One in Messiah Congregation

Shabbat Shalom

March 22, 2008 - Adar 2, 14th day

God has His own calendar

Esth.9 [1] Now in the twelfth month, that is, the month Adar

אדר a-dar - A primitive root; to expand, that is, be great or (figuratively) magnificent: - (become) glorious, honorable – (Purim)


Why are we here today?

The 4th Commandment is a part of the covenant given to us at mount Sinai

We read from law and the prophets every Sabbath. Sixth times in the Gospels and letters it uses the word Sabbath.

Acts 13 [13] Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: and John departing from them returned to Jerusalem. [14] But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sat down. [15] And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on.

[27] For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning him.

[42] And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath.

[44]And the next sabbath day came almost the whole city together to hear the word of God

Acts 15 [21] For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.

Luke 4 [16] And he, Yeshua / Jesus came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read.[17] And there was delivered unto him the book of the prophet Esaias.

Part of a Torah Portion - KI TISA ( When thou take- to lift, bear up, carry)

Exod. 31 [13] Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep : for it is a sign between me and you throughout your generations; that ye may know that I am the LORD that doth sanctify you.

[16] Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant . [17] It is a sign between me and the children of Israel for ever: for in six days the LORD made heaven and earth, and on the seventh day he rested, and was refreshed.

Ezek. 20 [12] Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the LORD that sanctify them.

[20] And hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am the LORD your God.

Luke 23 [56] And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment.

Messiah Yeshua speaking of the future: Matt.24 [20] But pray ye that your flight be not in the winter, neither on the sabbath day:


Torah portion - In Vayikra (and he called) צַו TSAV command - Lev. 6:8 - 8:36, Jer. 7:21-8:3; 9:22-23, Heb. 10:19-25


Let's talk about the Spring Feasts and Holy Days

God's New Year, Passover, Feast of Unleavened Bread, First fruits, Feasts of Weeks

New Year - 1st Month of God (Aviv/Nisan) will be April 8th

Passover Aviv 14th is on Monday, April 21st

First day of Unleavened bread will be Tuesday, April 22nd (Sabbath)

First Fruits is on Sunday, April 27th - Aviv 20

Last day of Unleavened Bread (Aviv 21) will be Monday, April 28th (Sabbath)

2nd Month of God (Zif / Ziv) will be May 7th

3rd Month of God Sivan will be on Friday, June 6th

Feast of Weeks will be Sunday, June 15th (Sabbath)


Today's Topic - Beware of Mother Goddess Worship


Easter - Astarte, one of the titles of Beltis, "The Queen of Heaven’’. found on Assyrian monuments as ‘‘Ishtar’’

goddess of spring

fertile rabbits, and colored Easter eggs

Ashtoreth the goddess of the Zidonians

the great goddess Diana

Sabbath Queen doctrine


All this below is a cover-up of the Feasts of the Lord

Let’s begin:

Easter - fertility goddesses

The pagan worship of Easter (another form of the Queen of Heaven)


The Gregorian calendar is the most widely used calendar in the world today. It is a reform of the Julian calendar, first proposed by the Calabrian doctor Aloysius Lilius, and decreed by Pope Gregory XIII, for whom it was named, on 24 February 1582 by papal bull Inter gravissimas.

This is what happens, every few years, in the Gregorian calendar, made-up in the 1500's, the calendar we use each day of our lives.

"CHECK YOUR Gregorian calendar"

March 23 - 2008 - Easter (pagan name) - or resurrection day - should be "First Fruits"

April 20 - 2008 - Passover, when the Messiah Yeshua (Jesus) dies

I hope you see this Gregorian calendar has Messiah "rising from the dead" almost "a month before He dies".

Think that over…


Ashtoreth the goddess of the Zidonians - "goddesses"

1Kgs. 11

[1] But king Solomon loved many strange women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites;

[2] Of the nations concerning which the LORD said unto the children of Israel, Ye shall not go in to them, neither shall they come in unto you: for surely they will turn away your heart after their gods: Solomon clave unto these in love.

[3] And he had seven hundred wives, princesses, and three hundred concubines: and his wives turned away his heart.

[4] For it came to pass, when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with the LORD his God, as was the heart of David his father.

[5] For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites.

[6] And Solomon did evil in the sight of the LORD, and went not fully after the LORD, as did David his father.

[7] Then did Solomon build an high place for
Chemosh, the abomination of Moab, in the hill that is before Jerusalem, and for Molech, the abomination of the children of Ammon.

[8] And likewise did he for all his strange wives, which burnt incense and sacrificed unto their gods.

[9] And the LORD was angry with Solomon, because his heart was turned from the LORD God of Israel, which had appeared unto him twice,

[10] And had commanded him concerning this thing, that he should not go after other gods: but he kept not that which the LORD commanded.

[11] Wherefore the LORD said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant.

[12] Notwithstanding in thy days I will not do it for David thy father's sake: but I will rend it out of the hand of thy son.

[13] Howbeit I will not rend away all the kingdom; but will give one tribe to thy son for David my servant's sake, and for Jerusalem's sake which I have chosen.

[14] And the LORD stirred up an adversary unto Solomon, Hadad the Edomite: he was of the king's seed in Edom.

[15] For it came to pass, when David was in Edom, and Joab the captain of the host was gone up to bury the slain, after he had smitten every male in Edom;

[16] (For six months did Joab remain there with all Israel, until he had cut off every male in Edom:)

[17] That Hadad fled, he and certain Edomites of his father's servants with him, to go into Egypt; Hadad being yet a little child.

[18] And they arose out of Midian, and came to Paran: and they took men with them out of Paran, and they came to Egypt, unto Pharaoh king of Egypt; which gave him an house, and appointed him victuals, and gave him land.

[19] And Hadad found great favour in the sight of Pharaoh, so that he gave him to wife the sister of his own wife, the sister of Tahpenes the queen.

[20] And the sister of Tahpenes bare him Genubath his son, whom Tahpenes weaned in Pharaoh's house: and Genubath was in Pharaoh's household among the sons of Pharaoh.

[21] And when Hadad heard in Egypt that David slept with his fathers, and that Joab the captain of the host was dead, Hadad said to Pharaoh, Let me depart, that I may go to mine own country.

[22] Then Pharaoh said unto him, But what hast thou lacked with me, that, behold, thou seekest to go to thine own country? And he answered, Nothing: howbeit let me go in any wise.

[23] And God stirred him up another adversary, Rezon the son of Eliadah, which fled from his lord Hadadezer king of Zobah:

[24] And he gathered men unto him, and became captain over a band, when David slew them of Zobah: and they went to Damascus, and dwelt therein, and reigned in Damascus.

[25] And he was an adversary to Israel all the days of Solomon, beside the mischief that Hadad did: and he abhorred Israel, and reigned over Syria.

[26] And Jeroboam the son of Nebat, an Ephrathite of Zereda, Solomon's servant, whose mother's name was Zeruah, a widow woman, even he lifted up his hand against the king.

[27] And this was the cause that he lifted up his hand against the king: Solomon built Millo, and repaired the breaches of the city of David his father.

[28] And the man Jeroboam was a mighty man of valour: and Solomon seeing the young man that he was industrious, he made him ruler over all the charge of the house of Joseph.

[29] And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field:

[30] And Ahijah caught the new garment that was on him, and rent it in twelve pieces:

[31] And he said to Jeroboam, Take thee ten pieces: for thus saith the LORD, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee:

[32] (But he shall have one tribe for my servant David's sake, and for Jerusalem's sake, the city which I have chosen out of all the tribes of Israel:)

[33] Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father.

[34] Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant's sake, whom I chose, because he kept my commandments and my statutes:

[35] But I will take the kingdom out of his son's hand, and will give it unto thee, even ten tribes.

[36] And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there.

[37] And I will take thee, and thou shalt reign according to all that thy soul desireth, and shalt be king over Israel.

[38] And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee.

[39] And I will for this afflict the seed of David, but not for ever.

[40] Solomon sought therefore to kill Jeroboam. And Jeroboam arose, and fled into Egypt, unto Shishak king of Egypt, and was in Egypt until the death of Solomon.

[41] And the rest of the acts of Solomon, and all that he did, and his wisdom, are they not written in the book of the acts of Solomon?

[42] And the time that Solomon reigned in Jerusalem over all Israel was forty years.

[43] And Solomon slept with his fathers, and was buried in the city of David his father: and Rehoboam his son reigned in his stead.

Acts 19

the great goddess Diana

[21] After these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome.

[22] So he sent into Macedonia two of them that ministered unto him, Timotheus and Erastus; but he himself stayed in Asia for a season.

[23] And the same time there arose no small stir about that way.

[24] For a certain man named
Demetrius, a silversmith, which made silver shrines for Diana, brought no small gain unto the craftsmen;

[25] Whom he called together with the workmen of like occupation, and said, Sirs, ye know that by this craft we have our wealth.

[26] Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands:

[27] So that not only this our craft is in danger to be set at nought; but also that the temple of
the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth.

[28] And when they heard these sayings, they were full of wrath, and cried out, saying,
Great is Diana of the Ephesians.

[29] And the whole city was filled with confusion: and having caught Gaius and Aristarchus, men of Macedonia, Paul's companions in travel, they rushed with one accord into the theatre.

[30] And when Paul would have entered in unto the people, the disciples suffered him not.

[31] And certain of the chief of Asia, which were his friends, sent unto him, desiring him that he would not adventure himself into the theatre.
[32] Some therefore cried one thing, and some another: for the assembly was confused; and the more part knew not wherefore they were come together.

[33] And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made his defence unto the people.

[34] But when they knew that he was a Jew, all with one voice about the space of two hours cried out,
Great is Diana of the Ephesians.

[35] And when the townclerk had appeased the people, he said, Ye men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is a worshipper of
the great goddess Diana, and of the image which fell down from Jupiter?

[36] Seeing then that these things cannot be spoken against, ye ought to be quiet, and to do nothing rashly.

[37] For ye have brought hither these men, which are neither robbers of churches, nor yet blasphemers of your

[38] Wherefore if Demetrius, and the craftsmen which are with him, have a matter against any man, the law is open, and there are deputies: let them implead one another.

[39] But if ye inquire any thing concerning other matters, it shall be determined in a lawful assembly.

[40] For we are in danger to be called in question for this day's uproar, there being no cause whereby we may give an account of this concourse.

[41] And when he had thus spoken, he dismissed the assembly.

"queen of heaven"

Jer. 7 [18] The children gather wood, and the fathers kindle the fire, and the women knead their dough, to make cakes to the queen of heaven, and to pour out drink offerings unto other gods, that they may provoke me to anger.

Jer. 44 [17] But we will certainly do whatsoever thing goeth forth out of our own mouth, to burn incense unto the queen of heaven, and to pour out drink offerings unto her, as we have done, we, and our fathers, our kings, and our princes, in the cities of Judah, and in the streets of Jerusalem: for then had we plenty of victuals, and were well, and saw no evil.

[18] But since we left off to burn incense to the queen of heaven, and to pour out drink offerings unto her, we have wanted all things, and have been consumed by the sword and by the famine.

[19] And when we burned incense to the queen of heaven, and poured out drink offerings unto her, did we make her cakes to worship her, and pour out drink offerings unto her, without our men?

[25] Thus saith the LORD of hosts, the God of Israel, saying; Ye and your wives have both spoken with your mouths, and fulfilled with your hand, saying, We will surely perform our vows that we have vowed, to burn incense to the queen of heaven, and to pour out drink offerings unto her: ye will surely accomplish your vows, and surely perform your vows.



Josh. 9 [10] And all that he did to the two kings of the Amorites, that were beyond Jordan, to Sihon king of Heshbon, and to Og king of Bashan, which was at Ashtaroth.

Josh. 12 [4] And the coast of Og king of Bashan, which was of the remnant of the giants, that dwelt at Ashtaroth and at Edrei,

Josh. 13 [12] All the kingdom of Og in Bashan, which reigned in Ashtaroth and in Edrei, who remained of the remnant of the giants: for these did Moses smite, and cast them out.

[31] And half Gilead, and Ashtaroth, and Edrei, cities of the kingdom of Og in Bashan, were pertaining unto the children of Machir the son of Manasseh, even to the one half of the children of Machir by their families.

Judg. 2 [13] And they forsook the LORD, and served Baal and Ashtaroth.

Judg. 10[6] And the children of Israel did evil again in the sight of the LORD, and served Baalim, and Ashtaroth, and the gods of Syria, and the gods of Zidon, and the gods of Moab, and the gods of the children of Ammon, and the gods of the Philistines, and forsook the LORD, and served not him.

1Sam. 7 [3] And Samuel spake unto all the house of Israel, saying, If ye do return unto the LORD with all your hearts, then put away the strange gods and Ashtaroth from among you, and prepare your hearts unto the LORD, and serve him only: and he will deliver you out of the hand of the Philistines. [4] Then the children of Israel did put away Baalim and Ashtaroth, and served the LORD only.

1Sam. 12 [10] And they cried unto the LORD, and said, We have sinned, because we have forsaken the LORD, and have served Baalim and Ashtaroth: but now deliver us out of the hand of our enemies, and we will serve thee.

1Sam. 31 [10] And they put his armour in the house of Ashtaroth: and they fastened his body to the wall of Beth-shan.

1Chr. 6 [71] Unto the sons of Gershom were given out of the family of the half tribe of Manasseh, Golan in Bashan with her suburbs, and Ashtaroth with her suburbs:



The English word Easter is derived from the names "Eostre" - "Eastre" - "Astarte" or Ashtaroth. Astarte was introduced into the British Isles by the Druids and is just another name for Beltis or Ishtar of the Chaldeans and Babylonians.

The book of Judges records that "the children of Israel did evil the sight of the LORD, and served Baalim, and Ashtaroth, ...and forsook the LORD, and served not Him."

Easter is just another name for Ashteroth "The Queen of Heaven." Easter was not considered a "Christian" festival until the fourth century. Early Christians celebrated Passover on the 14th day of the first month and a study of the dates on which Easter is celebrated will reveal that the celebration of Easter is not observed in accordance with the prescribed time for the observance of Passover.

After much debate, the Nicaean council of 325 A.D. decreed that "Easter" should be celebrated on the first Sunday, after the full moon, on or after the vernal equinox. Why was so much debate necessary if "Easter" was a tradition passed down from the Apostles? The answer is that it was not an Apostolic institution, but, an invention of man! They had to make up some rules.

History records that spring festivals in honor of the pagan fertility goddesses and the events associated with them were celebrated at the same time as "Easter". ( ex. eggs, rabbits ) In the year 399 A.D. the Theodosian Code attempted to remove the pagan connotation from those events and banned their observance.

The pagan festival of Easter originated as the worship of the sun goddess, the Babylonian Queen of Heaven who was later worshipped under many names including Ishtar, Cybele, Idaea Mater (the Great Mother), or Astarte for whom the celebration of Easter is named. Easter is not another name for the Passover or Firstfruits and is not celebrated at the Biblically prescribed time.



Reading from
Compton’s Pictured Encyclopedia, 1948, Volume 4, page 140, we find that Easter is the Greatest Festival of the Christian Church, which commemorates the resurrection of Jesus Christ__which festival was named after the ancient Anglo Saxon Goddess of Spring!

EASTER. The greatest festival of the Christian church commemorates the Resurrection of Jesus Christ. It is a movable feast, that is, it is not always held on the same date. The church council of Nicea (a.d. 325) decided that Easter should be celebrated on the first Sunday after the first full moon on or after the vernal equinox (March 21). Easter can come as early as March 22 or as late as April 25.

The name Easter comes from the ancient Anglo-Saxon goddess of spring, Eostre or Ostara, in whose honor an annual spring festival was held.

It is a fully documented historical fact that the day which was chosen by the so-called - Christian Church to celebrate this resurrection, was a day which had been celebrated by pagans from antiquity!

Yes, the only difference between these two celebrations, is the fact that its name was changed to veneer it with Christian Respectability!

It is simply no secret that EASTER originated with the WORSHIP OF A PAGAN GODDESS! This fact is presented almost every time one researches the word Easter.

Compton’s Encyclopedia, 1956, Volume 4, says this about Easter:

‘‘Many Easter customs come from the Old World...colored eggs and rabbits have come from pagan antiquity as symbols of new life...our name ‘Easter’ comes from ‘Eostre’, an ancient Anglo Saxon goddess, originally of the dawn. In pagan times an annual spring festival was held in her honor. Some Easter customs have come from this and other pre-christian spring festivals.’’

Reading about this Pre-Christian spring festival from Funk & Wagnall’s Standard Reference Encyclopedia, 1962, Volume 8, page 2940, we learn:

Although Easter is a Christian festival, it embodies traditions of an ancient time antedating the rise of Christianity. The origin of its name is lost in the dim past; some scholars believe it probably is derived from Eastre, Anglo-Saxon name of a Teutonic goddess of spring and fertility, to whom was dedicated Eastre monath, corresponding to April. Her festival was celebrated on the day of the vernal equinox, and traditions associated with the festival survive in the familiar Easter bunny, symbol of the fertile rabbit, and in the equally familiar colored Easter eggs originally painted with gay hues to represent the sunlight of spring.

Such festivals, and the myths and legends which explain their origin, abounded in ancient religions. The Greek myth of the return of the earth-goddess Demeter from the underworld to the light of day, symbolizing the resurrection of life in the spring after the long hibernation of winter, had its counterpart, among many others, in the Latin legend of Ceres and Persephone. The Phrygians believed that their all-powerful deity went to sleep at the time of the winter solstice, and they performed ceremonies at the spring equinox to awaken him with music and dancing. The universality of such festivals and myths among ancient peoples has led some scholars to interpret the resurrection of Christ as a mystical and exalted variant of fertility myths. (sad)

The Dictionary of Mythology, Folklore, and Symbols, Part 1, page 487 tells us more about this Spring Festival:

‘‘It incorporates some of the ancient Spring Equinox ceremonies of sun worship in which there were phallic rites and spring fires, and in which the deity or offering to the deity was eaten...The festival is symbolized by an ascension Lily...a chick breaking its shell, the colors white and green, the egg, spring flowers, and the Rabbit. The name is related to Astarte, Ashtoreth, Eostre and Ishtar, goddess who visited and rose from the underworld. Easter yields ‘Enduring Eos’... ‘Enduring Dawn’.’’

Part of this spring festival centered around Phallic Rites.

Collier’s Encyclopedia, 1980, Volume 9, page 622, tells us of the Babylonian Ishtar Festival Phallic Rites:

The Ishtar Festivals were symbolical of Ishtar as the goddess of love or generation. As the daughter of Sin, the moon god, she was the Mother Goddess who presided over child birth; and women, in her honor, sacrificed their virginity on the feast day or became temple prostitutes, their earnings being a source of revenue for the temple priests and servants.

We learn about these Temple Prostitutes from The Interpreter’s Dictionary of The Bible, Volume 3, pages 933-934:

a. The roll of the sacred prostitute in the fertility cult. The prostitute who was an official of the cult in ancient Israel and nearby lands of biblical times exercised an important function. This religion was predicated upon the belief that the processes of nature were controlled by the relations between gods and goddess. Projecting their understanding of their own sexual activities, the worshipers of these deities, through the use of imitative magic, engaged in sexual intercourse with devotees of the shrine, in the belief that this would encourage the gods and goddesses to do likewise. Only by sexual relations among the deities could man’s desire for increase in herds and fields, as well as in his own family, be realized. In Israel the gods Baal and Asherah were especially prominent (see BAAL; ASHERAH; FERTILITY CULTS). These competed with Yehovah the God of Israel and, in some cases, may have produced hybrid Yahweh-Baal cults. Attached to the shrines of these cults were priests as well as prostitutes, both male and female. Their chief service was sexual in nature__the offering of their bodies for ritual purposes.

Sexual relations for ritual purposes was the ceremony for the Fertility Cults. The Interpreter’s Dictionary, Volume 2, page 265 says:

FERTILITY CULTS. The oldest common feature of the religions of the ancient Near East was the worship of a great mother-goddess, the personification of fertility. Associated with her, usually as a consort, was a young god who died and came to life again, like the vegetation which quickly withers but blooms again. The manner of the young god’s demise was variously conceived in the myths: he was slain by another god, by wild animals, by reapers, by self-emasculation, by burning, by drowning. In some variations of the theme, he simply absconded. His absence produced infertility of the earth, of man, and of beast. His consort mourned and searched for him. His return brought renewed fertility and rejoicing.

In Mesopotamia the divine couple appear as Ishtar and Tammuz, in Egypt as Isis and Osiris. Later in Asia Minor, the Magna Mater is Cybele and her young lover is Attis. In Syria in the second millennium b.c., as seen in the Ugaritic myths, the dying and rising god is Baal-Hadad, who is slain by Mot (Death) and mourned and avenged by his sister/consort, the violent virgin Anath. In the Ugaritic myths there is some confusion in the roles of the goddesses. The great mother-goddess Asherah, the wife of the senescent chief god El, seems on the way to becoming the consort of the rising young god Baal, with whom we find her associated in the O.T. Ashtarte also appears in the Ugaritic myths, but she has a minor and undistinguished role.

The TaNaK furnishes abundant evidence as to the character of the religion of the land into which the Israelites came. Fertility rites were practiced at the numerous shrines which dotted the land, as well as at the major sanctuaries. The Israelites absorbed the Canaanite ways and learned to identify their god with Baal, whose rains brought fertility to the land. A characteristic feature of the fertility cult was sacral sexual intercourse by priests and priestesses and other specially consecrated persons, sacred prostitutes of both sexes, intended to emulate and stimulate the deities who bestowed fertility. The agricultural cult stressed the sacrifice or common meal in which the gods, priests, and people partook. Wine was consumed in great quantity in thanksgiving to Baal for the fertility of the vineyards. The wine also helped induce ecstatic frenzy, which was climaxed by self-laceration, and sometimes even by self-emasculation. Child-sacrifice was also a feature of the rites. It was not simply a cult of wine, women, and song, but a matter of life and death in which the dearest things of life, and life itself, were offered to ensure the ongoing of life.

Reading on page 103 of The Two Babylons, by Alexander Hislop, 1959, we find that Easter and Ishtar are the same:

Then look at Easter. What means the term Easter itself? It bears its Chaldean origin on its very forehead. Easter is nothing else than ‘‘Astarte’’, one of the titles of Beltis, ‘‘The Queen of Heaven’’ whose name, as ‘‘pronounced’’ by the people of Nineveh, was evidently identical with that now in common use in this country. That ‘name’, as found by Layard on the Assyrian monuments, is ‘‘Ishtar’’.

The Two Babylons by Alexander Hislop tells us of the doctrines of Semiramis:

‘‘She (Semiramis) taught that he (Nimrod the Babe) was a god-child; that he was Nimrod, their leader reborn; that she and her child were divine. This story was widely known in ancient Babylon and developed into a well established worship__The Worship of The Mother and Child!

Numerous monuments of Babylon show the goddess Mother Semiramis with her child Tammuz in her arms.’’

ISHTAR (pronounced EASTER) of Assyria was worshiped in Pagan Antiquity during her spring festival!

Collier’s Encyclopedia, 1980, Volume 15, page 748, gives us this information:

Ishtar, goddess of love and war, the most important goddess of the Sumero-Akkadian pantheon. Her name in Sumerian is Inanna (lady of heaven). She was sister of the sun god Shamash and daughter of the moon god Sin. Ishtar was equated with the planet Venus. Her symbol was a star inscribed in a circle. As goddess of war, she was often represented sitting upon a lion. As goddess of physical love, she was patron of the temple prostitutes. She was also considered the merciful mother who intercedes with the gods on behalf of her worshipers. Throughout Mesopotamian history she was worshiped under various names in many cities; one of the chief centers of her cult was Uruk.

Astarte of Phoenicia was the offshoot of Ishtar of Assyria. To the Hebrews, this abomination was known as Ashtoreth__Ashtoroth.

From Collier’s Encyclopedia, Volume 3, page 13, we read:

ASHTAROTH - the plural of the Hebrew ‘Ashto-reth, the Phoenician-Canaanite goddess Astarte, deity of fertility, reproduction, and war . The use of the plural form probably indicates a general designation for the collective female deities of the Canaanites, just as the plural Baalim refer to the male deities.

Watson’s Biblical and Archaeological Dictionary, 1833, tells us more about this mother goddess, Ashtaroth:

ASHTAROTH, or ASTARTE, a goddess of the Zidonians. The word Ashtaroth properly signifies flocks of sheep, or goats; and sometimes the grove, or woods, because she was goddess of woods, and groves were her temples. In groves consecrated to her, such lasciviousness was committed as rendered her worship infamous. She was also called the queen of heaven; and sometimes her worship is said to be that of ‘‘the host of heaven.’’ She was certainly represented in the same manner as Isis, with cow’s horns on her head, to denote the increase and decrease of the moon. Cicero calls her the fourth Venus of the Syrians. She is almost always joined with Baal, and is called a god, the scriptures having no particular word to express a goddess.

It is believed that the moon was adored in this idol. Her temples generally accompanied those of the sun; and while bloody sacrifices or human victims were offered to Baal, bread, liquors, and perfumes were presented to Astarte. For her, tables were prepared upon the flat terrace-roofs of houses, near gates, in porches, and at crossways, on the first day of every month; and this was called by the Greeks, Hecate’s supper. Solomon, seduced by his foreign wives, introduced the worship of Ashtaroth into Israel; but Jezebel, daughter of the king of Tyre, and wife to Ahab, principally established her worship. She caused altars to be erected to this idol in every part of Israel; and at one time four hundred priests attended the worship of Ashtaroth, I Kings 18:7.

The Interpreter’s Dictionary, Volume 3, page 975, tells us of Ishtar’s role as The Queen of Heaven:

Ishtar, the goddess of love and fertility, who was identified with the Venus Star and is actually entitled ‘‘Mistress of Heaven’’ in the Amarna tablets. The difficulty is that the Venus Star was regarded in Israel as a male deity (see DAY STAR), though the cult of the goddess Ishtar may have been introduced from Mesopotamia under Manasseh. It is possible that Astarte, or ASHTORETH, the Canaanite fertility-goddess, whose cult was well established in Israel, had preserved more traces of her astral character as the female counterpart of Athtar than the evidence of the O.T. or the Ras Shamra texts indicates. The title ‘‘Queen of Heaven’’ is applied in an Egyptian inscription from the Nineteenth Dynasty at Beth-shan to ‘‘Antit,’’ the Canaanite fertility-goddess Anat, who is termed ‘‘Queen of Heaven and Mistress of the Gods.’’ This is the most active goddess in the Ras Shamra Texts, but in Israel her functions seem to have been taken over largely by Ashtoreth.

We find this information about Ashtoreth from The International Standard Bible Encyclopedia, 1979, Volume 1, pages 319-320:

ASHTORETH ashte-reth [Heb. ‘astoret. pl. ‘astarôt; Gk. Astarte]. A goddess of Canaan and Phoenicia whose name and cult were derived from Babylonia, where Ishtar represented the evening and morning stars and was accordingly androgynous in origin. Under Semitic influence, however, she became solely female, although retaining a trace of her original character by standing on equal footing with the male divinities. From Babylonia the worship of the goddess was carried to the Semites of the West, and in most instances the feminine suffix was attached to her name; where this was not the case the deity was regarded as a male. On the Moabite Stone, for example, ‘Ashtar is identified with Chemosh, and in the inscriptions of southern Arabia ‘Athtar is a god. On the other hand, in the name Atargatis (2 Macc. 12:26), ‘Atar, without the feminine suffix, is identified with the goddess ‘Athah or ‘Athi (Gk. Gatis). The cult of the Greek Aphrodite in Cyprus was borrowed from that of Ashtoreth; that the Greek name also is a modification of Ashtoreth is doubtful. It is maintained, however, that the vowels of Heb. ‘astoret were borrowed from boset (‘‘shame’’) in order to indicate the abhorrence the Hebrew scribes felt toward paganism and idolatry.

In Babylonia and Assyria Ishtar was the goddess of love and war. An old Babylonian legend relates how the descent of Ishtar into Hades in search of her dead husband Tammuz was followed by the cessation of marriage and birth in both earth and heaven; and the temples of the goddess at Nineveh and Arbela, around which the two cities afterward grew, were dedicated to her as the goddess of war. As such she appeared to one of Ashurbanipal’s seers and encouraged the Assyrian king to march against Elam. The other goddesses of Babylonia, who were little more than reflections of a god, tended to merge into Ishtar, who thus became a type of the female divinity, a personification of the productive principle in nature, and more especially the mother and creatress of mankind.

In Babylonia Ishtar was identified with Venus. Like Venus, Ishtar was the goddess of erotic love and fertility. Her chief seat of worship was Uruk (Erech), where prostitution was practiced in her name and she was served with immoral rites by bands of men and women. In Assyria, where the warlike side of the goddess was predominant, no such rites seem to have been practiced, and instead prophetesses to whom she delivered oracles were attached to her temples.

From various Egyptian sources it appears that Astarte or Ashtoreth was highly regarded in the Late Bronze Age.

Reading on pages 412-413 of

Unger’s Bible Dictionary, we find this information about Ashtoreth-Astarte:

Ash'toreth (ashto-reth), Astarte, a Canaanite goddess. In south Arabic the name is found as ‘Athtar (apparently from ‘athara, to be fertile, to irrigate), a god identified with the planet Venus. The name is cognate with Babylonian Ishtar, the goddess of sensual love, maternity and fertility. Licentious worship was conducted in honor of her. As Asherah and Anat of Ras Shamra she was the patroness of war as well as sex and is sometimes identified with these goddesses. The Amarna Letters present Ashtoreth as Ashtartu. In the Ras Shamra Tablets are found both the masculine form ‘Athtar and the feminine ‘Athtart. Ashtoreth worship was early entrenched at Sidon (I Kings 11:5, 33; II Kings 23:13). Her polluting cult even presented a danger to early Israel (Judg. 2:13; 10:6). Solomon succumbed to her voluptuous worship (I Kings 11:5; II Kings 23:13). The peculiar vocalization Ashtoreth instead of the more primitive Ashtaroth is evidently a deliberate alteration by the Hebrews to express their abhorrence for her cult by giving her the vowels of their word for ‘‘shame’’ (bosheth). M. F. U.

The Interpreter’s Dictionary, Volume 1, page 252 says:

The antipathy toward the Asherah on the part of the Hebrew leaders was due to the fact that the goddess and the cult object of the same name were associated with the fertility religion of a foreign people and as such involved a mythology and a cultus which were obnoxious to the champions of Yahweh.

Unger’s Bible Dictionary, page 412, gives us this information about Asherah:

Asherah (a-shera), plural, Asherim, a pagan goddess, who is found in the Ras Shamra epic religious texts discovered at Ugarit in North Syria (1929-1937), as Asherat, ‘‘Lady of the Sea’’ and consort of El. She was the chief goddess of Tyre in the 15th century b.c. with the appellation Qudshu, ‘‘holiness.’’ In the Old Testament Asherah appears as a goddess by the side of Baal, whose consort she evidently came to be, at least among the Canaanites of the South. However, most Biblical references to the name point clearly to some cult object of wood, which might be worshiped or cut down and burned, and which was certainly the goddess’ image (I Kings 15:13; II Kings 21:7). Her prophets are mentioned (I Kings l8:19) and the vessels used in her service referred to (II Kings 23:4). Her cult object, whatever it was, was utterly detestable to faithful worshipers of Yahweh (I Kings 15:13) and was set up on the high places beside the ‘‘altars of incense’’ (hammanim) and the stone pillars (masseboth). Indeed, the stone pillars seem to have represented the male god Baal (cf. Judg. 6:28), while the cult object of Ashera, probably a tree or pole, constituted a symbol of this goddess (See W. L. Reed’s The Asherah in the Old Testament, Texas Christian University Press). But Asherah was only one manifestation of a chief goddess of Western Asia, regarded now as the wife, now as the sister of the principal Canaanite god El. Other names of this deity were Ashtoreth (Astarte) and Anath. Frequently represented as a nude woman bestride a lion with a lily in one hand and a serpent in the other, and styled Qudshu ‘‘the Holiness,’’ that is, ‘‘the Holy One’’ in a perverted moral sense, she was a divine courtesan. In the same sense the male prostitutes consecrated to the cult of the Qudshu and prostituting themselves to her honor were styled qedishim, ‘‘sodomites’’ (Deut. 23:18; 1 Kings 14:24; 15:12; 22:46). Characteristically Canaanite the lily symbolizes grace and sex appeal and the serpent fecundity (W. F. Albright, Archaeology and the Religion of Israel, Baltimore, John Hopkins Press, 1942, pages 68-94). At Byblos (Biblical Gebal) on the Mediterranean, north of Sidon, a center dedicated to this goddess has been excavated. She and her colleagues specialized in sex and war and her shrines were temples of legalized vice. Her degraded cult offered a perpetual danger of pollution to Israel and must have sunk to sordid depths as lust and murder were glamorized in Canaanite religion.

On page 413 of Unger’s Bible Dictionary,

we have found that Astarte is the Greek name for the Hebrew Ashtoreth. From Collier’s Encyclopedia, Volume 3, page 97, we find that Astarte-Ashtaroth is merely the Semitic Ishtar__which we have already learned is pronounced Easter:

ASTARTE [aestarti], the Phoenician goddess of fertility and erotic love. The Greek name, ‘‘Astarte’’ was derived from Semitic, ‘‘Ishtar,’’ ‘‘Ashtoreth.’’ Astarte was regarded in Classical antiquity as a moon goddess, perhaps in confusion with some other Semitic deity. In accordance with the literary traditions of the Greco-Romans, Astarte was identified with Selene and Artemis, and more often with Aphrodite. Among the Canaanites, Astarte, like her peer Anath, performed a major function as goddess of fertility.

Egyptian iconography, however, portrayed Astarte in her role as a warlike goddess massacring mankind, young and old. She is represented on plaques (dated 1700-1100 b.c.) as naked, in striking contrast to the modestly garbed Egyptian goddesses. Edward J. Jurji

In Ephesus from primitive times, this MOTHER goddess had been called DIANA, who was worshiped as the goddess of Virginity and Motherhood. She was said to represent the generative powers of nature, and so was pictured with many breasts. A tower shaped crown, symbolizing the Tower of Babylon, adorned her head:

Reading from Bible Manners And Customs, by James M. Freeman, 1972, page 451, we learn these facts about the Mother of all things:

‘‘The circle round her head denotes the nimbus (sin circle) of her glory, the griffins inside of which express its brilliancy. In her breasts are the twelve signs of the zodiac, of which those seen in front are the ram, bull, twins, crab, and lion; they are divided by the hours. Her necklace is composed of acorns, the primeval food of man. Lions are on her arms to denote her power, and her hands are stretched out to show that she is ready to receive all who come to her. Her body is covered with various breasts and monsters, as sirens, sphinxes, and griffins, to show that she is the source of nature, the mother of all things. Her head, hands, and feet are of bronze while the rest of the statue is of alabaster to denote the ever-varying light and shade of the moon’s figure... Like Rhea, she was crowned with turrets, to denote her dominion over terrestrial objects.’’

The English word Easter is derived from the names "Eostre" - "Eastre" - "Astarte" or Ashtaroth. Astarte was introduced into the British Isles by the Druids and is just another name for Beltis or Ishtar of the Chaldeans and Babylonians



Now a surprise in Judaism

The Sabbath Queen doctrine

Beware of made up doctrines like the Queen of Heaven, the Shechinah

( female counterpart of God ) or the Sabbath Queen doctrine.

Below are some examples of how evil they are.

The word Shechinah is 176 times in the man made Talmud.


Scripture says:

Jer.7[ 18] The children gather wood, and the fathers kindle the fire, and the women knead their dough, to make cakes to the queen of heaven, and to pour out drink offerings unto other gods, that they may provoke me to anger.

Jer.44[ 17] But we will certainly do whatsoever thing goeth forth out of our own mouth, to burn incense unto the queen of heaven, and to pour out drink offerings unto her, as we have done, we, and our fathers, our kings, and our princes, in the cities of Judah, and in the streets of Jerusalem: for then had we plenty of victuals, and were well, and saw no evil. [ 18] But since we left off to burn incense to the queen of heaven, and to pour out drink offerings unto her, we have wanted all things, and have been consumed by the sword and by the famine. [19 ] And when we burned incense to the queen of heaven, and poured out drink offerings unto her, did we make her cakes to worship her, and pour out drink offerings unto her, without our men?

[25] Thus saith the LORD of hosts, the God of Israel, saying; Ye and your wives have both spoken with your mouths, and fulfilled with your hand, saying, We will surely perform our vows that we have vowed, to burn incense to the queen of heaven, and to pour out drink offerings unto her: ye will surely accomplish your vows, and surely perform your vows.




During Friday night prayer services, doors are opened to welcome the Sabbath Queen. What does the Sabbath Queen represent in Judaism?


Shabbat is compared esoterically to a bride given to us by God, whom we long for her arrival - (source: Talmud Shabbat 119a).

Though some do open the door, the common custom is just turn around toward the door - (source: "Igrot Moshe" by R' M. Feinstein, O.C. III 45; V 16). With blessings from Jerusalem,

Rabbi Shraga Simmons

The Liturgy treats the Sabbath as a bride and queen, or, as we see in the Mishneh Torah, a king.



Shabbat Table: Challah, Wine and Candles"


The Nature of Shabbat

The Sabbath (or Shabbat, as it is called in Hebrew) is one of the best known and least understood of all Jewish observances. People who do not observe Shabbat think of it as a day filled with stifling restrictions, or as a day of prayer like the Christian Sabbath. But to those who observe Shabbat, it is a precious gift from 29/7/04 , a day of great joy eagerly awaited throughout the week, a time when we can set aside all of our weekday concerns and devote ourselves to higher pursuits. In Jewish literature, poetry and music, Shabbat is described as a bride or queen, as in the popular Shabbat hymn Lecha Dodi Likrat Kallah (come, my beloved, to meet the [Sabbath] bride) . It is said "more than Israel has kept Shabbat, Shabbat has kept Israel."

Talmud Mas. Shabbath 119a

I made it a festive day for the scholars. Raba said: May I be rewarded for that when a disciple came before me in a lawsuit, I did not lay my head upon my pillow before I had sought [points in] his favour.1 Mar son of R. Ashi said: I am unfit to judge in a scholar's lawsuit. What is the reason? He is as dear to me as myself, and a man cannot see [anything] to his own disadvantage.

R. Hanina robed himself and stood at sunset of Sabbath eve [and] exclaimed, "Come and let us go forth to welcome the queen Sabbath." 2 R. Jannai donned his robes, on Sabbath eve and exclaimed, "Come, O bride, Come, O bride!"

Rabbah son of R. Huna visited the home of Rabbah son of R. Nahman, [and] was offered three se'ahs of oiled cakes. "Did you know that I was coming?" asked he. Are you then more important 3 to us than it [the Sabbath]? replied he.

Talmud - Mas. Baba Kama 32b

"Come, let us go forth to meet the bride, the queen!" Some [explicitly] read:". . . to meet Sabbath, the bride, the queen." R. Jannai, [however,] while dressed in his Sabbath attire used to remain standing and say: "Come thou, O queen, come thou, O queen!"

Ode to the Sabbath Queen

Drew Family Weekend 1999

Akiva D. Roth, Ed.M.

Assistant Chaplain/Hillel Director

As the sun begins to set on our campus Drew
It is time to gather and bid you Adieu
We take the time to acknowledge the role you play
On this our special holy day

Whether one attends prayer services in an auditorium
Or takes a nice stroll in the arboretum
Each of us recognizes the uniqueness of the Sabbath day
In his or her own special way

Your presence graces us each and every week
It is your company and inspiration we seek
You permit us to depart from our daily grind
And allow us to nurture the mind

The rest of the week we spend entrenched in technology
But on Shabbat we engage in spirituality
Through changing seasons and times you do remain
From our weekly visit you do not abstain
Each week you usher in our "island in time"
And with us every Friday night you dine

We welcome you into our life
On the Sabbath day we set aside our strife
Your presence is our weekly gift
That gives us that spiritual lift
We all observe Shabbat in a different manner
But to you that is no matter

The time has come to end our sojourn
From our "Shabbat oasis" we must adjourn
We have now finished our piece
Now it is time to say: "I bid you peace."


Sabbath Queen, Author Jerusalem Fohner

Question :

What does it mean when we ask the Sabbath Bride to come?


Throughout Jewish liturgy, G-d is referred to in two aspects; male and female. Where the Sabbath is concerned, it is often likened to the time when the Shechinah, the female aspect of the Lightforce of the Creator, is betrothed to the male aspect of the Lightforce. In the Shabbat hymn "Lecha Dodi", we are inviting the Shabbat Queen to come to her wedding canopy. When the two aspects of the Lightforce are united, the entire universe is in harmony, allowing for the tremendous Light of Shabbat to be revealed in our world.



in the Medieval Jewish Kabbalah

The Jewish mystical "Book Bahir" (Brilliance) appeared ca. 1176 in Provence (Languedoc) in Southern France, that is, in the exact time and geographical location of some of the most intense troubadour activity. The Bahir is one of the books of the early Jewish mystical "Tradition" called the "Kabbalah." Like the songs of 29/7/04 , sections 130-132 of the "Bahir" are modelled on the troubadour's pursuit of the courtly lady -- here especially as regards the pursuit of the mystery of love as symbolic of the pursuit of Divine Wisdom. Translators have also rooted these passages in Christian Gnosticism.

The following excerpt from THE EARLY KABBALAH, edited and introduced by Joseph Dan, Preface by Moshe Idel, translated by Ronald C. Kiener (NY: Paulist Press, 1986).

And what is THE WHOLE EARTH IS FULL OF HIS GLORY? It is all that land which was created in the first day, which is above, corresponding to the Land of Israel, full of the divine Glory. And what is it? Wisdom (Chokmah), as it is written: "Honor (kavod, Glory) of the wise will inherit." And it is said: "Blessed be the Glory of God from Its Place."

And what is this divine Glory? This can be explained by a parable: A king had a great lady in his room. She was loved by all his knights, and she had sons. They all came every day to see the face of the king, and they blessed him. They asked him: "Our mother, where is she?" He said to them, "You cannot see her now." They said; "Blessed is she wherever she is."

What is the meaning of that which is written FROM ITS PLACE? Because no one knows Its place. This is like a king's daughter who came from afar, and nobody knew where she came from. When they saw that she was a fine lady, beautiful and just in all that she did, they said: "She undoubtedly was taken from the side of the light, for her deeds give light to the world." They then asked her: "Where are you from?" She answered: "From my place." They said: "If so, the people of your place must be great! Blessed are you and blessed is your place!



The Sabbath Queen. Psalm 29 on CD titled "Water & Baptism" by Venance Fortunat (mixed vocal ensemble), directed by Anne-Marie Deschamps. l'empreiente digitale/Harmonia Mundi ED13060, 1996.

From the CD liner notes:

"[This] Recitation of Psalm 29 [is] the musical version belonging to the Greek Jews whose ancestors had been driven out of Spain. The chant is very similar to others found in oriental Sephardic communities. It was transcribed early this century [20th] by the famous musicologist Abraham Tsvi Idelsohn (in the THESAURUS OF JEWISH MUSIC). It is one of a group of chants sung to welcome the Sabbath; following the 16th c. kabbalist movement, the Sabbath is compared to a queen whom one goes to meet at sunset every Friday evening."

Anyone reading a non-Hebrew text of Psalm 29 will wonder why it was chosen to celebrate a "Sabbath Queen." Yet if read in Hebrew it is evident that the entire purpose of the psalm is to lead to and rejoice in a final resting place/time -- "YHWH on the flood sits and sits YHVH king forever." In Jewish mysticism the repetition of "sits and sits" (yashab ve-yesheb) deepens and stretches out this sense of completion. In addition YHVH is here named as "king" and therefore the king's "resting forever" is interpreted as His partner and queen.

In the Kabbalist book called ZOHAR (The Book of Enlightenment), which was first distributed in Spain in the late 13th century, there is a hymn called "The Secret of Sabbath" which helps to further identify the Sabbath rest as goddess and queen (see ZOHAR, translation and introduction by Daniel Chanan Matt, Paulist Press, 1983)



The Secret of Sabbath:
She is Sabbath!
United in the secret of One
to draw down upon Her
the secret of One.

The prayer for the entrance of Sabbath:
The holy Throne of Glory is united in the secret of One,
prepared for the High Holy King to rest upon Her.
When Sabbath enters She is alone,
separated from the Other Side,
all judgments removed from Her.
Basking in the oneness of holy light,
She is crowned over and over to face the Holy King.
All powers of wrath and masters of judgment
flee from Her.
Her face shines with a light from beyond;
She is crowned below by the holy people,
and all of them are crowned with new souls.
Then the beginning of prayer
to bless Her with joy and beaming faces:
Barekbu ET YHVH* ha-Mevorakh ,
"Bless ET YHVH, the-Blessed One,"
ET YHVH, blessing Her first.

(*ET-YHVH is another name for 'Shekinah' (the feminine Divine Presence). In the Kabbalah, ET stands for Aleph to Tav, like our Alpha to Omega, or A to Z. Here ET refers to the song itself as the ultimate speech, hymn or prayer. According to the notes of Daniel Chanan Matt's translation, this passage from the ZOHAR is recited in the Sephardic liturgy on Sabbath Eve.)

Illustrations: Artemisia Gentileschi (1593-1652): Detail of JUDITH and WOMAN PLAYING A LUTE (29.7.04 )


Queen Sabbath and its Relationship to Orthodox Women:

Orthodox Jews often refer to the Sabbath as a woman, calling it "Queen Sabbath." This terminology is used to express the great amount of anticipation that leads up to this day of rest. The use of the word Queen then has a dual significance. The Sabbath is sometimes also portrayed as a bride.

This image is especially important to Orthodox women, who for the most part find their primary role in the Jewish community through their position as wife and mother. The Sabbath is primarily focused on finding rest and renewal while spending time with family and friends. The prayers are centered around blessings for the family. This makes the day a time where the primary roles of the women are recognized and praised. In the Reform and Conservative traditions women have a variety of roles t hrough which they can express their religiosity, so the Sabbath becomes less significant in these branches in terms of heightening the role of women.

Blu Greenberg points out that lighting the candles on the Sabbath is one of three mitzvot that women are specifically commanded to perform. Greenberg looks to education and an appreciation for the role that women already do have in Orthodox Judaism as the place to begin before looking for new ways to further the role of women.


The Beauty and Power of Shavuot

In order to connect to the awesome Light of Shavuot we need to understand and appreciate the great opportunity available to us on this day. Many of us know that the Torah was revealed on this day but we do not realize that there was actually much more happening.

The Zohar reveals that the existence of the world was standing in the balance. If the Israelites had not accepted the Torah then the world would have not existed anymore. Why is this? Why would a nations acceptance or rejection of a book of wisdom have such ramifications? Was the destruction of the world a punishment from the Creator for us mortals not accepting his beloved Torah?

The answer lies in a truer understanding of the Torah. Yes, the Torah is made up of letters words and literal meanings, but, more important than all of that is the essence of the Torah. The essence of the Torah is the Light of the Creator the source of all goodness .

The Torah is a living awesome force. It holds within it the power that sustains us individually and the entire world. Amazingly it also holds within it the ability to stave off death entirely. In giving the Torah the Creator was in essence injecting the world with his true essence. Furthermore he was giving all of us the ability to control our lives by connecting through the Torah to his Light, the stronger our connection the greater the blessings and Light that we draw. Up until that time the worlds ability to connect to His Light and control their lives was limited.

With this understanding we can begin to appreciate the great opportunity of this day. We can reconnect with the Creators essence, which can bestow to us and to the world, abundant Light, blessings and Life.

Also we can begin to understand the amazing statement made by 29/7/04 in the Zohar. The Zohar explains on a deeper level that what happens on Shavuot can be understood as a matrimony. The Kabbalists explain that there are two main spiritual sources named The Holy One blessed be He, and his female counterpart the Shechinah. They connect or separate depending on our spiritual actions when we do positive spiritual actions they unite, and that union draws Light from the supernal worlds, which then flows down to us. If we do negative actions we cause them to separate, this reduces the amount of Light we receive. On Shavuot the amount of Light that is revealed is tremendous, this is described as the marriage and union of The Holy One blessed be He and the Shechinah. This is very beautiful and powerful time.

One of the best ways to connect to this Light is by staying up the entire night of Shavuot and reading from the Torah. This reveals great Light in the world more specifically through the reading we are preparing and beautifying the Shechinah the Bride for the supernal wedding. Rabbi Shimon in the Zohar says: "Sit beloved, sit and lets prepare the bride on this night, for everybody who connects to her on this night, will be protected for the entire year above and below, and he will complete his year in peace."

This is a beautiful and revelatory statement. Rabbi Shimon is proclaiming here that if we connect to Shavuot we are guaranteeing ourselves a peaceful and blessed life for the entire year. What an amazing gift! And as is true in all spiritual things the greater our understanding and joy of this amazing gift the greater the Light, which we draw from it, is.

Can you believe this? Beware!



stay far away from pagan gods and their feasts

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