The Sixties Radical- Azriel G-d Seeks Humble People!

HaShem spoke through my teacher Pastor Steve Gray  Sunday July 29th the 17th of Av (5778) Jewish calendar.

These words hit me right between the eyes. These G-dly words blew my doors off. “The Glory of G-d is connected to humility.”

G-d make me humble. Let me be teachable like your humble servant and our teacher Moshe.

These following words brought tears to my eye;” G-d told David I want to build you a family. Your son David will build a building My son will build a family.”

Then I saw my Torah and Tanya lessons for the past week come alive before my eyes.  This began with our Avraham avinu our father and Sarah imeinu our mother.  Avraham and Sarah taught us how to walk in the moral sand righteous ways of G-d and these lessons were passed down through Yitz’chak and Ya’akov. These lessons gave birth to our teacher Moshe and our greatest King David.

For you see for us Jews it is all about family. And that’s what hit me like a ton of bricks.  Family! The family of G-d and to be a G-dly Jew is what I want.

This is my cry to make me a new creation. Murder my evil inclination so I can get closer to you HaShem Yeshua. Restore my family. Restore the second “Hey’ in the name of G-d.

Yeshua means G-d turned to us. Yeshua also means redemption. Then I saw G-d taking the human form of Yeshua and walk into the holy Sanctuary to bring back the Glory of G-d for the followers of Yeshua Jew and non-Jew alike.

To quote my teacher Pastor Steve Gray:” G-d would restore the Tabernacle (the glory of G-d) where G-d meets us.”

And this is exactly what G-d did when HE took the human form of Yeshua and walked the earth to show us Jews first then the non-Jews the true glory of G-d given to Moshe at Mount Sinai. This was done so we all can return to the Garden of Eden to be clothed and study Torah together from the true teacher HaShem Yeshua.

And the world will know, and everyone will bow down to the one true living G-d the G-d of my forefathers Avraham, Yitz’chak and Ya’akov.

This is why I love, respect and trust my teacher Pastor Steve Gray.

The Sixties Radical- Azriel You Are The Seed 0f Avraham

G-d spoke through Pastor James today Sunday July 22nd. When Pastor James said; “You are the seed of Avraham and you are blessed and an heir to the promises of G-d.” These very words sent shock waves through me.

In my morning prayers this Jew has been crying out to HaShem to remind HIM I am a son of Avraham and Sarah. This is my heritage and who I am.

The next statement dug even further into my entire heart, mind, body and soul:” We are to be a blessing to the world and a light unto the nations.”

Then theses G-dly words followed;” You are a chosen generation and a purchased people by G-d.”

Then I saw my Jewish Heritage explode before my eyes Avraham, Yitz’chak and Ya’akov followed our teacher Moshe, then David, and finally HaShem taking the human form of Yeshua to bring the House of Israel back to my Father’s house followed by the entire world to know the one true living G-d and to worship under one house- The house of HaShem Yeshua.

This is the real kicker. When Pastor James quoted YECHEZK’EL 37:14 I almost lost it. For the past two weeks in my morning I have been speaking to breathe the breath of life over the dry bones of my life, my family, my nation and the entire House of Israel to get up out of our graves to bring us back to life so we can have the land you HaShem have promised us.

This happens every time Pastor James preaches. He preaches about what I have been praying about or going through.

This is why I have such a profound and deep respect for Pastor James.

Pastor James is truly a mighty man of G-d.

The Sixties Radical- Azriel The Father of All us Jews Avraham

Sunday July 8th my teacher Pastor Steve Gray spoke some mighty powerful words from the word of G-d. These words hit me right between the eyes.

Thank you, Pastor Steve, for talking about some of the teachings from our sages the Baal Shem Tov, Rashi who wrote the commentary of the Torah and the Talmud, and Rabbi Zalman of Liadi the author of Tanya.

G-d spoke to us through my teacher Pastor Steve Gray.

These words are the core of what we Jews are taught.

“Avram believed what G-d told him. G-d gave Avram the credit.” Followed by these powerful words: “First look up and believe and then look out and then believe I G-d am going to give you the land.”

Then I saw my forefathers Avraham, Yitz’chak and Ya’akov acting on faith to follow G-d’s directions. These acts of faith brought about the birth Moshe. Mosh our leader and our teacher followed G-d’s direction to go to Mount Sinai where we Jews were given the Torah.

Thus G-d’s people were established.

This led to G-d taking on the human for Yeshua to bring HIS people back to the house Israel G-d’s house. This act also set in motion G-d’s plan for redemption for all the nations of the world.

My teacher Pastor Steve Gray said these words:” The one G-d over my people, one people over one land and over one nation.”

“G-d gives life to the dead. G-d brings life to the dead.”

Then I saw my job and as Jewish believer in Yeshua is to share with the all the nations of the world the teachings of our sages, so we can be united as one people, one nation under the one true living G-d of my forefathers Avraham, Yitz’chak, and Ya’akov, HaShem Yeshua.

G-d used my teacher Pastor Steve Gray to bring this dead Jew back to life, to bring me back to the roots of my faith and teachings of our sages so I can be back home with my Father- HaShem Yeshua.

The Sixties Radical- Azriel The Drama

All the cosmos came to be because G‑d chose to invest His very essence into a great drama: the drama of a lowly world becoming the home of an infinite G‑d. A marriage of opposites, the fusion of finite and infinite, light and darkness, heaven and earth.

We are the players in that drama, the cosmic matchmakers. With our every action, we have the power to marry our mundane world to the Infinite and Unknowable.

Sefer HaSichot 5750, vol. 1, pp. 103ff

The Sixties Radical- Azriel The Goal

Time began. So we are told in the first phrase of our Torah. Today, the hard data of astronomers and physicists concurs. As impossible as it is to imagine, all we know of—space, time, the very nature of things—all has a beginning.

And it has a goal, an ultimate state. Every era, every event, every moment through which time passes is a step closer to that goal.

Likkutei Sichot, vol. 3, pp. 976–977, fn. 19; Likkutei Sichot, vol. 5, pp. 62–63; Bati Legani 5731:5

The Sixties Radical- Azriel Light Forever

At the threshold of liberation, darkness filled the land of Egypt. Yet in the homes of those to be liberated, there was only light.

Light is our true place and light is our destiny. As dawn approaches, darkness shakes heaven and earth in the final throes of its demise. But those who belong to light and cleave to it with all their hearts have nothing to fear.

For darkness is created to vanish, but light is forever.

Torat Menachem 5742, vol. 2, p. 758; 10 Shevat 574

The Sixties Radical- Azriel Present in Absence!

The true teacher is most present in his absence.

It is then that all he has taught takes root, grows and blossoms.

The student despairs for his teacher’s guidance,
and in that yearning, the student’s mind becomes as the teacher’s mind,
so that they become one.

Maamar Vayomer Lo 5728, 5732, 5737

The Sixties Radical- Azriel Mandate Unmask

As impossible as it sounds, as absurd as it may seem: The mandate of darkness is to become light; the mandate of a busy, messy world is to find oneness.

We have proof: for the greater the darkness becomes and the greater the confusion of life, the deeper our souls reach inward to discover their own essence-core.

How could it be that darkness leads us to find a deeper light? That confusion leads us to find a deeper truth?

Only because the very act of existence was set from its beginning to know its own Author.

As it says, “In the beginning . . . G‑d said, ‘It shall become light!’”

Maamar V’nachah Alav 5725; Likkutei Sichot, vol. 10, pp. 7ff

The Sixties Radical- Azriel Gam zu l’tovah

Let’s take a look at where the expression “Gam zu l’tovah” comes from. This article was written by Nissan Mindel.

“ Nahum Ish Gamzu and Rabbi Akiba were both men of endless faith in the Almighty. They were certain that anything that happened to them was good. How did they know it? Simply enough. They knew that nothing happens by accident or chance; that nothing happens without G‑d knowing it. Now G‑d is good, therefore, how can anything bad happen?

Of course, unpleasant things sometimes do happen, but that does not mean that they are bad. For example, medicine may be quite unpleasant to swallow; but who would say that medicine is bad because it is unpleasant?

Strangely enough, however, each one of them expressed his faith in a different way. Nahum used to say, “Gam zu l’tovah,” which in Hebrew means: “This is also for good.” In fact, it is believed that because he often repeated this saying, he was called “Gamzu.”

Rabbi Akiba on the other hand used to say, “Kol man d’avid Rachmana l’tav avid,” which in Aramaic (the language most widely spoken by the Jewish people at that time, for Hebrew was spoken by the scholars) meant: “All that the Merciful One does, He does for good.”

Let me tell you what happened to them, as related in the Talmud.

Rabbi Nahum was once sent to Rome to try to persuade the Roman Emperor to be more kindly to the Jews. He was carrying a precious box, filled with gold and diamonds, a gift for the Emperor. On the way he stopped at an inn, where he stayed for the night. On the following morning he continued his journey, not knowing that the innkeeper had stolen the precious things from the box and filled it with sand and soil.

When Rabbi Nahum finally reached Rome and presented himself to the Emperor, he handed the box to the Emperor. On opening the box, it was found to contain nothing but sand and soil. The Emperor was filled with anger, thinking that the Jews wanted to mock him. Nahum was thrown into prison and certain death awaited him. However, Nahum was not dismayed and said, as Usual, “Gam zu l’tovah” – “this is also for good.”

At his trial, one of the Emperor’s advisers said that the Jews would certainly not have dared to mock the Emperor. He suggested, therefore, that perhaps this was no ordinary sand and soil. He had heard, the adviser said, that when Abraham, the first Jew, went to battle against Chedarlaomer and his confederate kings, he threw sand and soil at them, which G‑d turned into arrows and deadly weapons and in this way Abraham won the battle against the mighty kings. Maybe this sand and soil were of the same kind!

Now the Emperor had been at war for some time, but could not defeat his enemy. So he ordered this sand and soil to be used. Indeed, the miracle happened, and the enemy was defeated!

Nahum was immediately freed from prison and given many gifts and the petition of the Jews was granted.

So much for Nahum’s wonderful story. Now about Rabbi Akiba.

Rabbi Akiba also had a narrow escape from death, but in a different way. He was on his way to a city when the sun set and he. had to take shelter in the woods. It was a dark night. He lit the only candle he had. He also had a cock with him to wake him early in the morning, and a donkey on which he rode.

Now a strong wind blew out his candle and he remained in darkness.- The next moment the cock was snatched by an animal of prey and a similar fate befell his donkey. Each time Rabbi Akiba said,

“All that the Merciful One does is for good.”

In the morning when Rabbi Akiba arrived in the city he learned that a band of vicious robbers had passed through the forest and attacked the city. Had they known of Rabbi Akiba’s presence he would have suffered violence at their hands! So it was good that the candle’s light was blown out, that the cock was not there to crow, nor the donkey to bray!

Now the question arises, why did Rabbi Akiba use a different expression from that used by Rabbi Nahum? This is all the more surprising because Rabbi Akiba was Rabbi Nahum’s disciple, and you would expect the disciple to repeat his master’s saying in his master’s words. Then there is another question: Why did Rabbi Nahum express his words in Hebrew whereas Rabbi Akiba used the Aramaic dialect?

Before we give you the answer to these questions, let us for a moment consider the question of “good” and “evil.”

G‑d is good. He is not the source of evil. Everything that happens in this world should therefore be good, and, indeed, originally, as it comes from G‑d, it is good. However, by the time it actually takes place, it may, for some reason, result in a bad thing. For example: A loving father gives his son a toy to play with. That’s certainly a good thing. But then the son gets hurt by the improper use of it. That’s bad, but it’s not the father’s fault. The father wanted his son to enjoy the toy.

Then there is, as we mentioned earlier the case of the unpleasant medicine. The little boy who doesn’t know how good it is for him, yells and screams, and does not want to take it. But when he takes it, willingly or not, it is unpleasant for a moment but drives pain away for a long time.

So it is in life. There are two kinds of “evil”: a) A temporary setback which soon proves to be a blessing in disguise (like medicine). b) A more serious “evil,” such as sickness or even death, which seems to have no good at all in it but which, nevertheless, we believe to be for a good purpose known only to G‑d.

We who believe in One G‑d, the One Creator, who created both heaven and earth, light and darkness, heat and cold, and everything that exists, believe that the Creator of the whole world is purely good, and no evil can come from Him.

When one’s faith in this is as strong as that of Rabbi Nahum, and one’s piety as great too, one may be given the power to influence events in this world so that the good that originates from G‑d be seen and felt down here below, as it was intended Above. Thus Rabbi Nahum was able, in his great and boundless faith, to convert the very sand and soil into good, even to something better than the gold and precious things that had been stolen and replaced by the seemingly worthless sand and soil.

Rabbi Akiba lived in the next generation after Rabbi Nahum. The world was not the same in Rabbi Akiba’s time, as in the time of his master. The people were not up to the same standard of holiness and piety and were not worthy of the same revelation of G‑d’s light and of the same miracles. So, although Rabbi Akiba’s faith was as strong as that of Rabbi Nahum, the miracles that his faith called forth were more veiled, more hidden. The event itself did not show the good but it merely proved to be an indirect cause of it. At the same time, the “harm” suffered was very small compared to the good that came from it. This was the case with Rabbi Akiba that night when he was in the woods.

This will explain the difference in the expressions used by Rabbi Nahum and Rabbi Akiba. Rabbi Nahum said, “This is also for good,” meaning that the event itself is good. Whereas Rabbi Akiba said, “All that G‑d does He does for good,” meaning that while the experience itself is unpleasant, it surely leads to good.

This will also explain the difference in the language used by the two Sages. For, as already mentioned, Hebrew was the language of the scholars in those days, whilst most people spoke the Aramaic dialect.

Now, Rabbi Nahum’s way of life was, obviously, of a very high order, and very few people enjoyed such powers to convert the very evil into good. That is why his way of life is expressed in Hebrew, the language which was not used commonly but rather by way of exception. Rabbi Akiba’s way of life, on the other hand, could be followed by wider sections of the people. Therefore, he expressed it in Aramaic, so that every­body should understand him and try to follow his way.