What’s the Prime theme of the Book of בראשית? Definitely not the תרי”ג מצוות. Just that simple. Making a shallow reactionary reading – fails to discern the forest through all the trees! A tits on a boar hog טיפש פשט – utterly pathetic.
What’s the Prime theme of the Book of בראשית? Duh. Turn to the common denominator in all Yom Tov tefillot!
Learn: אתה בחרתנו מכל העמים, אהבת אותנו ורצית בנו, ורוממתנו ובו.The Book of בראשית – תמיד מעשה בראשית, tohor time oriented Av commandments which create from nothing continuously in all generations the chosen Cohen nation from the midsts of the Goyim.
The Judgment Day of the Brit faith ie pursuit of judicial justice inside the oath sworn lands: Blessing or Curse/Life or Death. Does the Chosen Cohen nation pursue faith לשמה or לא לשמה. Clearly if we pursue the oath brit faith ie righteous pursuit of justice whereby judicial Sanhedrin courts impose fair compensation of damages inflicted by party A upon party B; like the brothers casting Yosef into a well and selling him as a slave to Egypt.
No justice, obervance of the Torah לא לשמה. Yosef failed to give מחילה to his brothers and bless them with the Chosen first born Cohen people blessing like as did both Yaacov and Moshe Rabbeinu… the Torah curse of g’lut. Arose a new Par’o who did not know Yosef!
mosckerr
K’vanna of the entire Book of בראשית
What’s the Prime theme of the Book of בראשית? Definitely not the תרי”ג מצוות. Just that simple. Making a shallow reactionary reading – fails to discern the forest through all the trees! A tits on a boar hog טיפש פשט – utterly pathetic.
What’s the Prime theme of the Book of בראשית? Duh. Turn to the common denominator in all Yom Tov tefillot!
Learn: אתה בחרתנו מכל העמים, אהבת אותנו ורצית בנו, ורוממתנו ובו.The Book of בראשית – תמיד מעשה בראשית, tohor time oriented Av commandments which create from nothing continuously in all generations the chosen Cohen nation from the midsts of the Goyim.
The Judgment Day of the Brit faith ie pursuit of judicial justice inside the oath sworn lands: Blessing or Curse/Life or Death. Does the Chosen Cohen nation pursue faith לשמה or לא לשמה. Clearly if we pursue the oath brit faith ie righteous pursuit of justice whereby judicial Sanhedrin courts impose fair compensation of damages inflicted by party A upon party B; like the brothers casting Yosef into a well and selling him as a slave to Egypt.
No justice, obervance of the Torah לא לשמה. Yosef failed to give מחילה to his brothers and bless them with the Chosen first born Cohen people blessing like as did both Yaacov and Moshe Rabbeinu… the Torah curse of g’lut. Arose a new Par’o who did not know Yosef!
mosckerr
Amalekites have no shame
Tefillah
When Abraham greeted the three angels after his brit milah (circumcision), he did not recite a specific tefillah (prayer) as we might think of it today. Instead, the Torah describes his actions and words as expressions of hospitality and kindness. While this narrative does not include a formal prayer, Abraham’s actions and words are considered a profound expression of his faith, kindness, and dedication to serving others, even in his own time of need. This story is often cited as an example of the importance of hospitality and caring for others in Jewish tradition.
After Yaacov had the dream of the ladder reaching to heaven, he made a significant vow to God. This event is described in בראשית כח:י – כב. In his dream, Jacob saw angels ascending and descending a ladder, and HaShem promised him the land which he swore to cause Avraham and Yitzak to inherit; the blessing Yitzak blessed his chosen first born Cohen son. Jacob’s dedication of the stone as a pillar and his promise to give a tenth of his possessions also signify his devotion and gratitude.
Giving tzedakah, indeed the essential mitzvah, learned from the above Torah precedents touching the k’vanna of tohor time oriented commandments. Jewish tradition, all tefillah qualifies as a tohor time oriented commandment, including tefillah for healing. The act of giving tzedakah, seen as a way to invoke divine mercy and blessings, including for health and healing.
This concept rooted in Torah common law precedents of acts of kindness and charity can help to elevate toldot prayer, which has no k’vanna to Av tefillah which has k’vanna תמיד מעשה בראשית. The Talmud and various Jewish texts emphasize the importance of tzedakah as the prime precedent for tefillah. Highlighting the act of tzedakah in seeking divine favor and support.
In the context of a tefillah for healing, giving tzedakah seen as a way to demonstrate compassion and righteousness, aligning oneself with the values of justice and mercy that are central to Jewish faith. This practice reflects the broader principle that our actions, particularly those that benefit others, can have a profound impact on our spiritual and physical well-being.
Tefillah
https://ssdsboston.org/dvar-torah-vayeitzei-2024-5785-%d7%95%d7%99%d7%a6%d7%90/
When Abraham greeted the three angels after his brit milah (circumcision), he did not recite a specific tefillah (prayer) as we might think of it today. Instead, the Torah describes his actions and words as expressions of hospitality and kindness. While this narrative does not include a formal prayer, Abraham’s actions and words are considered a profound expression of his faith, kindness, and dedication to serving others, even in his own time of need. This story is often cited as an example of the importance of hospitality and caring for others in Jewish tradition.
After Yaacov had the dream of the ladder reaching to heaven, he made a significant vow to God. This event is described in בראשית כח:י – כב. In his dream, Jacob saw angels ascending and descending a ladder, and HaShem promised him the land which he swore to cause Avraham and Yitzak to inherit; the blessing Yitzak blessed his chosen first born Cohen son. Jacob’s dedication of the stone as a pillar and his promise to give a tenth of his possessions also signify his devotion and gratitude.
Giving tzedakah, indeed the essential mitzvah, learned from the above Torah precedents touching the k’vanna of tohor time oriented commandments. Jewish tradition, all tefillah qualifies as a tohor time oriented commandment, including tefillah for healing. The act of giving tzedakah, seen as a way to invoke divine mercy and blessings, including for health and healing.
This concept rooted in Torah common law precedents of acts of kindness and charity can help to elevate toldot prayer, which has no k’vanna to Av tefillah which has k’vanna תמיד מעשה בראשית. The Talmud and various Jewish texts emphasize the importance of tzedakah as the prime precedent for tefillah. Highlighting the act of tzedakah in seeking divine favor and support.
In the context of a tefillah for healing, giving tzedakah seen as a way to demonstrate compassion and righteousness, aligning oneself with the values of justice and mercy that are central to Jewish faith. This practice reflects the broader principle that our actions, particularly those that benefit others, can have a profound impact on our spiritual and physical well-being.
Tefillah
When Abraham greeted the three angels after his brit milah (circumcision), he did not recite a specific tefillah (prayer) as we might think of it today. Instead, the Torah describes his actions and words as expressions of hospitality and kindness. While this narrative does not include a formal prayer, Abraham’s actions and words are considered a profound expression of his faith, kindness, and dedication to serving others, even in his own time of need. This story is often cited as an example of the importance of hospitality and caring for others in Jewish tradition.
After Yaacov had the dream of the ladder reaching to heaven, he made a significant vow to God. This event is described in בראשית כח:י – כב. In his dream, Jacob saw angels ascending and descending a ladder, and HaShem promised him the land which he swore to cause Avraham and Yitzak to inherit; the blessing Yitzak blessed his chosen first born Cohen son. Jacob’s dedication of the stone as a pillar and his promise to give a tenth of his possessions also signify his devotion and gratitude.
Giving tzedakah, indeed the essential mitzvah, learned from the above Torah precedents touching the k’vanna of tohor time oriented commandments. Jewish tradition, all tefillah qualifies as a tohor time oriented commandment, including tefillah for healing. The act of giving tzedakah, seen as a way to invoke divine mercy and blessings, including for health and healing.
This concept rooted in Torah common law precedents of acts of kindness and charity can help to elevate toldot prayer, which has no k’vanna to Av tefillah which has k’vanna תמיד מעשה בראשית. The Talmud and various Jewish texts emphasize the importance of tzedakah as the prime precedent for tefillah. Highlighting the act of tzedakah in seeking divine favor and support.
In the context of a tefillah for healing, giving tzedakah seen as a way to demonstrate compassion and righteousness, aligning oneself with the values of justice and mercy that are central to Jewish faith. This practice reflects the broader principle that our actions, particularly those that benefit others, can have a profound impact on our spiritual and physical well-being.
Tefillah
When Abraham greeted the three angels after his brit milah (circumcision), he did not recite a specific tefillah (prayer) as we might think of it today. Instead, the Torah describes his actions and words as expressions of hospitality and kindness. While this narrative does not include a formal prayer, Abraham’s actions and words are considered a profound expression of his faith, kindness, and dedication to serving others, even in his own time of need. This story is often cited as an example of the importance of hospitality and caring for others in Jewish tradition.
After Yaacov had the dream of the ladder reaching to heaven, he made a significant vow to God. This event is described in בראשית כח:י – כב. In his dream, Jacob saw angels ascending and descending a ladder, and HaShem promised him the land which he swore to cause Avraham and Yitzak to inherit; the blessing Yitzak blessed his chosen first born Cohen son. Jacob’s dedication of the stone as a pillar and his promise to give a tenth of his possessions also signify his devotion and gratitude.
Giving tzedakah, indeed the essential mitzvah, learned from the above Torah precedents touching the k’vanna of tohor time oriented commandments. Jewish tradition, all tefillah qualifies as a tohor time oriented commandment, including tefillah for healing. The act of giving tzedakah, seen as a way to invoke divine mercy and blessings, including for health and healing.
This concept rooted in Torah common law precedents of acts of kindness and charity can help to elevate toldot prayer, which has no k’vanna to Av tefillah which has k’vanna תמיד מעשה בראשית. The Talmud and various Jewish texts emphasize the importance of tzedakah as the prime precedent for tefillah. Highlighting the act of tzedakah in seeking divine favor and support.
In the context of a tefillah for healing, giving tzedakah seen as a way to demonstrate compassion and righteousness, aligning oneself with the values of justice and mercy that are central to Jewish faith. This practice reflects the broader principle that our actions, particularly those that benefit others, can have a profound impact on our spiritual and physical well-being.
Tefillah
When Abraham greeted the three angels after his brit milah (circumcision), he did not recite a specific tefillah (prayer) as we might think of it today. Instead, the Torah describes his actions and words as expressions of hospitality and kindness. While this narrative does not include a formal prayer, Abraham’s actions and words are considered a profound expression of his faith, kindness, and dedication to serving others, even in his own time of need. This story is often cited as an example of the importance of hospitality and caring for others in Jewish tradition.
After Yaacov had the dream of the ladder reaching to heaven, he made a significant vow to God. This event is described in בראשית כח:י – כב. In his dream, Jacob saw angels ascending and descending a ladder, and HaShem promised him the land which he swore to cause Avraham and Yitzak to inherit; the blessing Yitzak blessed his chosen first born Cohen son. Jacob’s dedication of the stone as a pillar and his promise to give a tenth of his possessions also signify his devotion and gratitude.
Giving tzedakah, indeed the essential mitzvah, learned from the above Torah precedents touching the k’vanna of tohor time oriented commandments. Jewish tradition, all tefillah qualifies as a tohor time oriented commandment, including tefillah for healing. The act of giving tzedakah, seen as a way to invoke divine mercy and blessings, including for health and healing.
This concept rooted in Torah common law precedents of acts of kindness and charity can help to elevate toldot prayer, which has no k’vanna to Av tefillah which has k’vanna תמיד מעשה בראשית. The Talmud and various Jewish texts emphasize the importance of tzedakah as the prime precedent for tefillah. Highlighting the act of tzedakah in seeking divine favor and support.
In the context of a tefillah for healing, giving tzedakah seen as a way to demonstrate compassion and righteousness, aligning oneself with the values of justice and mercy that are central to Jewish faith. This practice reflects the broader principle that our actions, particularly those that benefit others, can have a profound impact on our spiritual and physical well-being.
Tefillah
When Abraham greeted the three angels after his brit milah (circumcision), he did not recite a specific tefillah (prayer) as we might think of it today. Instead, the Torah describes his actions and words as expressions of hospitality and kindness. While this narrative does not include a formal prayer, Abraham’s actions and words are considered a profound expression of his faith, kindness, and dedication to serving others, even in his own time of need. This story is often cited as an example of the importance of hospitality and caring for others in Jewish tradition.
After Yaacov had the dream of the ladder reaching to heaven, he made a significant vow to God. This event is described in בראשית כח:י – כב. In his dream, Jacob saw angels ascending and descending a ladder, and HaShem promised him the land which he swore to cause Avraham and Yitzak to inherit; the blessing Yitzak blessed his chosen first born Cohen son. Jacob’s dedication of the stone as a pillar and his promise to give a tenth of his possessions also signify his devotion and gratitude.
Giving tzedakah, indeed the essential mitzvah, learned from the above Torah precedents touching the k’vanna of tohor time oriented commandments. Jewish tradition, all tefillah qualifies as a tohor time oriented commandment, including tefillah for healing. The act of giving tzedakah, seen as a way to invoke divine mercy and blessings, including for health and healing.
This concept rooted in Torah common law precedents of acts of kindness and charity can help to elevate toldot prayer, which has no k’vanna to Av tefillah which has k’vanna תמיד מעשה בראשית. The Talmud and various Jewish texts emphasize the importance of tzedakah as the prime precedent for tefillah. Highlighting the act of tzedakah in seeking divine favor and support.
In the context of a tefillah for healing, giving tzedakah seen as a way to demonstrate compassion and righteousness, aligning oneself with the values of justice and mercy that are central to Jewish faith. This practice reflects the broader principle that our actions, particularly those that benefit others, can have a profound impact on our spiritual and physical well-being.
Tefillah
When Abraham greeted the three angels after his brit milah (circumcision), he did not recite a specific tefillah (prayer) as we might think of it today. Instead, the Torah describes his actions and words as expressions of hospitality and kindness. While this narrative does not include a formal prayer, Abraham’s actions and words are considered a profound expression of his faith, kindness, and dedication to serving others, even in his own time of need. This story is often cited as an example of the importance of hospitality and caring for others in Jewish tradition.
After Yaacov had the dream of the ladder reaching to heaven, he made a significant vow to God. This event is described in בראשית כח:י – כב. In his dream, Jacob saw angels ascending and descending a ladder, and HaShem promised him the land which he swore to cause Avraham and Yitzak to inherit; the blessing Yitzak blessed his chosen first born Cohen son. Jacob’s dedication of the stone as a pillar and his promise to give a tenth of his possessions also signify his devotion and gratitude.
Giving tzedakah, indeed the essential mitzvah, learned from the above Torah precedents touching the k’vanna of tohor time oriented commandments. Jewish tradition, all tefillah qualifies as a tohor time oriented commandment, including tefillah for healing. The act of giving tzedakah, seen as a way to invoke divine mercy and blessings, including for health and healing.
This concept rooted in Torah common law precedents of acts of kindness and charity can help to elevate toldot prayer, which has no k’vanna to Av tefillah which has k’vanna תמיד מעשה בראשית. The Talmud and various Jewish texts emphasize the importance of tzedakah as the prime precedent for tefillah. Highlighting the act of tzedakah in seeking divine favor and support.
In the context of a tefillah for healing, giving tzedakah seen as a way to demonstrate compassion and righteousness, aligning oneself with the values of justice and mercy that are central to Jewish faith. This practice reflects the broader principle that our actions, particularly those that benefit others, can have a profound impact on our spiritual and physical well-being.
Conflict Resolution 