Shabbat Shalom - Parasha Vayishlach (And He
Sent) - Being Overcomers !!!
Previously
posted ...
NIBIRU - ILLUMINATI - ISRAEL - BABYLON UPDATES !!!
http://conpats.blogspot.com/
Please read along as we study the
portion of Scripture that will be read in synagogues
around the world during this week’s Shabbat (Saturday)
service. We know you will be blessed !
In last week’s study, Jacob left his unjust
father-in-law, Laban, while he was off shearing his sheep.
Fearing that Laban would keep his daughters, Leah and Rachel,
Jacob stole away with all he had: his sons,
his two wives, and all of his livestock, heading for the
mountains of Gilead.
After 22 years in Haran, it was likely difficult for
Jacob to free himself from Laban’s wicked manipulation and
control,
but he did succeed. We can imagine that he was anticipating
with great joy his return to his ancestral homeland of Canaan;
however, in order to do so, he had to first pass through Edom,
the territory of Esau, his estranged brother.
Jacob’s Family Becomes a Nation ... The Bible does not simply
call these camps family.
This is the first time that the Torah refers to those who are
with Jacob as a nation (ha’am הָעָם).
Jacob divided the people [ha’am, הָעָם] who were with him into
two groups.” (Genesis 32:7)
This is why the Jewish people, even today, are called the
house of Jacob.
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Thanks Ave Victoria ...
Rhyming the Beginning and the
End
by Mark Shea
Connecting the Dots: Jesus Christ creates a story in
which our cooperation
with or rejection of his grace spells the difference
between heaven and
hell.
Since God is the Author of the great story of creation and
salvation
history, he knows the end from the beginning and can tell
us about that end
as he chooses.
What we immediately notice when we scan biblical prophecy
is that God only
tells us enough to give us a general shape of history, not
to give us
details. In that, he is like every good storyteller we
know. He offers us
hints and foreshadows, which tell us something of the end,
even in the
beginning.
For instance, in the beginning of The Lord of the Rings,
Gandalf rebukes the
thought that it is a pity Bilbo did not slay Gollum when he
had the chance
with the famous words: “Pity? It was pity that stayed
Bilbo’s hand. Many
that live deserve death. Some that die deserve life. Can
you give it to
them, Frodo? Do not be too eager to deal out death in
judgment. Even the
very wise cannot see all ends. My heart tells me that
Gollum has some part
to play yet, for good or ill before this is over. The pity
of Bilbo may rule
the fate of many.”
J.R.R. Tolkien, who knows the end from the beginning, knows
that Gandalf’s
words are truer than Gandalf realizes. For indeed, the pity
of Bilbo is, in
the end, the only thing that makes the destruction of the
One Ring possible.
This foreshadowing also occurs in the Divine Tale that is
Christian
Revelation.
For instance, the Old Testament is filled with divine
foreshadows of the New
Testament, leading up to the First Coming of the Son of God
in the
Incarnation. But Scripture is likewise full of
foreshadowing about where
that Incarnation must ultimately lead: to the Second Coming
of Christ in
glory on the Last Day.
So we see Scripture and Tradition warn, “Before Christ’s
second coming,
the Church must pass through a final trial that will shake
the faith of many
believers” (Catechism of the Catholic Church, 675).
Does that sound familiar? It should. It’s exactly the same
pattern played
out in the life of Christ himself: He, too, faces a trial
in the Garden of
Gethsemane, where he begs for the cup to pass from him and
then resolves
that his Father’s will, not his own, be done. He has to
face the hatred of
the devil himself.
He warns, “Destroy this temple, and in three days, I will
raise it up”
(John 2:19), and Satan does just that: destroying the
temple of his body on
the cross.
But Jesus repeats the same lesson on a grander scale when
he warns (see
Matthew 24) about the destruction that is to come upon the
Temple at
Jerusalem when the Romans destroy it in the year 70.
Sometimes the prophecy
sounds like it refers to the destruction of the Temple, and
sometimes it
sounds like he is talking about the end of the world. Why?
Because the end of the Temple foreshadows the end of the
world, just as it
recalls the Crucifixion. Out of the death visited on Jesus’
body came the
new life of the Resurrection in his glorified body. Out of
the death visited
on the Temple of the Old Covenant emerged the new global
temple that is the
Church, the body of Christ.
And out of the final crisis of the Final Judgment, which
will come to the
world at the end of days, will emerge the New Heaven and
the New Earth with
Christ’s second coming in glory — something to chew on for
Advent.
The point is that history does not so much repeat itself as
rhyme.
Jesus Christ — the same yesterday, today and forever —
creates a story
in which our cooperation with or rejection of his grace
spells the
difference between heaven and hell, accepting forgiveness
like Peter or
refusing it like unbelieving Judas.
http://www.ncregister.com/
Mark Shea is a Register columnist and blogger.
http://www.ncregister.com/
And Jacob sent [vayishlach
וַיִּשְׁלַח] messengers before him to Esau his brother unto
the land of Seir, the country of Edom. And he
commanded them, saying, Thus shall ye speak unto my lord Esau;
Thy servant Jacob saith thus, I have sojourned with Laban,
and stayed there until now: Genesis 32:3,4 KJV
And he said unto him, What is thy name? And he said,
Jacob. And he said, Thy name shall be called no more Jacob,
but Israel:
for as a prince hast thou power with God and with men, and
hast prevailed. And Jacob asked him, and said, Tell me, I pray
thee,
thy name. And he said, Wherefore is it that thou dost ask
after my name? And he blessed him there. And Jacob called the
name of the place Peniel: for I have seen God face to face,
and my life is preserved.
Genesis 32:27-30 KJV
Shabbat Shalom - Parasha
Vayishlach (And He Sent) - Being Overcomers !!!
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