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5777: The year of the Olive Branch and Eternal World Peace
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House of David ✡ (Reclaiming the Holy People of the Rainbow)

5777: The year of the Olive Branch and Eternal World Peace Harav Ginsburgh's English Channel

Nicole Swan Ministryoftheheart shared Ministry Of The Heart's post.
October 1 at 1:25am

Ministry Of The Heart
October 1 at 1:23am
with great respect for 2017, sharing of wisdom for all who care <3
I give thanks for all that is Love5777: The year of the Olive Branch and Eternal World Peace

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House of Judah Stands Hashem Demands (Corner Stone)
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House of Judah Stands Hashem Demands (Corner Stone)

Here I flow to where the angels flow, we are on the sacred rainbow. Wow what a show, lively as all get out and now we are making waves across the world, there is need to change. We are in the sing. Tell me Brother of the dew, we love the view. Heaven on Earth is coming to change this plan to make our hearts demand, the sacredness of all the land. Holy is Hashem who speaks to our hearts, where the corner stone of the holiest of arks, the tethering to the sacred rainbow, a promise to be exposed, relatives on the shores.

Look at the sky. Look at the seas. Are we not angels sent after thee, to help the children of the world to set the chair straight, along with what we ate. Heaven sends the righteous plan, we must get a hold of man. Time begets our eternity, to help the children dance and sing. We are on this open shore. We once adored, now we must learn to explore, the heart of all thine eyes, the people who long for the sacred skies.

We are dreaming for all of eternity. There the heart longs to feel the seas. We are in the nether land for us to beam. And the stars of the children are riding home, we want betterness in our hands. We want to understand, why we are killing all over this land. We need higher resources of the light, divine that shines from within and binds. We are tethered to the rail to make it a good sail. We will show the world just what to dew, to make our dreams come true. Let us live in the hearts of men. We take hold to bring in all that is told. We are dreaming for all that shares our divine. Hold our children to make it all shine. We are in the after life, yet there is still such strife. We must make it a humble way, the Jews who say, "We will save". We are elder soles. And with this in the speech, we are tender to the meek.

Make way for a better day. We are dreaming heaven on earth. We are dreaming for a better worth. We are looking for the sunshine, from the hearts of men. We will sail away to the land of what we sayd. Send it to the righteous hands, where we bow down and stance. Dance to the beat, the tears of the divine shine, the sacred wine without the fears. We are beholden in all of our dreams. We are the cosmic beams. We are the bringing of a good heart into this world. We are the cosmic dance. We share the streams of light, the sukkah delights, the sacred white buffalo, many colors of the prayer cloth we each wear. Such is the great stare. Look at that shard of light. Look at that singular delight. Look at the one who shattered the fear and left with a good hearted air. We will become this candle for all to see, because we are the laterally (scales, but in justice, courts and musical arrangement of the cosmic spacial fields).

Let us dream a good way. Let us dream for the heavenly waves. Let us dream and send our hearts out to praise. Take hold of all we wanted and shined this place to make a heart in the world come to this land. Let us understand. We shall show the world how to bring in the hearts of others to shine it true blue. We are standing in the hearts of the good knews. We are shining in the divine, the shards of light that divine. We will show the world, the star of David is the stone, the sacred strong, the corner stone. House of Judah stands. We understand.

Look at the willing hearts of men and will eliminate their sins. We will overcome them with an alternative in the scapes (portions of the spacial fields, window view) of this grown world of the peaceful divine, the making of this shine. We will become the signs of men, the sines of the waves, the tones of the saved, harmonic we will pave. This is the land of all we stand. This is the land of the cosmic demands. Tell the world we are dancing with this song for you. And we will show you just how to get on through. We send our hearts to the world to know the sacred ark. We are the making of this clover the four directions that embrace, the tethering of a good grace.

Shine it true, my heart is the blue, the sharing of the lines, the places that will shine. We are open to this place, where the garden of Eden will share her view, where magic is the great hues. We send our blessings upon the land and help others to take a stand. Here we flow, to take hold, the making of the cosmic gold. We shine it true, the land of all the hues. The colors of the rainbow, the path that is the eternal bask. We share this place where heaven is the place where we dream.

Hashem grants us this opportunity to share and with it's promise, we shall show the world how to become aware. It is the white, the four directions given sight. It is the red, the path we light up our heads, the trail of tales, that we wail. We send our hearts to those tears, to listen to what all entails. Shed a place eternal, to lay down a prayer. This is the place where we dream upon our hearts in a great song. We send our hearts of the land of the seas, visions of the eternity.

Shine it rue blue this is the place where I grew. This is the place where I dream. We shall share it all the waves to bring in a heart in a good display. This is the golden haze. We are taken to this land, to ensure we will understand. We will show it all the waves, this is the place we will praise. We are joining in our hearts. We are taking our hands to the place where we joined this part. We listen to fulfill, the making of the revolving hills. We send a tender face to greet those travelers who look for sovereignty. Yes we will believe, a candle is shared, a light in the air, a place to receive the guest. Yes, we shall show this land in which we stand, the making of the trees, every single leaf (relatives, relativity, spacial fields, to and fro, moon's glow, reflection knows).

Hold the air to make sure we care. We will shine it true, the hands of all we dew, the making of the true blue. We will share our hearts and puts a hand upon you, with tender grace, to help others out with their chase, a dream to come true. Let us help you. Show me your way, then all will become saved. We will alert the up coming knews, to share the path for others to learn to bask. Each is a treasure, we send our hearts to that place where you are dreaming with tears. This is the heavenly worth of the divine to help each other to shine. We will share it for all the dreaming that binds.

Show it all this way to share it a good way. Let our dreaming be saved. We are taking to this place, the making of a good chase. We are dreaming for the perfection in our face, the tell tale, that you got to be nailed, the house with home, and put together squared, true and divine, the prayers all aligned.

White Buffalo Calf Woman sings and Twin Deer Mother scales the sacred pipe wails. All got our sails on, the crystal indigo children shine to tell us we are on our way and it's time for us Jews to save. And with the House of Judah, we must lead the waves.

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White Buffalo Calf Woman Eyes (photograph)
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Miraculous Phenomenon Over Jerusalem ~ Prophetic Sign, Global Deception or CGI... YOU DECIDE (Captured in 1.10.2016, Roshashanah October 2, 2016)
🌈 House of the Beloved, a Jewish Community
House of David ✡ (Reclaiming the Holy People of the Rainbow)

These noises are being heard all over the world.
White Buffalo Calf Woman your Twin Deer Mother

Miraculous Phenomenon Over Jerusalem ~ Prophetic Sign, Global Deception or CGI... YOU DECIDE (Captured in 1.10.2016, Roshashanah October 2, 2016)

Published on Oct 3, 2016
If you just subscribed to this channel, welcome aboard!
This phenomenon in the sky over Jerusalem was caught on video on Saturday, October 1, 2016. One day after 70 world leaders attended the funeral of Shimon Peres! Is this prophecy? Or is it manufactured?

Video Source:
Jerusalem Phenomenon with Trumpets sound Second Spot
Captured in 1.10.2016

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"House of David" Girls
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Sister Cup of God Barbara Meissner (magenta child) ‎and Holy Sister Michaela Krunic (aqua child, wearing aqua)
December 6, 2014 ·

l'Art de Schock ;-)
The Art of schock ;-)

4 Barbara Meissner and 3 others

Holy Sister Michaela Krunic
December 6, 2014 at 1:37pm · Like

Holiness David Weekley
Sending love to our favorite girls, House of David holds all the thrills. Holiness David Weekley and White Buffalo Calf Woman, elders
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🌈 House of the Beloved, a Jewish…
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A Time to Dance by Shlomo Katz
🌈 House of the Beloved, a Jewish Community

A Time to Dance by Shlomo Katz
Parshas Chayei Sarah Posted on October 25, 2013 (5774)

Parshas Chayei Sarah
A Time to Dance
R’ Avraham Shalom Halberstam shlita (the Stropkover Rebbe in Yerushalayim) observes that there are two parashot in the Torah that have the word “life” in their names–our parashah, Chayei Sarah, and Vayechi–and they both have death as one of their main subjects. He explains:

When Avraham negotiated with the Hittites over a burial place for Sarah, he said, “. . . that I may bury my dead from before me” and “If it is truly your will to bury my dead from before me.” With these words, says the Stropkover Rebbe, Avraham was emphasizing our belief in an eternal soul. Though the dead are buried and seemingly gone, they have merely departed from before us, from our sight; however, they are not without life.

Our parashah begins with a funeral and ends with a wedding. Likewise, at the beginning of his Laws of Mourning, Rambam z”l (1135-1204) writes: “Moshe Rabbeinu established for Yisrael the seven days of mourning and the seven days of celebration after a wedding.” What is the connection between wedding celebrations and mourning? The Stropkover Rebbe explains that this is a reflection of the Jewish attitude toward death. It is sad, there is mourning, but their also is a clear understanding that the deceased is alive and well in a world where he or she is rejoicing. This is reflected as well, in the observation of R’ Moshe Alshich z”l (1508-1593) regarding the verse in Kohelet (3:4), “A time of wailing and a time of dancing.” These two items are in a different grammatical form than all of the other pairs of activities listed in the adjacent verses. All of the other pairs, explains the Stropkover Rebbe in the name of R’ Alshich, are mutually exclusive (for example, verse 5–“A time to scatter stones, and a time to gather stones; a time to embrace, and a time to shun embraces”). In contrast, wailing and dancing are not mutually exclusive, because death is an occasion for mourning, but also for rejoicing in the reward that awaits the righteous. (Heard from the Stropkover Rebbe in a eulogy for R’ Kalman Winter z”l, 20 Marcheshvan 5774)

“Avraham came to eulogize Sarah and to bewail her.” (23:2)
One of the most famous expressions uttered by a husband about his wife is Rabbi Akiva’s statement to his students, “Everything that I have and everything that you have – it is hers.” Was this really true? While it is true that Rabbi Akiva’s wife agreed to suffer deprivation while he was away in yeshiva, it was he who toiled in study to become one of the greatest Tana’im / Sages of the period of the Mishnah!
R’ Shalom Aroush shlita (Yerushalayim) explains: A marriage is more than a union of two bodies. It is a union of two souls. When a marriage works properly, the husband’s soul and the wife’s soul are one in the same way that a pair of legs operates as a unit. We do not say that a person’s two legs work separately, but in complement to each other. Rather, we expect them to be one unit.

Rabbi Akiva understood this, and he understood that his soul drew spiritual strength from the very special soul of his wife. He knew that his accomplishments were possible only because of that additional spiritual strength that he received from his wife’s soul. (B’gan Ha’shalom p.120)

“Avraham was old.” (24:1)
The Midrash Tanchuma relates that Avraham was the first person to look old. Avraham prayed for this change because he and Yitzchak looked alike. Avraham said to Hashem, “It is fitting that the young should honor the old, but right now, no one can tell which of us is the father and which of us is the son.”

R’ Shaul Yisraeli z”l (1909-1995; rabbi of Kfar Ha’roeh, Israel and a rosh yeshiva in Yeshivat Merkaz Harav) puts Avraham’s prayer in the broader context of Avraham’s mission in life. He asks: Why does our society tend to value youth over old age? It is because we value material accomplishments over intellectual and spiritual accomplishments. Youth have the ability to pursue material pleasures more than the old, and they have the ability to enjoy those pleasures more than their elders do. We dread getting old, and we lack respect for the old, because we fear losing those abilities.

If we valued intellectual and spiritual accomplishments, we would respect the old more than the young. Our Sages say that the word “zaken” / “elder” alludes to the phrase, “Zeh sh’kanah chochmah” / “He who has acquired wisdom.” [Halachah requires us to stand up even for an unlearned person over the age of 70 out of respect for the wisdom that results from his life experiences.] Avraham’s life’s work was to change mankind’s outlook from one that valued pursuing pleasures to one that valued awareness of G-d and of the resulting obligation to pursue opportunities to perform acts of kindness. (Siach Shaul)

“Go to my father’s house and to my family and take a wife for my son.” (24:38)

Weren’t Avraham’s relatives idolators like their neighbors? What was special about them? Indeed, why did Avraham’s father, Terach, merit to be the progenitor of all of the Patriarchs and Matriarchs? Perhaps the following midrash provides an answer to this question:

The Midrash Tanchuma (Parashat Shmot) states: If someone’s name is doubled in the Torah, it is an indication that he has a place in two worlds–this world and the World-to-Come. Examples include Noach (Bereishit 6:9), Avraham (22:11), Yaakov (46:2), Moshe (Shmot 3:3), Shmuel (Shmuel I 3:10), and Peretz (Ruth 4:18). The midrash then asks: Why then is Terach’s name doubled (see Bereishit 11:27)? The midrash answers: He too has a place in two worlds, for he repented before he died.

The midrash concludes: Hashem told Avraham (Bereishit 15:15), “As for you–you shall come to your ancestors in peace; you shall be buried in a good old age.” Avraham responded, “After all my hard work to perform good deeds, I will return to my ancestors [who were idolators]?” At that time, Hashem informed Avraham that his father had repented.

R’ Joseph B. Soloveitchik z”l (1903-1993) elaborates on Terach’s repentance. Terach was originally among the greatest opponents of Avraham and his “new” religion. Our Sages say that it was Terach who delivered Avraham to be burnt in Nimrod’s furnace. At some point, however, Terach had a change of heart. The Torah relates that Terach took his family and moved from Ur Kasdim (the site of the furnace) to Charan. R’ Soloveitchik notes that the Torah is not specific about when and why Terach abandoned his home for this move. Each of the major commentaries (Rashi, Ibn Ezra and Ramban) offers a different explanation for the sequence of events. They also disagree whether Avraham was the leader or Terach was.

R’ Soloveitchik himself suggests that Terach reached the decision to move at the very same time that Hashem commanded Avraham to leave his home. But if Avraham went because of G-d’s command, why does the Torah (Bereishit 11:31) describe Terach as “taking” Avraham? The Torah wants to indicate that Terach’s act of repentance was even more impressive than Avraham’s submissiveness to G-d’s command. (Abraham’s Journey p.52)

Memories of Yerushalayim
The following is from the journal of R’ Eliyahu David Rabinowitz-Teomim z”l (1845-1905), known by the acronym “Aderet.” The Aderet was rabbi in the towns of Mir and Ponovezh and, in his last years, Assistant Rabbi of Yerushalayim. Here, he discusses a complex halachic question regarding “techum Shabbat” (the limitation on going more than 2,000 amot [3,000-4,000 feet] on Shabbat) and “eruv techumim” (by which one may extend his techum Shabbat; different from an “eruv” that permits carrying). Through his discussion, we learn of several challenges facing Jews in Yerushalayim circa 1902.
The elders who live in the wonderful building called the “Moshav Zekeinim” / “Elders Home,” built specially for them on the outskirts of the city, asked: Given that the distance from there to the closest courtyard is 800 amot [1,200-1,600 feet], their techum ends in the middle of the Holy City, Yerushalayim [and they can walk no further]. Can they place their eruv techumim within the city so that the whole city will be considered their domain? This issue was raised by R’ Yaakov, may his light shine, known as “R’ Yaakov Amerikaner.” R’ Shmuel Salant, may his light shine [1816-1909; Rabbi of Yerushalayim], said that the entire city can be considered one domain only if it is walled or has an eruv, but we don’t have permission [from the government] to make an eruv, and the wall has a breach [presumably referring to the opening next to Jaffa Gate], so the city has the status of an open field. (Har Ha’moriah § 13)
Later in his journal (§ 58), the Aderet writes:

I was asked regarding the Moshav Zekeinim in the Holy City, the first building when you come from Yaffo, which is distant from the City and you can’t get from there to the city on Shabbat–what should they do as far as reading the megillah, whether of the 15th as in the city or on the 14th because it is distant from the city one mil [a Talmudic measure] and the city can’t be seen from there? There already was a discussion here in Yerushalayim in 5647 [1887] regarding the new developments outside the walls, and some maintained that even they should read on the 14th. . .

One can ask about the Old City itself [whether it still qualifies as a city walled since the time of Yehoshua bin Nun], since for years, due to our many sins, Yerushalayim had no Jews. Ramban z”l [1194-1270] wrote in his letter [quoted in last week’s Hamaayan] that he found only two Jews in the City. . . But, let us not speak against that which was practiced here from the earliest days by awesome scholars, the rabbis of the Ashkenazim and the Sephardim z”l. . .

The editors hope these brief ‘snippets’ will engender further study and discussion of Torah topics (‘lehagdil Torah u’leha’adirah’), and your letters are appreciated. Web archives at start with 5758 (1997) and may be retrieved from the Hamaayan page.

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