Asunción de María

Hayom Yom: Cheshvan 13 - Cheshvan

Hi Doves,

 

We need to continue to watch for the Lord's coming whatever happens - even if it means we're going to be here on earth until next Year!

 

Paul pointed out a possible Rapture on Wednesday the 5th of October 2011.

 

http://www.fivedoves.com/letters/oct2011/paul103.htm

 

This comes 7 Days after Ruth's dream of a possible rapture just before Sunset Jerusalem Time on Wednesday 28th of September 2011.

 

http://www.fivedoves.com/letters/sep2011/ola927.htm

 

The Word tells us that Noah was commanded to enter the Ark on two occasions.

 

The 1st Time was on the 10th of Cheshvan.

 

For we read,

 

"Then the Lord said to Noah.

 

"Come into the ark, you and all your household, because I have seen that you are righteous [that is, you are continually doing good to others] before Me in this generation...For after seven more days [11th-17th of Cheshvan] I will cause it to rain on the earth...And Noah did according to all that the Lord commanded him" [Gen.7:1,4,5]

 

The 2nd time is on the 17th of Cheshvan, the very Day the flood began.

 

"And it came to pass after seven days that the waters of the flood were on the earth. In the six hundredth year of Noah's life, in the second month, the seventeenth day of the month, on that day all the fountains of the great deep were broken up...On the very same day Noah and Noah's sons, Shem, Ham, and Japheth, and Noah's wife and the three wives of his sons with them, entered the ark..." [Gen.7:10,11,13,]

 

On the 10th of Cheshvan Noah and his family relocated to the Ark while they continued day to day business for another 7 Days on earth!

 

They entered the ark the last time on the very Day the flood began.

 

Could it be that every man, woman and child that is going to be raptured have already been relocated spiritually to the "Ark" on Wednesday, the 28th of September 2011?

 

The Ark being Jesus Christ in "Resurrection and Translation ready" mode.

 

This could be what Ruth saw in her dream!

 

And that now we are within a 7 Day period to tie up a few loose ends?

 

For the Rapture could occur for real by 17:20 hrs [Sunset Jerusalem Time] on Wednesday the 5th of October 2011!!!

 

If we are still here beyond this Date, let us be courageous, for He will come just has He has promised.

 

Ola.

http://www.fivedoves.com/letters/oct2011/ola104.htm

CHESHVAN or BUL & THE HOLY SPIRIT

In the 600^th year of Noah’s life, on the seventeenth day of the second month—on this day, all the fountains of the great deep broke open and the windows of the heaven were opened… And the waters of the Flood were upon the earth…

In the 601^st year… on the twenty-seventh day of the second month, the earth dried.

Genesis 7:10-11; ibid. 8:13-14

The discrepancy between these two dates] represents the eleven days which the solar year is greater than the lunar year; hence the Flood lasted a complete year.

Rashi, on Genesis 8:13.

You’ve designated the weekend for some quality time with your family when the phone rings; naturally, it’s an emergency at the office which requires your immediate involvement. You’ve set aside the evening for volunteer work in your community; instead, you spend it with your neighborhood mechanic attending to another eruption of car trouble.

Few of us, fortunately, have faced a “real” flood in which torrents of water threaten to engulf one’s home. But we’re all familiar with the experience of being flooded with the cares of material life, of being swamped with all sorts of matters demanding our attention just when we were finally getting down to the things which are truly important and precious to us.

The Chassidic masters explain that this is the contemporary significance of the great Flood which the Torah describes in the seventh and eighth chapters of Genesis. A basic tenet of Chassidic teaching is that everything in the Torah is eternal, its “historical” events ever-present realities in our lives. Noah’s Flood is the prototype for a challenge which we all face: the flood of material concerns which threatens to smother the flame of spiritual striving we harbor in our souls.[1]

Indeed, our sages tell us that Noah’s Flood began as an ordinary rainfall, which the misdeeds of man caused to escalate into the Flood. In other words, in their proper proportion and context as a regulated means to a higher end, the metaphorical waters of materiality are a beneficial, life-nurturing rain; but when allowed to overstep their bounds, they become a destructive deluge.

The deeper significance of Noah’s Flood is also reflected in the fact that it began and ended in the second month of the Jewish year, the month of Cheshvan.

The first month of the year, the festival-rich month of Tishrei, is wholly devoted to spiritual pursuits: the renewal of our commitment to the Divine Sovereignty on Rosh HaShanah; repenting our failings on Yom Kippur; celebrating our unity as a people and G-d’s providence of our lives on Sukkot; rejoicing in our bond with the Torah on Simchat Torah. The following month, Cheshvan, marks our return to the “daily grind” of material life. On Cheshvan, rain begins to fall in the Holy Land and the Israelite farmer plows and sows his fields, signifying the return to a life that derives its nourishment from the earth. It is no coincidence that Cheshvan (also called Mar-Cheshvan—mar meaning both “bitter” and “water”) is the most ordinary of months —the only month of the year without a single festival or special occasion.[2]

Noah’s Flood commenced on the 17^th of Cheshvan in the year 1656 from creation, and ended on Cheshvan 27 of the following year.

The biblical commentaries explain that the Flood lasted exactly one year, and that the 11-day discrepancy in the dates represents the 11-day difference between the solar and lunar years.

This reflects the fact that different components of the calendar are based on a variety of natural cycles which do not easily lend themselves to synchronization. The month derives from the moon’s 29.5 day orbit of the earth; the year, from the 365-day solar cycle. The problem is that 12 lunar months add up to 354 days—eleven days short of the solar year.

Most calendars deal with this discrepancy by simply ignoring one or the other celestial timekeepers. For example, the Gregorian Calendar (which has attained near-universal status) is completely solar based. Its 365 days are divided into 12 segments of 30 or 31 days, but these “months” have lost all connection with their original association with the moon. There are also calendars (such as the Moslem Calendar) which are exclusively lunar-based, with months that are faithfully attuned to the phases of the moon. Twelve such months are regarded as a year, but these “years” bear no relation to the solar cycle (a given date in such a calendar will, in certain years, fall in the midst of summer and, in other years, in the dead of winter).

The Jewish calendar is unique in that it reconciles the solar and lunar time-streams. By employing a complex 19-year cycle in which months alternate between 29 and 30 days and years alternate between 12 and 13 months, the Jewish calendar sets its months by the moon, and its years by the sun, combining lunar time and solar time into a single system while preserving the integrity of each.

For the sun and the moon represent the two sides of a dichotomy which bisects virtually every aspect of our existence—a dichotomy whose differences we must respect and preserve even as we incorporate them in a cohesive approach to life.

In previous essays, we have explored various aspects of the solar/lunar polarity: the contrast between the surety and consistency of tradition on the one hand, and the yen for flux, innovation and creativity on the other[3]; the male/female dynamic, which imbues us with the passion to give and bestow on the one hand, and the capacity to accept and receive on the other.[4] On this occasion, we shall dwell on another aspect of this cosmic duality: the twinship of spirit and matter.

The spiritual and the material are often equated with light and darkness. Indeed, a number of religions and moral-systems regard the spiritual as enlightened, virtuous and desirable, and the physical-material side of life as belonging to the “forces of darkness.” The Torah, however, has a different conception of spirituality and materiality—a conception embodied by the solar/lunar model.

The sun is a luminous body while the moon is a dark lump of matter.Yet both are luminaries.[5] Both serve us as sources of light, the difference being that the sun’s light is self-generated, while the moon illuminates by receiving and reflecting the light of the sun.

Spirituality is a direct effusion of divine light. When studying Torah, praying, or performing a mitzvah, we are in direct contact with G-d; we are manifestly revealing His truth in the world. But not every thought of man relates directly to the Divine Wisdom; not every word we utter is a prayer; not every deed we perform is a mitzvah. G-d created us as material creatures, compelled to devote a considerable part of our time and energies to satisfy a multitude of material needs. By necessity and design, much of our life is “lunar,” comprised of the “dark matter” of non-holy pursuits.

Dark matter, however, need not mean an absence of light. It can be a moon—dark matter serving as a conduit of light. It’s all a matter of positioning. The moon is dark matter positioned in such a way as to convey the light of the sun to places to which it cannot flow directly from its source. Placed in the proper context, the material involvements of life can serve as facilitators of divine truth to places which, in and of themselves, are not in the “direct line” of spirituality and holiness. The proceeds of unavoidable overtime at the workplace can be translated into additional resources for charity; the unplanned trip to the mechanic can be the start of a new friendship and a positive influence on a fellow man.

Our lives include both a solar and a lunar track—a course of spiritual achievement as well as a path of material endeavor. These orbits do not run in tandem—at times they clash, giving rise to dissonance and conflict. The simple solution would be to follow a single route, choosing an exclusively solar or exclusively lunar path through life. But the Jewish calendar does not avail itself of the simple solution.

Our calendar insists that we incorporate both systems in our time-trajectory: that we cultivate a solar self—thoughts and feelings, deeds and endeavors, moments and occasions of consummate holiness and spirituality; and at the same time develop a lunar personality—a material life which reflects and projects our other, spiritual self.

This is also the lesson implicit in the 365-day duration of Noah’s Flood. The deluge of material concerns which threaten to overwhelm our lives can be mastered and sublimated. The Flood can be reconciled with the solar calendar and made part of a “complete year” in which lunar and solar time converge and the moon receives and conveys the light of the sun.

http://www.meaningfullife.com/torah/parsha/bereishit/noah/NoahDIVs_Flood.php

In the 600 ^th year of Noah's life, on the seventeenth day of the second month—on this day, all the fountains of the great deep broke open and the windows of the heaven were opened… And the waters of the Flood were upon the earth… En el cuarto ^año 600 la vida de Noé, en el decimoséptimo día del segundo mes a la fecha, todas las fuentes del gran abismo se abrió y las ventanas de los cielos se abrieron ... Y las aguas del diluvio vinieron sobre la tierra ...

In the 601 ^st year… on the twenty-seventh day of the second month, the earth dried. En el año 601 ^ª ... en el vigésimo séptimo día del segundo mes, la tierra seca.

Genesis 7:10-11; ibid. Génesis 7:10-11; ibid. 8:13-14 8:13-14

The discrepancy between these two dates] represents the eleven days which the solar year is greater than the lunar year; hence the Flood lasted a complete year. La discrepancia entre estas dos fechas] representa a los once días que el año solar es mayor que el año lunar, por lo que el diluvio duró un año completo.

Rashi, on Genesis 8:13. Rashi, en Génesis 8:13.

You've designated the weekend for some quality time with your family when the phone rings; naturally, it's an emergency at the office which requires your immediate involvement. Usted ha designado el fin de semana desde hace algún tiempo de calidad con su familia cuando suena el teléfono, por supuesto, que es una emergencia en la oficina que haga necesaria su intervención inmediata. You've set aside the evening for volunteer work in your community; instead, you spend it with your neighborhood mechanic attending to another eruption of car trouble. Se han reservado la tarde para el trabajo voluntario en su comunidad, sino que lo pasa con su mecánico de barrio de asistir a otra erupción de problemas con el coche.

Few of us, fortunately, have faced a “real” flood in which torrents of water threaten to engulf one's home. Pocos de nosotros, afortunadamente, se han enfrentado a una "verdadera" inundación en la que torrentes de agua amenazan con engullir su casa propia. But we're all familiar with the experience of being flooded with the cares of material life, of being swamped with all sorts of matters demanding our attention just when we were finally getting down to the things which are truly important and precious to us. Pero todos estamos familiarizados con la experiencia de ser inundado con las preocupaciones de la vida material, de ser inundado con todo tipo de asuntos que exigen nuestra atención justo cuando estábamos por fin ponerse a las cosas que son verdaderamente importante y valioso para nosotros.

The Chassidic masters explain that this is the contemporary significance of the great Flood which the Torah describes in the seventh and eighth chapters of Genesis. Los maestros jasídicos explican que este es el significado contemporáneo de la gran inundación que la Torá describe en los capítulos séptimo y octavo del libro del Génesis. A basic tenet of Chassidic teaching is that everything in the Torah is eternal, its “historical” events ever-present realities in our lives. Un principio básico de la enseñanza jasídica es que todo en la Torá es eterna, la realidad de sus "históricos" los acontecimientos cada vez más presentes en nuestras vidas. Noah's Flood is the prototype for a challenge which we all face: the flood of material concerns which threatens to smother the flame of spiritual striving we harbor in our souls. [1] Diluvio de Noé es el prototipo de un desafío que todos enfrentamos. La inundación de las preocupaciones materiales que amenaza con sofocar la llama de la lucha espiritual albergamos en nuestra alma [1]

Indeed, our sages tell us that Noah's Flood began as an ordinary rainfall, which the misdeeds of man caused to escalate into the Flood. En efecto, nuestros sabios nos dicen que el diluvio de Noé comenzó como una lluvia normal, que las fechorías del hombre causadas con derivar en la inundación. In other words, in their proper proportion and context as a regulated means to a higher end, the metaphorical waters of materiality are a beneficial, life-nurturing rain; but when allowed to overstep their bounds, they become a destructive deluge. En otras palabras, en su debida proporción y el contexto como una forma regulada a un fin superior, las aguas metafóricas de la materialidad es un beneficio, la vida, la crianza de lluvia, pero cuando se les permite traspasar sus límites, se convierten en un diluvio destructivo.

The deeper significance of Noah's Flood is also reflected in the fact that it began and ended in the second month of the Jewish year, the month of Cheshvan. El significado más profundo del Diluvio de Noé también se refleja en el hecho de que comenzó y terminó en el segundo mes del año judío, el mes de Jeshvan.

The first month of the year, the festival-rich month of Tishrei, is wholly devoted to spiritual pursuits: the renewal of our commitment to the Divine Sovereignty on Rosh HaShanah; repenting our failings on Yom Kippur; celebrating our unity as a people and Gd's providence of our lives on Sukkot; rejoicing in our bond with the Torah on Simchat Torah. El primer mes del año, el mes del festival rico de Tishrei, está totalmente dedicado a la búsqueda espiritual: la renovación de nuestro compromiso con la soberanía de Dios en Rosh Hashaná, arrepintiéndose nuestros fracasos en Iom Kipur, la celebración de nuestra unidad como pueblo y los de Di-s la providencia de nuestras vidas en Sucot, regocijándose en nuestro vínculo con la Torá en Simjat Torá. The following month, Cheshvan, marks our return to the “daily grind” of material life. Al mes siguiente, Jeshvan, marca el regreso a la "rutina diaria" de la vida material. On Cheshvan, rain begins to fall in the Holy Land and the Israelite farmer plows and sows his fields, signifying the return to a life that derives its nourishment from the earth. En Jeshvan, la lluvia comienza a caer en la Tierra Santa y los arados de los agricultores de Israel y la siembra de sus campos, lo que significa el retorno a una vida que se deriva su alimento de la tierra. It is no coincidence that Cheshvan (also called Mar-Cheshvan— mar meaning both “bitter” and “water”) is the most ordinary of months —the only month of the year without a single festival or special occasion. [2] No es casualidad que Jeshvan (también llamado Mar-Jeshvan-mar que significa tanto "amargo" y "agua") es el más ordinario de los meses, el único mes del año sin una sola fiesta o una ocasión especial. [2]

Noah's Flood commenced on the 17 ^th of Cheshvan in the year 1656 from creation, and ended on Cheshvan 27 of the following year. Diluvio de Noé comenzó ^el 17 de Jeshvan en el año 1656 desde la creación, y terminó el 27 de Jeshvan del año siguiente.

The biblical commentaries explain that the Flood lasted exactly one year, and that the 11-day discrepancy in the dates represents the 11-day difference between the solar and lunar years. Los comentarios bíblicos explican que el diluvio duró exactamente un año, y que la discrepancia de 11 días en las fechas representa la diferencia de 11 días entre los años solares y lunares.

This reflects the fact that different components of the calendar are based on a variety of natural cycles which do not easily lend themselves to synchronization. Esto refleja el hecho de que diferentes componentes del calendario se basan en una variedad de ciclos naturales que no se prestan fácilmente a la sincronización. The month derives from the moon's 29.5 day orbit of the earth; the year, from the 365-day solar cycle. El mes se deriva de 29,5 días órbita de la luna de la tierra, el año, desde el ciclo solar de 365 días. The problem is that 12 lunar months add up to 354 days—eleven days short of the solar year. El problema es que 12 meses lunares suman 354 días, once días menos que el año solar.

Most calendars deal with this discrepancy by simply ignoring one or the other celestial timekeepers. La mayoría de los calendarios de hacer frente a esta discrepancia, simplemente haciendo caso omiso de uno o los relojes celestes. For example, the Gregorian Calendar (which has attained near-universal status) is completely solar based. Por ejemplo, el calendario gregoriano (que ha alcanzado casi universal de estado) es completamente solar con base. Its 365 days are divided into 12 segments of 30 or 31 days, but these “months” have lost all connection with their original association with the moon. Sus 365 días se divide en 12 segmentos de 30 o 31 días, pero estos "meses" han perdido toda relación con su asociación original con la luna. There are also calendars (such as the Moslem Calendar) which are exclusively lunar-based, with months that are faithfully attuned to the phases of the moon. También hay calendarios (como el calendario musulmán) que son exclusivamente de base lunar, con meses de que se cumplan fielmente en sintonía con las fases de la luna. Twelve such months are regarded as a year, but these “years” bear no relation to the solar cycle (a given date in such a calendar will, in certain years, fall in the midst of summer and, in other years, in the dead of winter). Doce meses son considerados como tales un año, pero estos "años" no guardan relación con el ciclo solar (de una fecha determinada, de tal calendario, en algunos años, caer en medio del verano y, en otros años, en los muertos de invierno).

The Jewish calendar is unique in that it reconciles the solar and lunar time-streams. El calendario judío es único en que concilia el tiempo de las corrientes solar y lunar. By employing a complex 19-year cycle in which months alternate between 29 and 30 days and years alternate between 12 and 13 months, the Jewish calendar sets its months by the moon, and its years by the sun, combining lunar time and solar time into a single system while preserving the integrity of each. Mediante el empleo de un complejo de 19 años del ciclo en el que se alternan meses entre 29 y 30 días y los años se alternan entre 12 y 13 meses, el calendario judío establece sus meses por la luna, y sus años por el sol, la combinación de tiempo lunar y el tiempo solar en un solo sistema, manteniendo la integridad de cada uno.

For the sun and the moon represent the two sides of a dichotomy which bisects virtually every aspect of our existence—a dichotomy whose differences we must respect and preserve even as we incorporate them in a cohesive approach to life. Para el sol y la luna representan las dos caras de una dicotomía que divide prácticamente todos los aspectos de nuestra existencia-una dicotomía cuyas diferencias debemos respetar y preservar así como que las incorporan en un enfoque coherente a la vida.