congregacion hebrea en roma siete kehillah rome zain

romanos congregacion hebrea en roma  kehillah rome parashah zain portion capitulo siete pasukim alef et dalet versos uno al cuatro escrituras hebreas kitvei ivrim

no teneis conocimiento hermanos en yahshua mesias achim be mashiakh porque hablo con aquellos que conocen la tradicion oral torah y digo que la tradicion oral torah ejerce autoridad gobierna marut sobre un hombre adam mientras el vive

para la mujer ligada cuyo paradero del marido se desconoce agunah está ligada por la tradicion oral torah para su marido mientras ella viva pero en el caso de que se pueda confirmar la muerte de su esposo ella ya no es una mujer ligada agunah y es liberada por la misma tradicion oral torah de su esposo al que estaba ligada

en consecuencia sera nombrada adultera noehfet mientras su esposo vive y se convierte en esposa ishah de otro hombre ish pero si su esposo ish muere ella esta libre de la tradicion oral la ley torah de modo que no es adultera noehfet si se convierte en esposa ishah de otro hombre ish

asi es que hermanos en yahshua mesias achim bo moshiakh ustedes tambien fueron muertos en relacion con la tradicion oral  torah  por y traves de la carne del mesias basar moshiakh para que pudieran convertirse en otros ligados directamente con yahshua mashiakh para quien se le dio resurreccion techiyah de entre los muertos mesim para que para que seamos frutos pri para yhwh nuestro elohim yhwh eloheinu

salmos tehillim parashah waw yod capitulo porcion dieciseis pasuk tet verso nueve              

por lo tanto mi corazon y mi mente son uno solo  y se alegra y mi riqueza en ruakh me regocija y mi carne tambien habitara segura                          

leken samah levav ekhad ve yagil kavodi ruakh ve af basari yishaken labetah 

primera para los tesalonisenses kehillah  thessalonika rishon parashah heh capitulo porcion cinco pasuk gimel kaf verso veintitres escrituras hebreas kitvei ivrim

y ahora mi elohim de paz  elohei ha shalom que el los aparte por completo como benditos kadoshim y que todo el ruakh en sus almas nefashot y carne basar sean preservados sin culpa para la venida del mesias nuestro señor yah yoshua bias ha moshiach adoneinu yah yoshua

salmos tehillim parashah waw yod capitulo dieciseis pasuk yod verso diez                  escrituras hebreas kitvei ivrim
porque no abandonaras mi alma en la morada de los muertos ni permitirás que tu escogido  vea la corrupción  en  la tumba                                            ki lo teazab nefeshi lesheol  lo tinathan hahasideka liraah shahath 

hechos gevurot hechos poderosos parashah bet porcion capitulo dos pasuk dalet kaf verso veinticuatro                                               escrituras hebreas kitvei ivrim 

pero en realidad yhwh hizo que nuestro maestro rey mesias yahshua morenu melech ha moshiakh yahshua se levantara con vida despues de haber destruido los dolores de la muerte chevlei ha mavet porque era imposible que nuestro maestro rey mesías morenu melech ha moshiakh pudiera ser retenido por la fuerza de la muerte koach mavet

romanos congregacion hebrea en roma  kehillah rome parashah zain portion capitulo siete pasuk heh verso cinco                                             escrituras hebreas kitvei ivrim

porque cuando estamos en la carne basar en la condicion caida de la vieja humanidad traves de la tradición oral torah las pasiones erroneas taavat besarim gobiernan nuestra vida  chet kadmon yetzer harah debido la condición humana caida ellas estan trabajandocon nuestras capacidades naturales para dar frutos de muerte pri mavet 

romanos congregacion hebrea en roma  kehillah rome parashah dalet porcion capitulo cuatro pasukim gimel yod et chet yod versos trece al dieciocho                                                       escrituras hebreas kitvei ivrim

porque la promesa havtachah para abraham nuestro patriarca avraham avinu y su simiente zera de que el seriana los herederos del universo yoresh ha olam no vino a traves del contexto de la ley escrita talmud sino a traves de la justicia de la fe tzidkat ha emuna de la tradicion oral torah

porque si los legalistas de la salvacion por obras son herederos yoreshim la fe para vida eterna emuna hayei olam queda invalidada y la promesa ha vtachah seria anulada

porque la tradicion oral torah provoca el ardor la ira de yhwh y donde hay escritos hebreos kitvei ibrim hay transgresion de los mandamientos escritos del hombre   peysha kitvei mitzvot ish

romanos congregacion hebrea en roma  kehillah rome parashah alef porcion capitulo uno pasukim  chet yod verso  dieciocho                                                       escrituras hebreas kitvei ivrim

porque la ira ardiente de yhwh charon af yhwh se muestra desde los cielos shomayim se muestra  contra todos los sin temor celestial y justicia yirat shomayim ve tzedek contra todo hijo de hombre benei adam que frena con maldad la verdad de yhwh ha emes yhwh

romanos congregacion hebrea en roma  kehillah rome parashah bet porcion capitulo dos pasuk  chet  verso ocho                                                       escrituras hebreas kitvei ivrim

pero para aquellos que son egoístas y que no tienen obediencia mishmaat para la verdad de yhwh con fidelidad ha emes yhwh sino que tienen obediencia para la maldad mishmaat resha alli estara la ira ardiente de yhwh y su furor charon af yhwh ve hema 

romanos congregacion hebrea en roma  kehillah rome parashah alef porcion capitulo uno pasuk  heh kaf  verso veinticinco                                                       escrituras hebreas kitvei ivrim

cambiaron la verdad de yhwh ha emes yhwh por una mentira sheker y adoraron y sirvieron al mundo y sus seres creados ha olam briyah en lugar de nuestro elohim creador que es bendito para siempre  eloheinu ha bore hamvorakh leolamim aomein alef mem nun 

romanos congregacion hebrea en roma  kehillah rome parashah gimel porcion capitulo tres pasuk  heh  verso cinco                                                       escrituras hebreas kitvei ivrim

pero si nuestra injusticia saca a relucir y destaca lo puro de nuestro elohim creador tzedek eloheinu ha bore la justicia de yhwh tzidkat yhwh que diremos  prudentemente hablando bin amar es elohim injusto al infligir la ira ardiente de yhwh y su furor es elohim injusto al infligir la ira ardiente de yhwh y su furor charon af yhwh charon af yhwh hermanos hablo desde un punto de vista humano

romanos congregacion hebrea en roma  kehillah rome parashah heh porcion capitulo cinco pasuk tet verso nueve                                                      escrituras hebreas kitvei ivrim

 

por tanto cuanto mas ahora que hemos sido absueltos y declarados justificados con yhwh  yitzdak im yhwh sobre la base de la sangre del mesias moshiakh dahm y la muerte propiciatoria expiatoria por lo tanto cuanto mas seremos librados traves de yahshua nuestro mesias  de la divina  ira ardiente de yhwh yahshua moshiakhenu charon af yhwh

job perseguido odiado iyov parashah heh kaf porcion capitulo veinticinco pasuk dalet verso cuatro                                                     escrituras hebreas kitvei ivrim                                                         

como entonces puede el hombre ser justificado mejorado con elohim mah yitzdak enosh im elohim o como puede ser limpio el que nace de mujer isha

(YESHAYAH 53:11-12

ro9:22; 

ro12:19; 

ro13:4)

ro3:20; 

SHEMOT 32:8-10)

16 For this reason the havtachah (promise) is of emunah (faith), in order that it might be in accordance with unmerited Chen v’Chesed Hashem, that the havtachah might be certain to all the zera (seed), not to him who is of the Torah only, but also to bnei emunat Avraham (the sons of the faith of Avraham Avinu, to those who are of the faith of Abraham). Avraham Avinu is the father of us all,

17 as it is written, AV HAMON GOYIM N’TATICHA ("I have made you father of many nations" BERESHIS 17:5). This was in the sight of Hashem in whom "he believed," G-d who gives Chayyim to the Mesim and calls things which have no existence into existence.

18 Against tikvah (hope), in tikvah "he believed," in order that he might become AV HAMON GOYIM ("father of many nations" BERESHIS 17:5) in accordance with what had been said, "So shall your ZERA ("seed’) be" BERESHIS 15:5.

6 But now we have become niftar (freed, deceased) from the dominating ownership of the Torah, having died to that by which we were confined, so that we might serve in the Ruach Hakodesh of hitkhadshut and newness and not in the yoshen (oldness) of chumra (legalism, strict adherence to the letter of the law) (Ro 2:29).

7 What then shall we say? That the Torah is considered as chet (sin)? Chas v’shalom! Nevertheless, I would not have experienced chet (sin) except through the Torah; for I would not have known chamdanut (covetousness, greediness) if the Torah had not said, LO TACHMOD ("Thou shalt not covet" SHEMOT 20:17).

8 But Chet (Sin), seizing its opportunity through the mitzvoh (commandment), stirred up all manner of chamdanut (covetousness) in me. For in the absence of the Torah, Chet (Sin) is dead.

9 And in the absence of the Torah I was once alive. But when the mitzvoh (commandment) came [BERESHIS 2:16-17), Chet (Sin) became alive,

10 and I died. The mitzvoh (commandment) intended as the Derech L’Chayyim (Way to Life) proved for me a means to mavet (death).

11 For Chet (Sin), seizing its opportunity through the mitzvoh (commandment), deceived me and, through the mitzvoh (commandment), killed me [BERESHIS 3:1-6].

12 So that the Torah is kedoshah (holy) and the mitzvoh (commandment) is kedoshah and yasharah and tovah.

13 Did that which is good, then, become mavet (death) to me? Chas v’shalom! But Chet (Sin), it was Chet, working mavet (death) in me through that which is tovah, in order that Chet might be shown as Chet (Sin), and in order that Chet through the mitzvoh (commandment) might become chata’ah gedolah ad m’od (utterly sinful).

14 For we have da’as that the Torah is Ruchanit (Spiritual, of the Ruach Hakodesh); but I am of the basar (fallen humanity) sold under the power of (slave master Chet Kadmon) Chet.

15 For I do not have da’as what I do. For that which I commit is not what I want; no, it is what I hate that I do!

16 But if that which I do is what I do not want, I agree with the Torah that the Torah is good.

17 But now it is no longer I doing this, but [the power of] Chet (Sin) which dwells within me.

18 For I have da’as that there dwells in me, that is, in my basar (my fallen humanity enslaved to Chet Kadmon) no good thing; for the wish [to do what is right] lies ready at hand for me, but to accomplish the good is not.

19 For I fail to do good as I wish, but HaRah (The Evil) which I do not wish is what I commit.

20 But if what I do not wish is that which I do, it is no longer I doing it but [the power of] Chet (Sin, Chet Kadmon, Original Sin) which dwells within me (cf. Ro 8:7-8).

21 I find then it be a law that for me who wishes to do HaTov (The Good), that for me HaRah (The Evil) lies ready at hand.

22 For I rejoice, I have simcha Torah in the Torah of Hashem, so far as the inner man is concerned,

23 But I see another Chok (decree, law) in my natural capacities at milchamah (war) with the Torah of my mind and making me a prisoner to the Chok (law) of Chet (Sin) which is [a power] in my natural capacities.

24 Wretched man am I! Who will deliver me from the body of this mavet (death)?

25 Hodu l’Hashem (thanks be to G-d) baMoshiach Yehoshua Adoneinu. So then I myself with my mind serve the Torah of Hashem and with my basar I serve the Chok of Chet (the Law of Sin). [T.N. The total spiritual turnaround here described is when the conviction of the intellect, emotion, and will "obey from the heart the form of doctrine laid out here in Scripture" as we are born anew in the humanity of the new Man and die to the old depraved Adam.]

salmos ciento seis tehillim waw qof

salmos ciento seis tehillim waw qof

escrituras hebreas kitvei ivrim

alabad  yhwh alabad  yhwh dad gracias  yhwh porque el es el unico bueno porque su entrega es total con amor y compasion y es perdurable para siempre                                                                halalu yhwh  halalu yhwh hodu yhwh ki tob hodu yhwh ki tob leolam hasdoo leolam hasdoo

quien puede pronunciarse de los poderosos actos de yhwh quien puede pronunciarse de los poderosos actos de yhwh quien de ustedes puede mostrar toda su grandeza quien de ustedes puede mostrar toda su grandeza                                                                   ki yemalal geburoot yhwh   ki yemalal geburoot yhwh yashamia kol tehillah yashamia kol tehillah

dignos de alabanza son los que guardan la ley y el que hace justicia en todo tiempo                         esher shomare mishpat osah tzedaqah bekol eth

acuerdate de mi yhwh con el favor que tienes para tu pueblo visitame con tu salvacion visitame con tu salvacion zakareni yhwh biratsoon ameka paqadeni bi yahshuateka

That I may see the good of Bechireicha (Thy chosen ones), that I may rejoice in the simchah of Thy nation, that I may glory with Thine nachalah (the people of Thy inheritance).

We have sinned with Avoteinu, we have committed iniquity, we have done wickedly.

Avoteinu had no seichal concerning Thy nifla’ot (wonders) in Mitzrayim; they remembered not the multitude of Thy mercies but provoked Him at the yam, even at the Yam Suf.

Nevertheless He saved them for the sake of Shmo, that He might make His gevu’rot (mighty power) to be known.

He rebuked the Yam Suf also, and it dried up; so He led them through the tehomot, as through the midbar.

And He saved them from the yad of him that hated them, and He acted to make the go’el redemption from the yad of the oyev (enemy).

And the mayim covered their enemies; there was not echad (one) of them left surviving.

Then believed they in His Devarim; they sang His tehillah.

Then they hurried, they forgot His ma’asim; they waited not for His etzah (counsel, advice, wisdom);

But lusted exceedingly in the midbar, and tempted G-d in the desert.

And He gave them their she’elah (request); but sent leanness into their nefesh.

They envied Moshe also in the machaneh, and Aharon the kadosh yhwh (Aaron the holy one of yhwh).

Eretz opened and swallowed up Datan and covered over the Adat Aviram (the company of Aviram).

And an eish was kindled in their edah (assembly); the flame burned up the resha’im.

They made an egel (a calf) in Chorev, and worshiped a massekhah (molden image).

Thus they exchanged their kavod for a tavnit shor (likeness of an ox) that eateth esev (grass).

They forgot G-d their Moshi’a, Who had done gedolot in Mitzrayim;

Nifla’ot (wondrous works) in Eretz Cham, and nora’ot (awesome things) by the Yam Suf.

Therefore He said that He would destroy them, had not Moshe His bechir (chosen one) stood before Him in the peretz (breach), to turn away His wrath, lest He should destroy them.

Then they despised the eretz chemdah (desirable land); they believed not His Devar;

But murmured in their ohalim, and paid heed not unto the kol (voice) of yhwh

Therefore [in oath] He lifted up His yad against them, that He would overthrow them in the midbar;

To make their zera fall also among the Goyim, and to scatter them among the aratzot (lands).

They joined themselves also unto Ba’al-Pe’or, and ate the zivkhei mesim (sacrifices offered to the dead).

Thus they provoked Him to anger with their inventions; and the magefah (plague) broke out among them.

Then stood up Pinchas, and interposed; and so the magefah (plague) was halted.

And that was counted unto him for tzedakah l’dor vador ad olam.

They angered Him also at the waters of Merivah, so that it went ill with Moshe on their account;

Because they provoked His Ruach [Hakodesh] and he [Moshe] spoke unadvisedly with his sfatayim (lips).

They did not destroy the amim (peoples), as yhwh commanded them;

But they mingled with the Goyim, and learned their ma’asim (works, customs).

And they served their atzabim (idols); which were a mokesh (snare) unto them.

And, they sacrificed their banim and their banot unto shedim (demons),

And they shed dahm naki (innocent blood), even the dahm of their banim and of their banot, whom they sacrificed unto the atzabei Kena’an (idols of Canaan); and HaAretz was polluted with blood-guilt.

Thus they made themselves tameh with their own ma’asim, and went awhoring with their own inventions.

Therefore was the wrath of yhwh kindled against His people, insomuch that He abhorred His own nachalah.

And He gave them into the yad Goyim; and they that hated them ruled over them.

Their oyevim also oppressed them, and they were brought into subjection under their yad.

Many times did He deliver them; but they provoked Him with their etzah (counsel), and so perished in their avon (iniquity).

Nevertheless He regarded their affliction, when He heard their rinnah (cry of grief);

And He remembered for their sake His Brit, and relented according to the multitude of His chasadim (lovingkindnesses).

He made them also to be pitied with rachamim by all those that carried them away as captives.

Hoshieini (save us), yhwh Eloheinu, and gather us from among the Goyim, to give thanks unto Thy Shem Kadosh, and to glory in Thy tehillah (praise).

Baruch yhwh Elohei Yisroel min haOlam v’ad haOlam; and let kol HaAm say, Omein. Praise yhwh!

shemot éxodo 28 escrituras hebreas ivrim

Shemot 28

escrituras hebreas kitvei ivrim

Y acerca a ti [Aharon] aaron a tu hermano, y a sus hijos [banim] con él, de en medio de la casa de israel [Bnei Yisroel], para que me sirva en el oficio de sacerdote [kohen], incluso Aharon, Nadav y Avihu, Eleazar e Itamar, hijos de aaron [Bnei Aharon].

2 Y harás para aarón prendas de vestir [Bigdei Kodesh Aharon] tu hermano para honra, respeto, reverencia [kavod כבוד] y gloria y esplendor" [tiferet].

3 Y hablarás a todos los que son de corazón sabio [khokhmei lev], a quienes he llenado con mi influencia del potencial de lo que es sabiduría [Ruach khokhmah], para que puedan hacer para aarón piezas de ropa [Bigdei Aharon] y para apartarlo como bendito [kodesh], para que me sirva en el oficio de sacerdote intermediario [kohen emtsa אמסה]

4 Y estos son los sumos sacerdotes [Ha Begadim] que harán: un pectoral [Choshen חושן], y un ceñidor [Ephod], y una túnica [Me'il מייל], y una túnica rayada de colores [kesonet] de un trabajo de tejido en forma de caja, un turbante [Mitznefet] y una faja [Avnet]; y serán aarón pieza de vestiduras benditas [Bigdei Kodesh Aharon] tu hermano, y sus hijos [Banim בנים], para que me sirva en el oficio de sacerdote [kohen כהן]

5 Y tomarán zahav, turquesa, púrpura, lana escarlata y lino.

6 Y harán el Efod de zahav, de turquesa y de púrpura, de lana escarlata y lino torcido, con ma'aseh choshev (bordado artístico).

7 Tendrá sus dos ketefot (correas) unidas a sus dos lados; y así será unido.

8 Y el Cheishev de su Ephod, que está sobre él, será de lo mismo, conforme a su obra; incluso de zahav, de turquesa, de púrpura, de lana escarlata y de lino torcido.

9 Y tomarás dos avnei shoham (piedras de ónice), y grabarás en ellas el Shemot de los Bnei Yisroel:

10 Shisha de su Shemot en un even (piedra), y el otro Shemot de la shisha restante en el otro even (piedra), según toldot (en el orden en que nacieron).

11 Con la obra de un charash incluso (grabador en piedras preciosas), como las grabaduras de un chotam (anillo de sello), harás grabar los dos avanim con el Shemot Bnei Yisroel; los harás engastados en mishbetzot zahav (filigranas de oro).

12 Y fijarás los dos avanim sobre Kitfot HaEphod para avnei zikaron (piedras conmemorativas) a los Bnei Yisroel; y Aharon llevará sus Shemot delante de Hashem sobre sus dos ketefayim por un zikaron.

13 Y harás mishbetzot zahav (filigranas de oro);

14 Y dos sharsherot zahav tahor (cadenas de oro puro) en los bordes; de trabajo artístico trenzado los harás, y sujetarás las sharsherot (cadenas) trenzadas a las mishbetzot (filigranas).

15 Y harás el Joshen Mishpat con trabajo artístico; como la obra del efod lo harás; de zahav, de turquesa, de púrpura, de lana escarlata y de lino torcido lo harás.

16 Ravu'a (cuadrado, cuadrado) se doblará; un palmo será su largo, y un palmo su anchura.

17 Y pondrás en él engastes de par (piedra), cuatro filas de piedras preciosas: la primera fila será un odem, un pitdah, y barekes: esta será la primera fila.

18 Y la segunda fila será de nofej, zafiro y jahalom.

19 Y la tercera fila a leshem, shevo y achlamah.

20 Y la cuarta fila tarsis, shoham y yashfeh; se colocarán en zahav en sus engastes.

21 Y los avanim (piedras preciosas) serán para Shemot Bnei Yisroel, Shteym Esreh (Doce), según su Shemot, como los grabados de un chotam (anillo de sello); cada uno con shmo serán de acuerdo con el Shnei Asar Shevet (Doce Tribus).

22 Y harás para el Joshen en los bordes de trabajo artístico trenzado de zahav tahor (oro puro).

23 Y harás sobre el Joshen dos anillos de zahav, y sujetarás los dos anillos en los dos extremos del Joshen.

24 Y atarás las dos cuerdas de zahav en los dos anillos que están en los extremos del Joshen.

25 Y los otros dos extremos de las dos cuerdas los sujetarás en los dos mishbetzot (filigranas), y los sujetarás al Ketefot HaEphod (Correas del Ephod) hacia el frente.

26 Y harás dos anillos de zahav, y los pondrás sobre los dos extremos del Josén en su borde inferior, por dentro hacia el Efod.

27 Y harás otros dos anillos de zahav, y los pondrás en la parte inferior del Kitfot HaEphod hacia el frente del mismo, frente a su costura, sobre el Cheishev HaEphod (Cinturón del Ephod).

28 Y atarán el Joshen por sus anillos a los anillos del Efod con un cordón de lana turquesa, para que esté sobre el Cheishev HaEphod, y que el Joshen no se suelte del Ephod.

28 And they shall bind the Choshen by the rings thereof unto the rings of the Ephod with a turquoise woolen cord, that it may be above the Cheishev HaEphod, and that the Choshen be not loosed from the Ephod.

29 And Aharon shall bear the Shemot Bnei Yisroel in the Choshen HaMishpat upon his lev, when he goeth in unto HaKodesh, for a zikaron (memorial) before Hashem tamid.

30 And thou shalt put in the Choshen HaMishpat the Urim and the Tummim; and they shall be upon the lev Aharon, when he goeth in before Hashem; and Aharon shall nasa (bear [see this word Yeshayah 53:12]) the Mishpat Bnei Yisroel upon his lev before Hashem tamid.

31 And thou shalt make the Me’il HaEphod all of turquoise wool.

32 And there shall be a head opening in the top of it, in the middle thereof; it shall have a border of artistic embroidery around the head opening of it, like the head opening of a coat of mail; that it be not torn.

33 And beneath upon the hem of it thou shalt make pomegranates of turquoise, and of purple, and of scarlet, around the hem thereof; and bells of zahav between them round about:

34 A bell of zahav and a pomegranate, a bell of zahav and a pomegranate, upon the hem of the Me’il round about.

35 And it shall be upon Aharon lesharet (to minister); and his sound shall be heard when he goeth in unto HaKodesh before Hashem, and when he cometh out, that he die not.

36 And thou shalt make a Tzitz zahav tahor (head plate of pure gold), and engrave upon it, like the engravings of a chotam (signet ring), KODESH LAHASHEM.

37 And thou shalt put it on a turquoise cord, that it may be upon the Mitznefet; upon the forefront of the Mitznefet it shall be.

38 And it shall be upon metzach Aharon (forehead of Aharon), that Aharon may nasa (bear [see this word Yeshayah 53:12]) the avon of the kodashim (holy things), which the Bnei Yisroel shall set apart as kodesh in all their mattanot kadoshot (holy gifts); and it shall be always upon his metzach (forehead), that they may be leratzon (accepted, acceptable) before Hashem.

39 And thou shalt embroider the Kesones of fine linen, and thou shalt make the Mitznefet of fine linen, and thou shalt make the Avnet of artistic embroidery.

40 And for Bnei Aharon thou shalt make Kuttanot (Tunics), and thou shalt make for them Avnetim, and Migba’ot shalt thou make for them, for kavod and for tiferet.

41 And thou shalt put them upon Aharon thy brother, and his banim with him; and shalt anoint them, and ordain them, and set them apart as kodesh, that they may minister unto Me in the kohen’s office.

42 And thou shalt make them mikhnesei bahd (linen undergarments) to cover their nakedness; from the loins even unto the thighs they shall reach;

43 And they shall be upon Aharon, and upon his banim, when they come in unto the Ohel Mo’ed, or when they come near unto the Mizbe’ach lesharet (to minister) in HaKodesh; that they incur not avon, and die; it shall be a chukkat olahm unto him and his zera after him.