SHALOM!

 

 

THE SECRET TO WHAT THE ABOMINATION THAT CAUSES DESOLATION IS , IS FOUND OUTSIDE OF OUR CURRENT BIBLE because there are some missing scriptures…

 

 

You can only find it in the LOST BOOKS OF THE BIBLE which were DELIBERATELY REMOVED from the BIBLE for evil purposes.

 

 

The following HOLY SCRIPTURES talk about the ABOMINATION OF DESOLATION:

Daniel 9:27 King James Version (KJV)

²⁷ And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.

Compare versions:

Daniel 9:27 Names of God Bible (NOG)

²⁷ He will confirm his promise with many for one set of seven time periods. In the middle of the seven time periods, he will stop the sacrifices and food offerings. This will happen along with disgusting things that cause destruction until those time periods come to an end. It has been determined that this will happen to those who destroy the city.”

 

Daniel 11:31 Names of God Bible (NOG)

³¹ His forces will dishonor the holy place (the fortress), take away the daily burnt offering, and set up the disgusting thing that causes destruction.

Compare versions:

Daniel 11:31 King James Version (KJV)

³¹ And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate.

 

Matthew 24:15 King James Version (KJV)

¹⁵ When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:)

Compare versions:

Matthew 24:15 Names of God Bible (NOG)

¹⁵ “The prophet Daniel said that the disgusting thing that will cause destruction will stand in the holy place. When you see this (let the reader take note),

 

The ABOMINATION OF DESOLATION has occurred at least once in the past. It will occur for the third time in the GREAT TRIBULATION / TIME OF JACOB’S TROUBLE!

 

The TRUTH is hidden in:

The Very first ABOMINATION OF DESOLATION Event took place before YAHUSHUA HA MASHIACH came to earth in human form. The FEAST OF HANNUKAH / LIGHTS / DEDICATION is celebrated in COMMEMORATION of the VICTORY obtained against the enemy of YAH and HIS CHOSEN PEOPLE, the very enemy that brought about the ABOMINATION OF DESOLATION!

 

All the HOLY INSTRUMENTS OF WORSHIP that YAH had asked the CHILDREN OF ISRAEL to make in the book of Exodus were removed by the Syrian/Greeks as ordered by Antiochus IV Epiphanes and evil was replaced with them.

A lot of people particularly ISRAELITES lost their lives as result in the process of STANDING UP FIRM FOR THE TRUTH (YAH’S HOLINESS). Read the Stories of the Hannah & her seven children, Judith, and the Maccabees.

What exactly was the Abomination of Desolation?

Firstly, the word “Abomination” means: a thing that causes disgust or loathing according to dictionary.com.

 

Secondly, the word “Desolation” means: a state of complete emptiness or destruction, according to dictionary.com.

 

If the word “Abomination” means causing disgust or loathing and the word “Desolation” means being in  a state of complete destruction or destruction, then when out together it means:

something disgusting or loathsome that causes destruction of something else.

So as per the story of the CHANUKAH, what exactly is the ABOMINATION THAT CAUSES DESOLATION?

Well, there were two things:

• Statue (a.k.a Idol) of Zeus – Zeus was one of the gods of the Greeks

 

• Sacrificing a pig on YAH’S Holy Altar in the Temple of YAH – Note that the pig was and still is the most disgusting animal unto YAH. Its way of life is very unclean as it prefers to be in dirty muddy environments. Pigs can eat anything they come across. Pigs are one of the NON-KOSHER FOODS that YAH commanded us not to eat as per Leviticus 11. Therefore sacrificing them unto YAHUVEH GOD is the greatest abomination one can do on earth.

 

 

YAHUSHUA warned HIS Apostles concerning the re-occurrence of the event that led to the Feast of Hanukkah being celebrated yearly. See Matthew 24.

Matthew 24:15-22 Names of God Bible (NOG)

¹⁵ “The prophet Daniel said that the disgusting thing that will cause destruction will stand in the holy place. When you see this (let the reader take note), ¹⁶ those of you in Judea should flee to the mountains. ¹⁷ Those who are on the roof should not come down to get anything out of their houses. ¹⁸ Those who are in the field should not turn back to get their coats.

¹⁹ “How horrible it will be for the women who are pregnant or who are nursing babies in those days. ²⁰ Pray that it will not be winter or a day of worship when you flee. ²¹ There will be a lot of misery at that time, a kind of misery that has not happened from the beginning of the world until now and will certainly never happen again. ²² If God does not reduce the number of those days, no one will be saved. But those days will be reduced because of those whom God has chosen.

 

YAHUSHUA’S words make it very clear that there will be another “Antiochus Epiphanes” in the future who will desecrate the Holy Land, Israel including the Third Temple.

What does the word “Epiphanes” mean?

” Epiphanes (Greek: Ἐπιφανής), meaning “God Manifest” or “the Glorious/Illustrious”, is an ancient Greek epithet borne by several Hellenistic rulers: Antiochus IV Epiphanes (c. 215–164 BC), ruler of the Seleucid Empire.”

 

Some people renamed him “Antimony” meaning “mad man” as there was no way GOD could manifest like that!!!

 

Who was “Antiochus IV Epiphanes”?

According to the Britannica Enclopedia (https://www.britannica.com/biography/Antiochus-IV-Epiphanes), Antiochus was the third son of Antiochus III the Great. After his father’s defeat by the Romans in 190–189, he served as hostage for his father in Rome from 189 to 175, where he learned to admire Roman institutions and policies. His brother, King Seleucus IV, exchanged him for Demetrius, the son of Seleucus; and after Seleucus was murdered by Heliodorus, a usurper, Antiochus in turn ousted him. During this period of uncertainty in Syria, the guardians of Ptolemy VI, the Egyptian ruler, laid claim to Coele Syria, Palestine, and Phoenicia, which Antiochus III had conquered. Both the Syrian and Egyptian parties appealed to Rome for help, but the Senate refused to take sides. In 173 Antiochus paid the remainder of the war indemnity that had been imposed by the Romans on Antiochus III at the Treaty of Apamea(188).

Antiochus forestalled an Egyptian expedition to Palestine by invading Egypt. He defeated the Egyptians between Pelusium and Mount Kasion, conquered Pelusium, and in 169 occupied Egypt with the exception of Alexandria, the capital. Ptolemy VI was Antiochus’ nephew—Antiochus’ sister, Cleopatra I, had married Ptolemy V—and Antiochus contented himself with ruling Egypt as Ptolemy’s guardian, giving Rome no excuse for intervention. The citizens of Alexandria, however, appealed to Ptolemy VIII, the brother of Ptolemy VI, and to his sister Cleopatra II to form a rival government. Disturbances in Palestine forced Antiochus to return to Syria, but he safeguarded his access to Egypt with a strong garrison in Pelusium.

In the winter of 169/168 Perseus of Macedonia in vain begged Antiochus to join forces with him against the danger that Rome presented to all of the Hellenistic monarchs. In Egypt, Ptolemy VI made common cause with his brother and sister and sent a renewed request to Rome for aid, and Antiochus prepared for battle. The fleet of Antiochus won a victory at Cyprus, whose governor surrendered the island to him. Antiochus invaded Egypt again in 168, demanded that Cyprus and Pelusium be ceded to him, occupied Lower Egypt, and camped outside Alexandria. The cause of the Ptolemaeans seemed lost. But on June 22, 168, the Romans defeated Perseus and his Macedonians at Pydna, and there deprived Antiochus of the benefits of his victory. In Eleusis, a suburb of Alexandria, the Roman ambassador, Gaius Popillius Laenas, presented Antiochus with the ultimatum that he evacuate Egypt and Cyprus immediately. Antiochus, taken by surprise, asked for time to consider. Popillius, however, drew a circle in the earth around the king with his walking stick and demanded an unequivocal answer before Antiochus left the circle. Dismayed by this public humiliation, the king quickly agreed to comply. Roman intervention had reestablished the status quo. By being allowed to retain southern Syria, to which Egypt had laid claim, Antiochus was able to preserve the territorial integrity of his realm.

 

Efforts to Hellenise the Kingdom

Both economically and socially he made efforts to strengthen his kingdom—inhabited in the main by Orientals (non-Greeks of Asia Minor and Persia)—by founding and fostering Greek cities. Even before he had begun his reign he had contributed to the building of the temple of Zeus in Athens and to the adornment of the theatre. He enlarged Antioch on the Orontes by adding a section to the city (named Epiphania after him). There he built an aqueduct, a council hall, a marketplace, and a temple to Jupiter Capitolinus. Babylon, which revered him as Soter (Liberator, or Saviour) of Asia, was given a Greek colony that was granted freedom of the city. Another Epiphania was founded in Armenia. Ecbatana (in Persia) was also named Epiphania and became a Greek city. Many of these cities were granted the right to coin their own municipal currency. The mint of Antioch on the Persian Gulf served the trade along the sea route between India and the district at the mouth of the great Mesopotamian rivers.

Antiochus’ hellenizing policies brought him into conflict with the prosperous Oriental temple organizations, and particularly with the Jews. Since Antiochus III’s reign the Jews had enjoyed extensive autonomy under their high priest. They were divided into two parties, the orthodox Hasideans (Pious Ones) and a reform party that favoured Hellenism. For financial reasons Antiochus supported the reform party and, in return for a considerable sum, permitted the high priest, Jason, to build a gymnasium in Jerusalem and to introduce the Greek mode of educating young people. In 172, for an even bigger tribute, he appointed Menelaus in place of Jason. In 169, however, while Antiochus was campaigning in Egypt, Jason conquered Jerusalem—with the exception of the citadel—and murdered many adherents of his rival Menelaus. When Antiochus returned from Egypt in 167 he took Jerusalem by storm and enforced its Hellenization. The city forfeited its privileges and was permanently garrisoned by Syrian soldiers.

 

The Revolt of Judah Maccabeus

The Greeks and those friendly toward them were united into the community of Antiochians; the worship of Yahweh and all of the Jewish rites were forbidden on pain of death. In the Temple an altar to Zeus Olympios was erected, and sacrifices were to be made at the feet of an idol in the image of the King. Against that desecration Judas Maccabeus, leader of the anti-Greek Jews, led the aroused Hasideans in a guerrilla war and several times defeated the generals Antiochus had commissioned to deal with the uprising. Judas refused a partial amnesty, conquered Judaea with the exception of the Acra in Jerusalem, and in December 164 was able to tear down the altar of Zeus and reconsecrate the Temple. Antiochus apparently had underestimated the strength of the Hasidean movement, which was behind the success in maintaining an independent Judaean state for about a century. The fighting spirit of the Jews was all the more impressive because at the beginning of their rebellion in 166 Antiochus had just demonstrated his might to the world at Daphne, near Antioch, with a grand review of his army: 46,000 foot soldiers were on parade, among them a Macedonian phalanx of 20,000 men and 500 mercenaries equipped with Roman arms, followed by 8,500 horsemen and 306 armoured elephants.

Antiochus then mounted a campaign against the Parthians who were threatening the empire in the east, recovered the income from that area, forced Artaxias of Armenia—who had defected—to recognize his suzerainty, founded the city of Antioch on the Persian Gulf, set out on an expedition to the Arabian coast, and, at the end of 164, died of an illness at Tabae (or Gabae, probably present Isfahan) in Persis. Many believers saw his death as a punishment for his attempt to loot the shrine of Nanaia in Elam (in modern Iran).

 

 

 

Why did YAHUSHUA ask us to pray that the desolation does not re-occur during the winter or  Shabbat?

• The very first occurrence started in the winter which is the worst time of year as it is difficult to camp outside or run around easily, etc.
• During one of the Shabbatot (plural for Shabbat) at the time of the first occurrence of the event, the murder of the Jews was done then.
• Shabbat is a day of resting in YAH. It would not be good to have it disrupted with such as it is the only time, YAH’S children get to unwind plus re-connect more stronngly with YAH.

 

 

 

 

 

The HANNUKAH STORY is a PREDICTION of what will occur in the GREAT TRIBULATION / TIME OF JACOB’S TROUBLE!

 

In order, to understand YAH’S WORD, we need to understand do a lot of wider and in-depth reading.

We need to STUDY YAH’S HOLY SCRIPTURES from a HEBREW MINDSET which is YAH’S MINDSET!!!

 

It is important to read the STORY OF THE MACCABEES which is usually read during the FEAST OF HANNUKAH / DEDICATION / LIGHTS because YAH has revealed that IT WILL BE REPEATED DURING THE GREAT TRIBULATION / TIME OF JACOB’S TROUBLE! Please read it below:

 

CHANAH AND HER SEVEN SONS: HEROISM AND MARTYRDOM

Antiochus was determined to enforce his vicious edicts upon the Jews, effectively destroying their attachment to the Torah. He forbade the observance of all religious laws; anyone found with a Torah would be executed; circumcision, kosher food, Shabbat, all vestiges of Judaism were outlawed. Phillip was appointed governor of Judea, and he set out to ruthlessly enforce the king’s edicts. He decided to begin his campaign with the arrest of the notable sage and High Priest, Elazar. Elazar thwarted Phillip’s design by choosing martyrdom over submission. Soon after,Chanah and her seven sons were arrested.

When the king, who was returning to Antioch, heard about the events which were taking place in Jerusalem, he decided to take an active role in enforcing his decrees. The mother and her sons were bound and brought before the king.

Antiochus tried to convince the eldest boy to abandon the Torah. The youth responded with great confidence, “Why do you bother with this long speech, trying to inflict your abominable religion upon us? We are ready to welcome death for the sake of our holy Torah!”

The king was furious and ordered the boy’s tongue, hands and feet severed and placed in a fire. The soldiers proceeded to torture the boy, forcing his mother and six brothers to watch his excruciating pain. Antiochus was sure that this sight would intimidate his prisoners into unquestioning submission.

Instead, the martyrdom spurred the family to a deep resolve to accept their fate and to sanctify G‑d‘s name. When the second brother was brought to the king, even the members of the king’s retinue begged the boy to obey the king. The boy, however, replied, “Do what you will with me. I am no less than my brother in devotion to G‑d.” The second son’s torture was as bitter as his brother’s had been. As he died he told the king, “Woe to you, pitiless tyrant! Our souls go to G‑d. And when G‑d will awaken the dead and His martyred servants, we will live. But you–your soul will dwell in a place of eternal abhorrence!”

To the amazement of all, the third brother unflinchingly suffered the same fate. The fourth brother echoed his brothers’ exhortations, and faced his brutal death with firm resolve. Before he was killed, the fifth brother turned to Antiochus and said: “Don’t suppose that G‑d has handed us over to you to exalt you or because He hates us. It is because He loves us and has granted us this honor. G‑d will take His vengeance upon you and your progeny.”

The blood-lust of the king was not assuaged, and the sixth brother was brought to the same end as his brothers who preceded him. His words bespoke his deep faith that G‑d would ultimately requite the suffering of His servants.

Throughout this horrible sequence Chanah stood by her sons, giving them strength and encouragement. Now, only the youngest child remained to face the king. When they brought the boy, the king offered him gold and silver if he would do his will. The seven-year-old boy displayed the same courage as his brothers and taunted the king to carry out his threats.

The king couldn’t believe such words coming from a mere child, and he called out to Chanah. Chanah stood before the murderer of her children and listened to his words. “Woman, have compassion upon this child. Persuade him to do my will so that you will have at least one surviving child and you too will live.” She pretended to agree and asked to speak with her son.

When they stood together, Chanah kissed the boy, then said, “My son, I carried you in my body for nine months, I nursed you for two years and I have fed you until today. I have taught you to fear G‑d and uphold His Torah. See the heaven and the earth, the sea and the land, fire, water, wind and every other creation. Know that they were all created by G‑d’s word. He created man to serve Him and He will reward man for his deeds. The king knows he is condemned before G‑d. He thinks that if he convinces you, G‑d will have mercy on him. G‑d controls your life’s breath and can take your soul whenever He desires. If only I could see the greatness of your glorious place where we would be illuminated with G‑d’s light and rejoice and exult together.”

Chanah returned to the king, saying, “I was unable to prevail upon him.”

The exasperated king again addressed the child who answered him, “Whom are you seeking to overpower with your words and enticements? I laugh at your foolishness. I believe in the Torah and in G‑d Whom you blaspheme. You will remain an abomination upon all mankind, loathsome and far from G‑d.”

The king was enraged. it is said that Antiochus gave the boy a chance to save himself by ostensibly bowing down to retrieve his signet ring, but the boy refused. As they removed him, Chanah begged to kiss him one last time. As if speaking to all seven children, Chanah said, “My children, tell your ancestor Abraham, ‘You bound only one son upon an altar, but I bound seven.” Then Antiochus ordered that the child be tortured even more than his brothers.

Chanah was left surrounded by the bodies of her sons, a prayer exalting G‑d on her lips. Then the distraught woman threw herself from a roof and rested beside her martyred sons.

 

 

 

THE STORY OF CHANUKAH

Under Syrian Rule

More than 2000 years ago there was a time when the land of Israel was part of the Syrian-Greek Empire, dominated by Syrian rulers of the dynasty of the Seleucids.

In order to relate the story that led up to Chanukah, we shall start with Antiochus III, the King of Syria, who reigned from 3538 to 3574 (222-186 B.C.E.). He had waged war with King Ptolemy of Egypt over the possession of the Land of Israel. Antiochus III was victorious and the Land of Israel was annexed to his empire. At the beginning of his reign he was favorably disposed toward the Jews and accorded them some privileges. Later on, however, when he was beaten by the Romans and compelled to pay heavy taxes, the burden fell upon the various peoples of his empire who were forced to furnish the heavy gold that was required of him by the Romans. When Antiochus died, his son Seleucus IV took over, and further oppressed the Jews.

Added to the troubles from the outside were the grave perils that threatened Judaism from within. The influence of the Hellenists (people who accepted idol-worship and the Syrian way of life) was increasing. Yochanan, the High Priest, foresaw the danger to Judaism from the penetration of Syrian-Greek influence into the Holy Land. For, in contrast to the ideal of outward beauty held by the Greeks and Syrians, Judaism emphasizes truth and moral purity, as commanded by G‑d in the holy Torah. The Jewish people could never give up their faith in G‑d and accept the idol-worship of the Syrians.

Yochanan was therefore opposed to any attempt on the part of the Jewish Hellenists to introduce Greek and Syrian customs into the land. The Hellenists hated him. One of them told the King’s commissioner that in the treasury of the Temple there was a great deal of wealth.

The wealth in the treasury consisted of the contributions of “half a shekel” made by all adult Jews annually. That was given for the purpose of the sacrifices on the altar, as well as for fixing and improving the Temple building. Another part of the treasury consisted of orphans’ funds which were deposited for them until they became of age. Seleucus needed money in order to pay the Romans. He sent his minister Helyodros to take the money from the treasury of the Temple. In vain did Yochanan, the High Priest, beg him not to do it. Helyodros did not listen and entered the gate of the Temple. But suddenly, he became pale with fright. The next moment he fainted and fell to the ground. After Helyodros came to, he did not dare enter again.

THE MADMAN: ANTIOCHUS

A short time later, Seleucus was killed and his brother Antiochus IV began to reign over Syria (in 3586 – 174 B.C.E.). He was a tyrant of a rash and impetuous nature, contemptuous of religion and of the feelings of others. He was called “Epiphanes,” meaning “the gods’ beloved.” Several of the Syrian rulers received similar titles. But a historian of his time, Polebius, gave him the epithet Epimanes (“madman”), a title more suitable to the character of this harsh and cruel king.

Desiring to unify his kingdom through the medium of a common religion and culture, Antiochus tried to root out the individualism of the Jews by suppressing all the Jewish Laws. He removed the righteous High Priest, Yochanan, from the Temple in Jerusalem, and in his place installed Yochanan’s brother Joshua, who loved to call himself by the Greek name of Jason. For he was a member of the Hellenist party, and he used his high office to spread more and more of the Greek customs among the priesthood.

Joshua or Jason was later replaced by another man, Menelaus, who had promised the king that he would bring in more money than Jason did. When Yochanan, the former High Priest, protested against the spread of the Hellenists’ influence in the Holy Temple, the ruling High Priest hired murderers to assassinate him.

Antiochus was at that time engaged in a successful war against Egypt. But messengers from Rome arrived and commanded him to stop the war, and he had to yield. Meanwhile, in Jerusalem, a rumor spread that a serious accident had befallen Antiochus. Thinking that he was dead, the people rebelled against Menelaus. The treacherous High Priest fled together with his friends.

THE MARTYRS

Antiochus returned from Egypt enraged by Roman interference with his ambitions. When he heard what had taken place in Jerusalem, he ordered his army to fall upon the Jews. Thousands of Jews were killed. Antiochus then enacted a series of harsh decrees against the Jews. Jewish worship was forbidden; the scrolls of the Law were confiscated and burned. Sabbathrest, circumcision and the dietary laws were prohibited under penalty of death. Even one of the respected elders of that generation, Rabbi Eliezer, a man of 90, was ordered by the servants of Antiochus to eat pork so that others would do the same. When he refused they suggested to him that he pick up the meat to his lips to appear to be eating. But Rabbi Eliezerrefused to do even that and was put to death.

There were thousands of others who likewise sacrificed their lives. The famous story of Hannah and her seven children happened at that time.

Antiochus’s men went from town to town and from village to village to force the inhabitants to worship pagan gods. Only one refuge area remained and that was the hills of Judea with their caves. But even there did the Syrians pursue the faithful Jews, and many a Jew died a martyr’s death.

MATTITYAHU

One day the henchmen of Antiochus arrived in the village of Modiin where Mattityahu, the old priest, lived. The Syrian officer built an altar in the marketplace of the village and demanded that Mattityahu offer sacrifices to the Greek gods. Mattityahu replied, “I, my sons and my brothers are determined to remain loyal to the covenant which our G‑d made with our ancestors!”

Thereupon, a Hellenistic Jew approached the altar to offer a sacrifice. Mattityahu grabbed his sword and killed him, and his sons and friends fell upon the Syrian officers and men. They killed many of them and chased the rest away. They then destroyed the altar.

Mattityahu knew that Antiochus would be enraged when he heard what had happened. He would certainly send an expedition to punish him and his followers. Mattityahu, therefore, left the village of Modiin and fled together with his sons and friends to the hills of Judea.

All loyal and courageous Jews joined them. They formed legions and from time to time they left their hiding places to fall upon enemy detachments and outposts, and to destroy the pagan altars that were built by order of Antiochus.

THE MACCABEES

Before his death, Mattityahu called his sons together and urged them to continue to fight in defense of G d’s Torah. He asked them to follow the counsel of their brother Shimon the Wise. In waging warfare, he said, their leader should be Judah the Strong. Judah was called “Maccabee,” a word composed of the initial letters of the four Hebrew words Mi Kamocha Ba’eilim Hashem, “Who is like You, O G‑d.”

Antiochus sent his General Apolonius to wipe out Judah and his followers, the Maccabees. Though greater in number and equipment than their adversaries, the Syrians were defeated by the Maccabees. Antiochus sent out another expedition which also was defeated. He realized that only by sending a powerful army could he hope to defeat Judah and his brave fighting men.

An army consisting of more than 40,000 men swept the land under the leadership of two commanders, Nicanor and Gorgiash. When Judah and his brothers heard of that, they exclaimed: “Let us fight unto death in defense of our souls and our Temple!” The people assembled in Mitzpah, where Samuel, the prophet of old, had offered prayers to G‑d. After a series of battles the war was won.

THE DEDICATION

Now the Maccabees returned to Jerusalem to liberate it. They entered the Temple and cleared it of the idols placed there by the Syrian vandals. Judah and his followers built a new altar, which he dedicated on the twenty-fifth of the month of Kislev, in the year 3622 (139 B.C.E.).

Since the golden Menorah had been stolen by the Syrians, the Maccabees now made one of cheaper metal. When they wanted to light it, they found only a small cruse of pure olive oil bearing the seal of the High Priest Yochanan. It was sufficient to light only for one day. By a miracle of G‑d, it continued to burn for eight days, till new oil was made available. That miracle proved that G‑d had again taken His people under His protection. In memory of this, our sages appointed these eight days for annual thanksgiving and for lighting candles.

AFTER CHANUKAH

The brightness of the first Chanukah light had dwindled down. But the holy fires on the altar burnt again in the Beit Hamikdash, from morning to morning, as prescribed by the Law. The priests were again busily officiating in the old customary ways, and day in, day out they prepared the offerings. Order and peace seemed established.

The Jewish farmer longed to return to his land after two years of hardship, privation and danger in the victorious Jewish army. It was high time to break the ground and to till the soil, if the barley was to grow and ripen in time for “Omer-offering” on Passover. The Jewish farmers had left their ploughs to rally about the heroic Chashmonaim. The first victories had drawn even the hesitant into the ranks of the enthusiastic Jewish rebels, led by the sons of Mattityahu. Farmers had forsaken their land, merchants and tradesmen their stores and shops. Even Torah students had emerged from the four walls of the Bet Hamidrash to join the fight against the oppressors.

But the songs of victory, which had filled the reclaimed Holy Temple with praise and gratitude for the merciful G‑d, had ceased. The goal of the battle seemed reached, and Torah again was supreme law in Israel.

One man, though, realized that the time for a return to normal living had not yet come. Israel could not yet afford to relax; it would have to stand ready and prepare to carry on the fight against the overwhelming odds of the enemy. This man was Judah Maccabi. His name was upon everyone’s lips and in every Jewish heart. He was admired as a hero, as a man with the heart of a lion and the simple piety of a child; as the one whose mighty armies fought and conquered, yet who never failed to pray to G‑d, the Master of all battles, before he entered the fray.

It was not the spirited warrior’s joy that made Judah Maccabi stay in camp. His heart, too, longed to return to his former peaceful life, to Modiin, the quiet town of priests, which held the grave of his adored father. Bloodshed and battle meant a hard and unwanted profession for the men of Judea, who preferred peace to strife. Yet this was no time for relenting. Not only had he to stay, but with all the persuasion of his magnetic personality he had to hold back his comrades-at-arms. His own reasoning and his two wise brothers, Shimon and Yonatan, told him that only the first phase of this war of liberation had passed. Hard and desperate times were yet to come. Clever enemies merely needed an extended lull to prepare new assaults with more troops and better equipment. And there were enemies all about Judea, besides the defeated Syrians. The neighboring countries begrudged the dazzling victories of the small Jewish armies. They would much rather have seen the people of Judea oppressed and humiliated, than armed and spirited, a threat to their own lands. Whence had come the sudden source of strength, courage and fortitude? What was there in this nation that made history in proud seclusion and isolation from other nations? Old hatred was revived. The descendants of Edom (the Idumeans), the Ammonites, the Philistines and Phoenicians, they all revived their ancient jealousies.

Messengers arrived from Gilead. The pagan people joined forces to destroy Judea. From Galilee came the bad news of similar evil intentions and active preparations in Ptolemais, Tyre and Zidon. The messengers found Judah Maccabi already at work. Fortifications had to be thrown up around Zion. Towers, walls, battlements and moat had to be constructed opposite the fort still held by their worst enemies, the Hellenistic Jews, under the leadership of the false priest Menelaus. These hated everything Jewish, and lived in the hope of the return of the Syrian masters. Judah Maccabi prepared Jerusalem against them and against imminent assault by the troops of Antiochus. Under his supervision the Jewish people worked feverishly to refill their arsenals and turn the whole country into a stronghold.

Once this most important task was accomplished, Judah Maccabi led his freshly trained troops to the aid of the regions and villages harassed by the spiteful neighbors of Judea. He drove the Idumeans from Hebron, which they had annexed, and he punished the people who had acted with hostility towards the Jewish settlers. Then he led his army across the Jordan River against the Ammonites. Their capital fell before the furious onslaught of the Jewish troops, and so did their fortress, Yaeser. Judah’s brother Shimon led an army north to aid the plagued Jews of Galilee. He defeated the enemy and cleared the Jewish land. At his urging, a great many of the Jewish settlers who had fled to Jerusalem, returned to rebuild in safety what had been destroyed during the years of weakness. Judah Maccabi and Yonatan joined forces and marched against Gilead, where they were met with the toughest resistance. By Shavuot, this campaign was successfully concluded.

Judea was again free, and all parts captured by the neighboring nation had been recovered. Celebrations and festivity transformed Jerusalem and the Holy Temple, hardly half a year after the victories over the Syrian armies. The Jewish people expressed their joy and gratitude to G‑d in the form of psalms and offerings. For He had restored glory and liberty to the Jewish land.

“I am but a plain widow from Bethulia. Yehudit is my name. I came to tell you how to capture the town, in the hope that you will deal mercifully with its inhabitants . . .”

Yehudit then told Holofernes that life in the beleaguered town had become unbearable for her, and that she had bribed the watchmen to let her and her maid out. She went on to say that she had heard of Holofernes’s bravery and mighty deeds in battle, and wished to make his acquaintan

It is not clearly known when the story which we are about to tell actually took place. The story first appeared in a very ancient book named after the heroine, Yehudit(Judith), and it was written in Hebrew. However, the original text was lost, and only a Greek translation remained, and not a very accurate one at that.

The story was retold in different versions. According to one version, it happened during the time of the Maccabean revolt against Syrian oppression, and Yehudit was a daughter of Yochanan the high priest, father of the Hasmonean family.

At any rate, the heroic deed of Yehudit has inspired faith and courage in the hearts of Jews throughout the ages.

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The town of Bethulia, in the land of Judea, came under siege by Holofernes, a mighty Syrian-Greek general, at the head of a huge army.

Holofernes was notorious for his cruelty in suppressing rebellions. When he captured a rebel stronghold, he showed no mercy to the men, women and children sheltered there.

Now he was determined to crush the rebellion of the town of Bethulia, whose inhabitants refused to recognize the oppressive rule of the Syrians.

The men of the beleaguered town fought bravely and desperately to repulse the repeated assaults by the superior enemy forces. Seeing that he couldn’t take the fortified town by force, Holofernes decided to starve the inhabitants into submission. He cut off the food and water supply, and before long the town was indeed brought to the verge of surrender.

Hungry and thirsty, and in utter despair, the townspeople gathered in the marketplace and demanded that, rather than die of hunger and thirst, they should surrender to the enemy.

Uzziah, the commander of the defense forces, and the elders of the town tried to calm the populace without success. Finally they pleaded, “Give us five more days. If no salvation comes by the end of five days, we will surrender. Just five more days . . .”

Reluctantly the people agreed, and slowly they dispersed. Only one person, a woman, remained in her place, as if riveted to it, and she addressed Uzziah and the elders, who had also turned to go. Her voice was clear and firm.

“Why do you test G‑d, giving Him only five days in which to send us His help? If you truly have faith in G‑d, you must never give up your trust in Him. Besides, don’t you know that surrender to Holofernes is worse than death?!”

So spoke Yehudit, the noble daughter of Yochanan the high priest. She was a young widow. It was several years since she had lost her beloved husband, Menashe, and she had devoted all her time to prayer and acts of charity ever since.

Yehudit was blessed with extraordinary charm, grace and beauty, but she was particularly respected and admired for her devoutness, modesty and lovingkindness.

Yehudit’s words made a deep impression on Uzziah and the elders.

“You are quite right, daughter,” they admitted, “but what can we do? Only a downpour of rain that would fill our empty cisterns could save our people, but it is not the rainy season. We are all suffering the pangs of hunger and thirst. Pray for us, Yehudit, and maybe G‑d will accept your prayers . . .”

“We must all continue to pray, and never despair of G‑d’s help,” Yehudit said. “But I have also thought of a plan. I ask your permission to leave town together with my maid. I want to go to Holofernes . . .”

Uzziah and the elders were shocked and dismayed. “Do you know what you are saying, Yehudit? Would you sacrifice your life and honor on the slim chance that you might soften Holofernes’s heart? We cannot allow you to make such a sacrifice for us.”

But Yehudit persisted. “It has happened before that G‑d sent His salvation through a woman. Yael, the wife of Heber, was her name, as you well know. It was into her hands that G‑d delivered the cruel Sisera . . .”

Uzziah and the elders attempted to discourage Yehudit from such a dangerous mission, but she insisted that she be allowed to try. Finally, they agreed.

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Yehudit passed through the gates of Bethulia, dressed in her best clothes, which she had not worn since her husband passed away. A delicate veil all but hid her beautiful face. She was accompanied by her faithful maid, who carried on her head a basket filled with rolls, cheese and several bottles of old wine.

The sun had already begun to hide behind the green mountains when Yehudit and her maid wound their way toward the enemy’s camp, their lips whispering a prayer to G‑d. Presently they were stopped by sentries, who demanded to know who they were and who sent them.

“We have an important message for your commander, the brave Holofernes,” Yehudit said. “Take us to him at once.”

“Who are you, and why are you here?” Holofernes asked, his eyes feasting on his ce. Finally she told Holofernes what he already knew, that the situation in the besieged town was desperate, that the inhabitants have very little food and water left. Yet, she said, their faith in G‑d remained strong, and so long as they had faith, they would not surrender. On the other hand, she added, before long, every scrap of kosher food would be gone, and in desperation they would begin to eat the flesh of unclean animals, and then G‑d’s anger would be turned against them, and the town would fall . . .

“But how will I know when the defenders of the citadel will begin to eat unkosher food, as you say, so that I can then storm the walls and capture the city?” the commander of the besieging army asked.

“I had thought of that,” Yehudit answered confidently. “I have arranged with the watchmen at the city’s gates that I would come to the gate every evening to exchange information: I will tell them what’s doing here, and they will tell me what’s doing there.”

Holofernes was completely captivated by the charming young Jewish widow who had so unexpectedly entered his life and was now offering him the key to the city. “If you are telling me the truth, and will indeed help me capture the city, you will be my wife!” Holofernes promised. Then he gave orders that Yehudit and her maid were to have complete freedom to walk through the camp, and anyone attempting to molest them in any way would be put to death immediately. A comfortable tent was prepared for the two women, next to his.

The two women, veiled and wrapped in their shawls, could now be seen walking leisurely through the armed camp at any time during the day and evening. Fearful of the commander’s strict orders, everyone gave them a wide berth. Soon, they attracted little if any attention. Yehudit could now walk up to the city’s gates after dark, where she was met by a watchman.

“Tell Uzziah that, thank G‑d, everything is shaping up according to plan. With G‑d’s help, we shall prevail over our enemy. Keep your trust strong in G‑d; do not lose hope for a moment!”

Having delivered this message for the commander of the defense force of the city, Yehudit departed as quietly as she had appeared.

The following evening she came again to the city’s gate and repeated the same message, adding that she had won Holofernes’s complete confidence.

In the meantime, Holofernes, having nothing special to do, spent most of his time drinking, with and without his aides. When he was not completely drunk, he would send for Yehudit. She always came to his tent in the company of her maid. On the third day, he was already getting impatient.

“Well, gracious Yehudit, what intelligence do you bring me today? My men are getting impatient and demoralized doing nothing; they cannot wait to capture the city and have their fun . . .”

“I have very good news, general. There is not a scrap of kosher food left in the city now. In a day or two, famine will drive them to eat their cats and dogs and mules. Then G‑d will deliver them into your hands!”

“Wonderful, wonderful! This surely calls for a celebration. Tonight we’ll have a party, just you and I. I shall expect you as my honored guest.”

“Thank you, sir,” Yehudit said.

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That evening, when Yehudit entered Holofernes’s tent, the table was laden with various delicacies. The general was delighted to welcome her, and bade her partake of the feast. But Yehudit told him she had brought her own food and wine that she had prepared especially for that occasion.

“My goat cheese is famous in all of Bethulia,” Yehudit said. “I’m sure you’ll like it, General.”

He did. And he also liked the strong, undiluted wine she had brought. She fed him the cheese, chunk after chunk, and he washed it down with wine. Before long he was sprawled on the ground, dead drunk.

Yehudit propped a pillow under his head and rolled him over on his face. Then she uttered a silent prayer.

“Answer me, O L‑rd, as You answered Yael, the wife of Heber the Kenite, when you delivered the wicked general Sisera into her hands. Strengthen me this once, that I may bring Your deliverance to my people whom this cruel man vowed to destroy, and let the nations know that You have not forsaken us . . .”

Now Yehudit unsheathed Holofernes’s heavy sword, and taking aim at his neck, she brought the sword down on it with all her might.

For a moment she sat down to compose herself. Then she wrapped up the general’s head in rags, concealed it under her shawl, and calmly walked out and into her own tent.

“Come quickly,” she said to her maid, “but let’s not arouse suspicion.”

The two veiled women walked leisurely, as usual, until they reached the gates of the city. “Take me to Uzziah at once,” she said to the sentry.

Uzziah could not believe his eyes as he stared at the gruesome prize Yehudit had brought him.

“There is no time to lose,” she told the commander. “Prepare your men for a surprise attack at dawn. The enemy’s camp is not prepared for it. When they run to their commander’s tent, they will find his headless body, and they will flee for their lives . . .”

This is precisely what happened.

The enemy fled in confusion and terror, leaving much booty behind. It was a wonderful victory, and it was the G‑d-fearing and brave daughter of Yochanan the high priest, the father of the Hasmonean family, that saved the city of Bethulia and all its inhabitants.

 

 

YAH has revealed that the SPIRIT OF HITLER will rise again in these End Times:

 

 

The following video is very PROPHETIC: YAH speaks about MARTRYDOM and encourages us: