number of rescuers. To date, more than 6,350 non-Jews in Poland have been recognized by Yad Vashem, more than any other country, Israeli Ambassador Zvi Rav-Ner said.

Yad Vashem's statistics show that after Poland, the Netherlands has the most number of "righteous" — 5,204 — followed by France's 3,513.

Rav-Ner travels around Poland to bestow Yad Vashem's "Righteous Among the Nations" award on newly recognized rescuers, and he has observed how Poles have become less and less afraid of having their wartime actions being made public. In a handful of cases, people asked to have quiet ceremonies at the Israeli Embassy rather than public events in their communities. But this is increasingly a rare exception."Now most are proud to have it made public. That's the big change," Rav-Ner said. "Before, people did go to Israel and met the people they saved, but in a hushed way. I wouldn't say secretive, but they didn't make it public."

The Jewish Foundation for the Righteous, based in New York, was founded in 1986 to provide financial help to those who rescued Jews during the Holocaust. Today, it sends money to more than 750 elderly and needy rescuers in 22 countries. The foundation also runs an educational program in the U.S. that works to preserve the memory of the Holocaust and the rescuers.

The gathering Sunday was tinged with a sad awareness that the number of the rescuers is dwindling. At the last such gathering, in 2010, 75 of them showed up, but on Sunday there were only about 55.

Stahl said that in the meantime, some have died, while others are now simply too weak to leave their homes.By Vanessa Gera/AP

What the New Testament Says about the Jew

This article is by Paster David F. Reagan, a Baptist. I found it very interesting and positive about the role of the Jewish people during the time of Christ and after his death. Here is an excerpt from his writings:

We know that no one can support anti-Semitism from the Tenach. So, does the New Testament teach a hatred of the Jewish people? The answer is a resounding "NO"! In fact, though the New Testament is very honest in discussing the differences between the Jews and the true Christians, most of what is taught about the Jew is absolutely positive. My belief in the authority of the New Testament is the reason for my strong love for the Jewish people. So please read on and find out what the New Testament really says about the Jew.

1. Salvation is of the Jews

Jesus spoke to a Samaritan woman in Sychar about eternal life. She wanted to talk about the correct place to worship God. Was it on Mount Gerezim as the Samaritans believe or in Jerusalem as believed by the Jews. Jesus answered her plainly, "Ye worship ye know not what: we know what we worship: for salvation is of the Jews" (John 4:22).

So, there it is plain and simple. God’s way of salvation came to man through the Jews. Jesus came to fulfill the law and not to destroy it (Matt.5:17). Despite what some have taught, Jesus did not oppose the teaching of the Tenach. He fulfilled it! God sent salvation to man through the Jewish people.

2. God’s Word Came Through the Jews

When some early Christians claimed that the Jews had no advantage, the apostle Paul disagreed with them. "What advantage then hath the Jew? or what profit is there of circumcision? Much every way: chiefly, because that unto them were committed the oracles of God" (Rom.3:1-2). The oracles of God were His spoken and written words. In other words, God’s word has come to man through the Jews. Even the New Testament was written by Jews. Without the Jew, I would not have my Bible. I am very thankful for this great gift!

3. God’s Gifts to Man Came Through the Jews

Beyond the gifts of salvation and God’s word, there are other gifts that God has given to man and these also came through the Jews. Paul, in another place, speaks of the "Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever" (Rom.9:4-5). To Israel was given the adoption, the glory, the covenants, the law, the service of God, the promises and the fathers. Although these gifts were properly to Israel, all mankind has benefitted from them. Take, for instance, the giving of the law. The law was for Israel. Yet, today, all good government is in some way based on the ten commandments. God has given to man many gifts through the Jewish people.

Ghetto survivor shocked at Yad Vashem graffiti

Matityahu Droblas expresses shock, defiance at Yad Vashem vandalism: "We will continue to live, whether or not they want it.”

Warsaw Ghetto survivor views Yad Vashem vandalism

When Matityahu Droblas was a boy during the Holocaust, hiding out in the forests of Poland, he sometimes believed that he was the last Jew alive.

“The Poles told me that the Germans killed all the Jews,” he remembered on Monday, at Yad Vashem.

Droblas escaped the Warsaw Ghetto in 1942 and survived by wandering through the Polish countryside. Some days death seemed like it would be better than staying alive, he said.

Droblas harbored one dream during those years of wandering: To come to Palestine, a place where Jews once had their own land.

Droblas realized that dream, came to Israel, served as a member of Knesset (from 1972- 1977), and headed the Settlement Division of the Jewish Agency (1978-1992), during which he oversaw the creation of 380 towns across Israel. Today, he is as a member of Yad Vashem’s board.

By Melanie Lidman

Read rest of article: http://www.jpost.com/Jewishworld/Home.aspx

Elder Holland's Talk at Harvard Law School

“What brings me to you today is not a message of reformation but of restoration,” he said, “the restoration of that church Christ established by His hand in the meridian of time and which He has reestablished by His hand in this present time.”

Through this restoration, Elder Holland explained, doctrines about the nature of God, Christ’s ministry and God’s plan for His children were reemphasized and clarified.

Elder Holland further explained the centrality of Christ to Church doctrine and the important distinctions between the teachings of some Christian traditions and the Christian doctrines and beliefs of the Latter-day Saints.

Hear the 17 minute talk: http://www.mormonnewsroom.org/article/harvard-hosts-mormon-apostle

Stunning Aerial View of Jerusalem

I Have a Question - NEW

Since the Book of Mormon is largely the record of a Hebrew people, is the writing characteristic of the Hebrew language?

John A. Tvedtnes, specialist in Near Eastern studies and instructor at the Brigham Young University–Salt Lake Center.

Nephi described the writing system of his people as a combination of “the learning of the Jews and the language of the Egyptians.” (1 Ne. 1:2.) A thousand years later, Moroni recorded that his people still spoke Hebrew but that the plates were being written in a script called “reformed Egyptian.” (See Morm. 9:32–34.) Years ago, Sidney B. Sperry, followed by other LDS scholars, suggested that the Book of Mormon writers may have used this “reformed Egyptian” script as a sort of shorthand to record their modified Hebrew language.¹

Although it is not presently entirely clear what the actual writing system of the Nephites was, there are a number of factors which support the idea that the language from which Joseph Smith translated the Book of Mormon was, in fact, Hebrew, though recorded in a “reformed Egyptian” writing system.

Hebrew Idioms and Syntax

The Book of Mormon contains numerous idioms and syntax which are not typically English but which would be perfectly normal in a Hebrew setting. For example:

1. Construct state: A noun followed by a descriptive prepositional phrase is common in Hebrew but not typical in English. English writers would normally use an adjectival form. This construction is used frequently in the Book of Mormon in such expressions as “altar of stones” (rather than “stone altar”), “plates of brass/gold” (rather than “brass/ gold plates”), and “mist of darkness” (rather than “dark mist”).

Read rest of article:

http://lds.org/ensign/1986/10/i-have-a-question lang=eng&noLang=true&path=/ensign/1986/10/i-have-a-question From Ensign - 1986

Bible Weights and Measures

Given in Biblical Units and Equivalents
Bath = 1 ephah = 22 metric liters = 5.8 US gallons
A measurment of liquids

Cubit = 43-53 centimeters metric = 17-21 US inches. A measurement of length

Ephah = 62 bushels = 22 liters metric = 20 dry US quarts . A dry measure

Gerah = 1/20th of shekel - .57 grams metric - .02 US oz. A measurement of weight and sum of money. Smallest used

Hin = 1/6th of bath = 3.7 liters metric = 1 US gallon
A measurement of liquids

Mina = 50 shekels = 1/60th talent = 567 grams metric = 1.26 US pounds

Shekel = 20 gerahs - 11.4 grans metric = .4 US oz. A measure of weight and money

Talent = 3,000 shekels = 60 minas = 34.3 kilograms metric = 75 US pounds. A measure of weight and money. One talent worth $1,080,000 in US currency.

Kings In Palestine

David (B. C. 1085-1015), Bathsheba.
K. Solomon (B. C. 1033-975), Naamah
K. Rehoboam (B. C. b. 10166, d. 958), Maacah.
K. Abijah (B. C. 958-955)
K. Asa (B. C. 955-914), Azubah
K. Jehoshaphat (B. C. 914-889).
K. Jehoram (B. C. 889-885), Athaliah.
K. Ahaziah (B. C. 906-884), Zibiah.
K. Joash (B. C. 885-839), Jehoaddan.
K. Amaziah (B. C. b. 864, d. 810), Jecholiah.
K. Uzziah (B. C. b. 826, d. 758), Jerusha.
K. Jotham (B. C. b. 783, d. 742).
K. Ahaz (B. C. b. 787, d. 726), Abi.
K. Hezekiah (B. C. b. 751, d. 698),Hephzibah.
K. Manasseh (B. C. b. 710, d. 643), Meshullemeth.
K. Amon (B. C. b. 621, d. 641), Jedidiah.
K. Josiah (B. C. b. 649, d. 610), Mamutah.
K. Zedekiah (B. C. 599-578)

From Judah's Sceptre and Joseph's Birthright, by J.H.Allen, 1902.

Mezuzah - The Inside Story

On the doorpost of every Jewish home rests a mezuzah. Some may think it's a dainty decoration or a good luck charm. Put one up to keep the evil spirits away!

Actually, a mezuzah is a daily reminder ― and a public declaration ― of Jewish identity and faith.

Though mezuzah literally means "doorpost," it commonly refers to a scroll of parchment containing biblical verses, placed on the doorpost.

The mezuzah recalls the Exodus from Egypt, when the lamb's blood smeared on the doorpost "identified" the Jewish homes that God passed over during the plague of the first born.

In areas where Jews have been exiled, many doorposts still bear the mark of a mezuzah removed.

From that day forward, the mezuzah has always identified a home as being Jewish. Travelling throughout the world, one can often seek out fellow Jews by looking for a mezuzah on the door. In areas where Jews have been exiled (e.g. Eastern Europe and Middle East countries), many doorposts still bear the mark of a mezuzah removed.

The scroll contains the first two paragraphs of the "Shema" prayer, declaring the oneness of God, and commanding us "to write [these words] on the doorpost of your house and on your gates" (Deut. 6:4-9). The second passage (Deut. 11:13-21) teaches that Jewish destiny, both individually and nationally, depends upon fulfilling God's will.

In Hebrew, the word for human dwelling is dirah, while the word for animal dwelling is dir. The difference between these two words is the letter hey ― signifying the Name of God. The presence of God in one's home is what distinguishes us as uniquely human.

If we want our internal world to reflect Godly ideals, we have to protect it against the outside world at the point of interface: the doorway. This means monitoring the contents of books, games and video that we expose our children and ourselves to.

As well, having a mezuzah on each room means that whenever we move from one domain, one sphere of activity, to another, we must renew our consciousness of God's presence and act in a way that sanctifies His Name.

Once learned, the lesson extends beyond our home and into all areas of life. Just as a house has doorways, so too we have eyes, ears, nose, and mouth ― portals to the external world. The values of the Torah call for our mouths to eat kosher food and speak "kosher" words; for our ears not to listen to gossip; for our eyes not to run after empty desires.

So there you have it. The mezuzah is there to keep away evil spirits. Not those that float around, the figments of Hollywood's rich imagination. But those that we can control, inside our doors and our hearts.

Read the rest at http://www.aish.com/jl/m/mm/48948731.html

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