When the question hits you, « what if I fail ? » Remember by not doing anything, you have already failed. You’re at the bottom rung of the ladder and there is no place to go but up. This is what I love about GOD being the Source. He gives you another chance. Make this affirmation from your heart and tack it over every failure.Therefore, to bring success, security and miracles to my life: I will plant seeds of love not fear.
Lorsque la question vous frappe, « et si j’échoue ? » N’oubliez pas qu’en ne faisant rien, vous avez déjà échoué. Vous êtes au bas de l’échelle et il n’y a pas d’autre endroit où aller que vers le haut. C’est ce que j’aime à propos de DIEU étant la Source. Il vous donne une autre chance. Faites cette affirmation de votre cœur et collez-la sur chaque échec. Par conséquent, pour apporter le succès, la sécurité et les miracles dans ma vie : je planterai des graines d’amour et non de peur.
Source: A daily guide to miracles by Oral Roberts ( p.438)
©Jeannette Bourassa 2022
Le blog de JayJay 
Really inspiring its better to do something instead nothing due to fear of failure.
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Si tentare è vero . Dopo il riposo bisogna ripartire agire ricordando sempre che rispetto e amore sono necessari . Buona serata Jeannette e abbraccio 🌹☮️
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What a blessing to read this. Amen! Thank you. ❤️🙏
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Thank You for taking the time To read me.
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È vero Jeanette ,capita di riposare un po’ soprattutto ad una certa età ,prima non è possibile
Poi bisogna ripartire . Buon tutto 🐞🌻
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Yes, it’s reminds me, being still is not doing anything. Thanks for posting.
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Thank You for reading me.
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You are welcome.
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Very deep and inspiring 😊
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Merci pour tous tes likes sur mon blog
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An addition to the previous — A comprehensive Jewish polemic against the theological foundations of Xtianity and Islam. Where was JeZeus throughout the Shoah? Where was Allah throughout the Nakba total defeat disasters of ’48, ’67, & most recently the 12 Day War?
1. Peter claims that through JeZeus, significant miracles occur, thereby validating his role as a miracle worker and messianic figure… this serves as zero proof of the mitzva of Moshiach according to the Torah. Moshiach based upon King Shaul and David and all the kings of Yechuda and Israel thereafter has nothing to do with healing miracle workers as the definition of the Torah mitzva of Moshiach.
The prophet Natan issued a mussar prophetic rebuke to king David when he contemplated the possibility to duplicate how the Goyim worshipped their Gods through construction of Great Cathedrals. The Torah “Temple” which king David commanded his son Shlomo to build – not a literal wood and stone building. Rather the establishment of the Torah Constitutional mandate of Sanhedrin Federal common law courtrooms across Jerusalem and the cities of refuge. The last mitzva which Moshe Rabbeinu sanctified: Moshe constructed three Cities of Refuges/Small Sanhedrin courtrooms on the other side of the Jordan river. Moshe did not build a Goyim manner of worship Temple. The revelation of the Mishkan teaches the mussar that HaShem lives in the hearts of the chosen Cohen people through tohor middot spirits. Hence the p’suk: שמות: כה:ח — ועשו לי מקדש ושכנתי בתוכם — prioritizes the vision that HaShem through the revelation of Oral Torah tohor middot quickens the Yatzir Ha-Tov with life through all the generations of Israel upon this Earth. This vision has nothing to do with the NT “salvation from sin” substitute theology.
2. The NT fails to address the central act of rebellion when Israel demanded from the prophet Shmuel a king, when HaShem through the Sinai brit ruled as KING. Recall that Israel requested a king to lead the nation to fight its wars. The bait N’ switch to the topic of “salvation” therefore exists as classic substitute theology. Revisionist history defines the NT like Holocaust Denial defines modern anti-Semitism. Specifically, the NT introduces a theology of a Universal God. This alien foreign idea has nothing to do with the Sinai revelation because Goyim rejected the Torah and do not accept the Torah to this very day.
The deliverance from Egyptian bondage and conquering of Canaan – these fundamental “miracles” serve as the basis for Israel to rule conquered Canaan with justice as a total repudiation of Par’o judicial injustice to Israel. Torah prophesy centers upon mussar rebukes which all generations can grow as their own ideas sprouting from within their Yatzir Ha-Tov spirits breathing within their hearts. The NT shares no connection whatsoever toward achieving the justice leadership of HaShem in this world through the Torah mandate of Federal Sanhedrin common law courtrooms.
Both the NT and Koran attempt to replace the oath brit which defines Torah as the Written Constitution of the Cohen Republic. They both attempt to establish a theological backdrop wherein Torah prophesy applies to all Goyim Universally. These attempts reject the revelation of the Torah at Sinai but seek thereafter to worship their Name God replacements as substitutes for HaShem taking Israel alone out of Egypt. Such theological revisionist history substitutes other Universal Gods for the local god which only Israel accepted at Sinai. Miraculous miracle workers do not replace the prophetic mussar visions established through the T’NaCH literature which the NT attempts to replace with the label “Old Testament”.
3. Declaring the ‘Good News’ of the Name of JeZeus has no T’NaCH precedent. Torah a common law legality which stands upon the foundation of precedents. No courtroom objectively examines (prosecutor vs. defense legal briefs) any courtroom case based upon the “Name of JeZeus”. Hence the challenge to Judicial common law courtroom practices – simply a red herring. The Written Torah serve the chief function as the Constitution of the Republic of Judea which mandates Sanhedrin common law courtrooms. No different than the US Constitution mandates 3 branches of Government. By emphasizing the miraculous events attributed to JeZeus as the Son of God, this substitute theology replaces oath brit cut with Avraham Yitzak and Yaacov to father the chosen Cohen people.
The Written Torah serves as the legal constitution for the Jewish people, establishing a system grounded in established precedents and judicial proceedings. The NT does not provide this framework or engage with it meaningfully. Most significantly: the NT emphasis upon the Divine Name of JeZeus worships a new God which the Avot did not know.
The Written Torah functions analogously to a constitution, establishing a system of laws that courts operate upon, thus framing the concept of justice within a concrete legal structure. The absence of any NT precedent in this regard significantly undermines its claims. The NT pivot to a new Universal Trinity God contradicts the specific oath britot cut through the Torah alliance established by Avraham Yitzak and Yaacov.
4. Miracles as “signs” do not prove or disprove the mitzva of Moshiach. Moshe anointed Aaron as Moshiach. Aaron dedicated korbanot/sacrifices NOT as some Cain-like “Barbeque to Heaven”, but rather based upon the k’vanna of Hevel whose korban dedicated the sanctification through swearing an oath to pursue justice in this world. Justice: defined through both T’NaCH & Talmudic common law – as the legal pursuit of justice/fair compensation of damages as the intent of the Torah commandment: “Eye for an Eye and tooth for a tooth”. Legal judicial justice rejects as טיפש פשט-utter bird brained stupidity-any literal reading for “Eye for an Eye”!
The sacrifices are not simply ritualistic acts. They are deeply intertwined with the intent (k’vanna) to pursue justice and right wrongs, differentiating them from mere offerings. This highlights a legal and ethical framework wherein Moshe first anointed the House of Aaron as Moshiach; it explains the connection between the revelation of the Mishkan with the pursuit of judicial justice through logically juxtaposing the Torah mitzva of sacrifices against the Torah mitzva to pursue justice.
The understanding of korbanot not as mere rituals but as essential acts tied to the pursuit of justice brings a critical perspective on their religious significance. The intentionality behind these actions (k’vanna) focuses on justice and ethical behavior which has nothing to do with the NT “forgiveness of sin as the salvation of Mankind”.
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