El Milagro de la Sumisión a los Mandamientos Divinos

¿ Que debe hacer el Hombre que desea abandonar la senda del error en la cual ha sido instruido, para volver en cambio a la Senda antigua de la pura, clara, y sencilla fe en la Ley de Dios?

¿ Que debe hacer el Hombre que desea abandonar la senda del error en la cual ha sido instruido, para volver en cambio a la Senda antigua de la pura, clara, y sencilla fe en la Ley de Dios? Pues debe renunciar al engañ o y la maldad; jurando fidelidad y obediencia a י ה ו ה (Adonai Yah, el Dios de Israel, bendito sea); y haciendo la siguiente confesió n pú blica- «Oh י ה ו ה (Adonai Yah), Señ or Dios de Abraham, Confieso que No hay otro Dios, ni hay otro Salvador, tan grande como Tu; Confieso que no hay otro profeta, tan grande como Moisé s; ni hay otra Ley, tan grande como Tus Diez Mandamientos.
Confieso que no hay otra Escritura, tan grande como Tu Torah; ni hay otro pueblo, tan grande como Israel. Y confieso que no hay otra teologí a tan grande, verdadera, y justa, como la de " Medida por Medida" (o " Siembra y Cosecha" ): recompensar a cada uno, con el mismo bien que, con sus obras, haya voluntariamente sembrado; y castigar a cada uno con el mismo mal que, con sus obras, haya voluntariamente sembrado (sin nunca haberse arrepentido). Gracias, porque has escuchado mi oració n, y has perdonado [como prometiste] mis pecados. Y gracias por haberme hecho en este dí a, miembro integral de tu Pueblo Santo; el Pueblo de Dios que está prefigurado en la Nació n de Israel. Amé n».

El Milagro de la Sumisió n a los Mandamientos Divinos

Cuando un hombre cree en los mandamientos de י ה ו ה (Adonai Yah), y somete su alma a la obediencia de ellos, se obra en ese hombre un milagro tan grande como el de la creació n de la vida de Adam (Adá n). ¿ Y la prueba? Pues Naamá n, quien creyó lo ordenado por Dios, y procedió a sumergirse siete veces en el Jordá n. Y, ¿ por que siete? Pues porque “el siete” tipifica el acto de completar una nueva creació n, como está escrito: “Y acabó Dios en el dí a sé ptimo la obra que hizo... ”- Gé nesis 2: 2.
Es decir, cuando Naamá n se sometió a la obediencia de lo ordenado por el Creador (sumergié ndose siete veces en el Jordá n), una nueva vida fue creada dentro de é l, tal y como sucedió durante la creació n de Adam; En otras palabras, ¡ Naamá n volvió a nacer! Por eso dice la Escritura: “... entonces descendió, y se zambulló siete veces en el Jordá n, conforme a la palabra del varó n de Dios; y su carne se volvió como la carne de un niñ o (recié n nacido), y quedó limpio” - 2 Reyes 5: 14.

What Torah And Moses have to say about Human rights

«In those days, there was no King over Israel; every man did that which was right in his own eyes» (Judges 21: 25). When it comes to human rights, our Master Moses teaches us that God's infinite wisdom gives Him the right to rule over humanity, just as a human king would rule over his subjects. Thus, it is God (and not mankind) who defines the boundaries of human culture, speech, actions, lifestyle, and rights.
In practice, this Divine boundary is embodied by Moses ten commandments. These commandments, are the moral manifestation of God's supernatural wisdom. A wisdom that teaches the Supreme Law that rules the whole universe: God's Divine Justice- the principle of action, and reaction; of cause, and effect; of measure, for measure; of sowing, and reaping.
Therefore, knowing in advance that every man will reap whatever is it he has sowed, God commands His human subjects to do the goodness ordered by Moses, abstaining from doing any kind of evil, as well as from evil ideas.
Thus, the believer cannot pretend to use his so called “freedom of speech” to violate the command that forbids him from bearing false witness. Neither can he use it to defame his neighbor [thereby stealing his honor], thus violating the command forbidding him from stealing anything (Exodus 20: 15). By the same token, a gay person cannot claim that his “gender ideology” gives him the right to put his parents to shame with his open, undisciplined sexuality (gay, lesbian or transgender lifestyle); nor use it to rob them of their future grandchildren (thus violating “honor thy father and thy mother”, and “do not murder”- Exodus 20: 12& 13).
The fact is that, no one who claims to be a servant of the King of the Universe, has the “human right” to openly do any sort of evil; and, if he so does, he deserves to be punished: «THEN SHALL YE DO UNTO HIM, AS HE HAD THOUGHT TO HAVE DONE UNTO HIS BROTHER: so shalt thou put the evil away from among you. AND THOSE WHICH REMAIN SHALL HEAR, AND FEAR, AND SHALL HENCEFORTH COMMIT NO MORE ANY SUCH EVIL AMONG YOU. And THINE EYE SHALL NOT PITY; BUT LIFE SHALL GO FOR LIFE, EYE FOR EYE, TOOTH FOR TOOTH, HAND FOR HAND, FOOT FOR FOOT»- Deut. 19: 19-21.
On the other hand, and regarding “multiculturalism”, the idea implies that all cultures have similar value; that those practices which are considered by one particular culture evil, may be considered good by another. Within this ideological framework, good and evil are not absolute moral imperatives, but rather optional [cultural] norms.
Again, Moses standpoint on multiculturalism, is the same as toward human rights, freedom of speech, and gender ideology: that God’s people cannot follow the cultural immorality of the heathen nations (those that refuse to be ruled by Moses commands): «WHEN THOU ART COME INTO THE LAND WHICH THE LORD THY GOD GIVETH THEE, THOU SHALT NOT LEARN TO DO AFTER THE ABOMINATIONS OF THOSE NATIONS. There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch. Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. FOR ALL THAT DO THESE THINGS ARE AN ABOMINATION UNTO THE LORD: and because of these abominations the Lord thy God doth drive them out from before thee. Thou shalt be perfect with the Lord thy God. For these nations, which thou shalt possess, hearkened unto observers of times, and unto diviners: but as for thee, the Lord thy God hath not suffered thee so to do» - Deut. 18: 9-14.
And also in another place: «And YE SHALL NOT WALK IN THE MANNERS OF THE NATION, which I cast out before you: FOR THEY COMMITTED ALL THESE THINGS, AND THEREFORE I ABHORRED THEM. But I have said unto you, Ye shall inherit their land, and I will give it unto you to possess it, a land that floweth with milk and honey: I AM THE LORD YOUR GOD, WHICH HAVE SEPARATED YOU FROM OTHER PEOPLE. YE SHALL THEREFORE PUT DIFFERENCE BETWEEN CLEAN beasts AND UNCLEAN, and between unclean fowls and clean [between the morally pure, and the impure]: and ye shall not make your souls abominable by beast, or by fowl, or by any manner of living thing that creepeth on the ground, which I have separated from you as unclean. And YE SHALL BE HOLY unto me: for I the Lord am holy, and have severed you from other people, that ye should be mine» - Leviticus 20: 23-26.
Thus, God’s Law (also known as “Torah”) hints at the fact that, the culture which naturally arises among any group of people that allows itself to be shaped by Torah's commandments, will be of such a superior nature that it'll be praised by other cultures: «Behold, I have taught you statutes and judgments, even as the Lord my God commanded me, that ye should do so in the land whither ye go to possess it. Keep therefore and do them; for this is your wisdom and your understanding in the sight of THE NATIONS, WHICH SHALL HEAR ALL THESE STATUTES, AND SAY, SURELY THIS GREAT NATION IS A WISE AND UNDERSTANDING PEOPLE. For what nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon him for? » - Deut. 4: 5-7. And also in another place: «And it came to pass, when Hiram heard the words of Solomon, that he rejoiced greatly, and said, BLESSED BE THE LORD this day, which hath given unto David a wise son OVER THIS GREAT PEOPLE» - 1 Kings 5: 7.
Thus, in a God fearing culture, any person who attempts to use his alleged “human rights” to openly harm the well being of the people [whether by corrupting the community's moral values, or whether by harming individual members of the community], should be punished by the authorities without any hesitation.