“The legend of the Wandering Jew.” The Jew flees the cross and spends, this is no legend, all of time wandering, wondering, not daring to consider that he might have been wrong about the man called Yeshua.
Henry, a Christian – How did you come to Christ?
ODJ – Don’t you know?
Henry – What do you mean?
ODJ – “The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit” (Jesus in John 3).
For many Christian Z1onists (and to those Jewish Zionists who remain in the dark), Iran is the leader in world terror1sm. Not so, according to Menachem Begin, 1sraeli prime minister of yesteryear. Here is a quote from an interview between Russell Warren Howe and and Menachem Begin:
“In January 1974, while covering “what the history books call ”Kissinger’s first Sinai Disengagement Shuttle,”� Howe conducted a television interview with former terror1st, then-opposition leader and future Prime Minister Menachem Begin. As he recalled in his “Seeing the Light”� column:
“The red light had come on, under the lens. Without preamble, I turned my shoulder to the camera, stared straight into Beg1n’s eyes, and asked: ”How does it feel, in the light of all that’s going on, to be the father of terror1sm in the Middle East?”
“In the M1ddle East?” he bellowed, in his thick, cartoon accent. ”In all the world!”
Tommy Robinson is a Zionist and against mass Islamic immigration into his country. But it is Zionism (Jewish and Christian) – the irony of it all – that is the main cause of the mayhem in Europe and other parts of the world. Is Tommy Robinson, (un)wittingly, Zionist controlled opposition. Perhaps Donald Trump is a US version written large of Tommy.
Jason Lisle (“Creation in evangelism”), point out, which should be a truism: when God says in after his creation that it was “good,” – the surface meaning of the word, he means what it says. “Surface” is not synonymous with superficial. If they were synonymous, then every time I were to read “And God saw all that He had made, and found it very good (Genesis 1:31), I could justifiably exclaim, “how superficial! And ask, “surely there’s more to “very good” than “very good,” surely there’s something deeper than “very good” – “very very good,” for example.
If, though, one wished to penetrate the deepest secret of all, one would discover – according to the rabbinical Midrash – something so deep that it would defy the laws of contradiction. I would find that when God says “very good,” he means “very good” only for the hoi poloi. But if you’re Jewish and have also devoted decades to Torah, Talmud and Kabbalah, then, and only then, will you understand that when God says “very good,” he really means “very bad”; indeed, worse than “very bad”; He means the evil inclination itself, the yetser harah. Let the Midrash speak for itself:
“And God saw all that He had made, and found it very good. And there was evening, and there was morning, the sixth day.” (Genesis 1:31)—Midrash: Rabbi Nahman said in Rabbi Samuel’s name: “Behold, it was good” refers to the Good Desire; “And behold, it was very good” refers to the Evil Desire. (It only says “very good” after man was created with both the good and bad inclinations, in all other cases it only says “and God saw that it was good”) Can then the Evil Desire be very good? That would be extraordinary! But without the Evil Desire, however, no man would build a house, take a wife and beget children; and thus said Solomon: “Again, I considered all labour and all excelling in work, that it is a man’s rivalry with his neighbour.” (Kohelet [Eclesiastes] IV, 4) (Genesis Rabbah 9:7, translation from Soncino Publications)