Monday, August 6, 2012

Haftorah - Parshas Eikev

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	Haftorah
	by Rabbi Dovid Siegel

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Parshas Eikev

Yeshaya 49:14

This week's haftorah continues the theme of comfort and presents the strong feelings of the Jewish people in exile. The prophet Yeshaya captures their concern and presents their deeply sensed feeling of rejection. Yeshaya quotes, "And Zion said Hashem has forsaken and forgotten Me." (49:14) The long, dark years of exile have caused the Jewish people to sincerely believe that Hashem has abandoned them never to return. There are no indications of redemption in the air and the rapid spiritual decline of the times certainly does not reflect the glorious era of Mashiach. Therefore, the Jewish people reluctantly conclude that the master plan must have changed and their long awaited redemption will never come to fruition.

To this, Hashem responds and informs the Jewish people that they are gravely mistaken. Hashem says, "Can a mother ever forget her child; cease to have compassion for him?! Even if she could, I will never forget you!"(49:15)

Hashem revealed to His people that His concern for them extends beyond all human concerns. The Jewish people are too meaningful to Hashem to allow Him to forget them. Hashem adds, "Behold I have engraved you on My palm; your glorious walls are constantly before Me." (49:16) Hashem tells His people that, in reality, they remain His constant focus every single day. The Malbim (ad loc.) explains that the ultimate purpose of the world can only be accomplished through the Jewish people. The glorious era of redemption revolves around them and it is only they who can reveal to the entire world the truths of Hashem. Hashem therefore awaits their return with anxiety in order that His master plan can come to fruition. He has, figuratively, affixed them to the palm of His hand and always sees them in their final stages of redemption. In actuality, He is constantly maneuvering world events in order to bring about the redemption. The Jewish people are therefore, by definition, the cen ter of all world events. Contrary to the Jewish people's opinion, Hashem never takes His mind off His people and is always anxiously awaiting their return.

The prophet continues to share breathtaking glimpses of our final redemption and then raises the obvious question. Why don't the Jewish people sense this special relationship? If, in fact, Hashem cares so much for them why don't they feel it? Why does Zion consider herself so neglected and forgotten? The prophet answers this with a penetrating question from Hashem, "Why have I come and no one was there; have I called and no one responded?" (50:2) Hashem indicates that He has extended Himself on numerous occasions but the Jewish people did not respond and didn't even bother to be there. In essence, Hashem has done His part in helping us sense His concern but we have not responded.

Our Chazal in Mesichta B'rochos (6B) share with us their painful insight regarding this issue and explain this passage in a most vivid form. They inform us that when Hashem brings His presence to a synagogue in anticipation of a quorum of ten and does not find them there He is immediately angered. To such situations Hashem responds, "Why have I come and no (quorum) was there for Me; have I called and no one responded." This statement suggests that we have overlooked a serious dimension of our relationship with Hashem. To begin we quote the Gemara in B'rochos (6A) which informs us that when a quorum congregates for the sake of prayer Hashem's presence goes out to greet them. Hashem's desire to be with His people is so significant that He even goes out to meet them, awaiting their arrival to His sanctuary? From this we understand that prayer is far greater than an obligation or responsibility. Prayer is an opportunity to unite with our Creator and associate with Him. So sig nificant is this relationship that Hashem even precedes His people and anxiously awaits their arrival to His home.

We should cherish this opportunity and attempt to foster this relationship at all costs. It goes without saying that we should never ignore this opportunity and abuse this relationship. If Hashem deems it appropriate to be there we should certainly do our part to respond to His kindness and warmth. If we fail to attend we are causing Hashem to extend Himself in vain and can not expect positive results to follow.

Hashem is truly angered by our arrogance and accepts our behavior as a sign of indifference or rejection. Yeshaya concludes, "How can we expect to sense Hashem's warmth and concern?" If we truly desire a relationship with Him we must do, at the least, our part to receive Hashem's gesture of warmth and to be there when His is there.

The prophet continues this theme and asks, "Who amongst you reveres Hashem,listens to the voice of His servant, but went into darkness leaving no radiance for himself. He should trust in Hashem and rely upon Him."(50:10) Chazal, (Brochos 6B) again interpret this passage in a unique manner and reveal another important insight about prayer. They explain that the prophet was referring to the daily minyan attendee who failed once to attend his prayer services due to a pressing personal appointment. In response to this absence Hashem brings the situation to the attention ofothers. They ask, "What has happened to this G-d fearing individual who was accustomed to approaching Hashem on a daily basis?" Now, the man has gone to a place of darkness and no light from Hashem will shine upon him. He should have relied upon Hashem rather than failing to keep his appointment with Hashem in His office. (see Rashi ad loc.)

This response also seems quite harsh to us. After all, the person was always a G-d fearing individual who constantly attended prayer services. Why is he being so severely denounced for this and even worse, regarded as going to a place of darkness? The answer seems to be in the concluding words, "He should trust in Hashem and rely upon Him." Apparently we are noticing a change of attitude and a principal deviation here. Prayer represents our recognition that everything, our livelihood included, is in the hands of Hashem. Our first appointment of the day is with Hashem wherein we request that all of our day's experiences will be met with success. Our happiness, health and wealth are all up to Hashem and we therefore request of Him that He pay serious attention to all our needs.

However, one who cancels his daily appointment with Hashem demonstrates that he considers matters to be in his personal control. He couldn't meet with Hashem today because a more pressing need existed. Excluding Hashem for the moment, this personal appointment was necessary in order to secure his personal finances. If he didn't attend he could forfeit his opportunity of producing financial success.

Hashem responds that this person has forgotten the most basic principal of life. He should have trusted in Hashem because ultimately even the success of this meeting depends upon Him. Hashem would have "shined His light upon him" if he would have followed the formula. But now, after demonstrating his lack of faith, he has gone away from Hashem. From this point and on his relationship has been severely effected and Hashem chooses not to allow this person to sense His true concern for him.

Yes, Zion feels neglected and doesn't sense Hashem's interest in her. But, as the prophet reveals, this is not Hashem's doing. We have always had the opportunity of prayer and could always enjoy a warm personal association with Hashem in His very own home. However it is we who abuse our privilege and force Hashem to keep His distance from us. If we would take prayer more seriously we would always feel the helping hand of Hashem.

How appropriate are these lessons which are read in conjunction with this week's parsha, Eikev. Because, in fact, the central theme of the parsha is to never forget Hashem and His kindness. This week, Moshe Rabbeinu reminds us that our sustenance and livelihood are in Hashem's hands, rather than our own.

In addition, Moshe Rabbeinu introduces the opportunity of fervent prayer and informs us that continued success and satisfaction are the natural results of such perfect service. (see Devorim 8:17, 18 and Devorim 11: 13,14, 15)

May we merit to continuously develop our relationship with Hashem through our prayer and receive the radiance of Hashem always.

Haftorah, Copyright &copy 2012 by Rabbi Dovid Siegel and Torah.org. The author is Rosh Kollel of Kollel Toras Chaim of Kiryat Sefer, Israel. Kollel Toras Chesed
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Phone: 847-674-7959Fax: 847-674-4023

kollel@arlin.net

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Please Say Yes to Abba Yahweh and His Laws.

It is written in the Koran:
‘1. Surah Al-Fatihah:

1. In the Name of Allah, the Most Beneficent, the Most Merciful.
2. All the praises and thanks are to Allah, the Lord of the 'Alamin (mankind, jinns and all that exists).
3. The Most Beneficent, the Most Merciful.
4. The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection)
5. You (Alone) we worship, and You (Alone) we ask for help (for each and everything).
6. Guide us to the Straight Way
7. The Way of those on whom You have bestowed Your Grace, not (the way) of those who earned Your Anger (such as the Jews), nor of those who went astray (such as the Christians).

This is the 'start' in the Koran......

For more, what the Koran is teaching about: ‘Muslims Hate Jews, Christians all other faiths’ ‘Their Guide Book says to kill, behead and burn all non-believers’ click:
Index of The Quran (Satanic Verses of violence to us)

For more information about the development of these ‘Chaldean’ in our days go to our News-Blog: http://thewatchmenfromisraelnews.blogspot.co.il/

Please read the Mitzvoth go to: Positive Commandments and the Negative Commandments), easy to read. It is very important to know them. I don’t ask you this to become a good Jew! But to learn who you really are. That you can find your real identity. In a good understanding of the rest of The Scriptures. And that you understand that Rabbi Shaul is talking to a real Israel,

1Co 10:1 I do not want you to be without da'as (knowledge), Achim (brothers) b(in) 'Moshiach, that Avoteinu (our fore Fathers, you Yehudah and Ephraim!) all were under the anan (cloud),

Exo 13:21 And Yahweh went before them by day in an ammud anan (‘Pillar of a cloud), to guide them haderech (the Way); and by lailah (night) in an ammud eish (‘Pillar of fire), to give them ohr (light); so they could travel yomam valailah (day or night);

Exo 13:22 He took not away the amud heanan (‘Pillar of a cloud) by day, nor the ammud haeish (‘Pillar of fire) by night, from before HaAm (the people, Yehudah and Ephraim) and passed through the sea.
Exo 14:22 And the Bnei Yisroel (Yehudah and Ephraim) then went into the middle of the yam (sea) upon the yabashah (dry land); and the mayim (waters) were a chomah (wall) unto them on their right, and on their left.

Exo 14:23 And the Egyptians pursued, and went in after them into the middle of the yam (sea), even kol sus (all horses) Pharaoh, his chariots, and his parash (rider).

Exo 14:24 So it came to pass, that when came the watch of the boker (morning), Yahweh looked down on the machaneh Mitzrayim (camp of Egypt) through the ammud eish (pillar of fire) and of the anan (cloud), and caused confusion over the machaneh Mitzrayim (camp of Egypt),

Exo 14:25 And turned awry their chariot wheels, that they drove them with difficulty; so that the Egyptians said, Let us flee from the presence of Yisroel (really when Yehudah and Ephraim where together, not like today); because Yahweh fighting for them against the Egyptians,

1Co 10:2 And all into Moshe Rabbenu were given tevilah (a ‘mikwah’ immersed) in the anan (cloud) and in the sea,

1Co 10:3 And all of the same spiritual okhel (food) ate [SHEMOT 16:4,35; DEVARIM 8:3; TEHILLIM 78:24-29],

1Co 10:4 And all of the same spiritual drink drank, for they were drinking from a spiritual TZUR (Rock) following them [SHEMOT 17:6; BAMIDBAR 20:11; TEHILLIM 78:15; 105:41], and that TZUR was Moshiach (Yeshuah – Yeshuah Yahweh).

Hab 2:3 For the chazon (vision) is yet for a mo’ed (an appointed time); it speaks of HaKetz (the End), and does not lie; though it tarry, wait for him

Moshiach— see: Sanhedrin 97b, ‘It has been taught; R. Nathan said: This verse pierces and descends to the very abyss:11 For the Vision is yet for an appointed time, but at the end it shall speak, and not lie: though he tarry, wait for him (Moshiach); because it will surely come, it will not tarry.12]; because he (Moshiach) will surely come, and will not tarry.

(11) Just as the bottom of an abyss cannot be reached, so is it impossible to grasp the full purport of this verse (Rashi).
(12) Hab. II, 3.

Believe…..

Hab 2:4 Hinei (behold), his nashamah (soul) which is puffed up is not upright in him; but the tzaddik (righteous) shall live by his emunah (believe).

Through Moshiach, Yeshuah from Yahweh who give you emunah (believe)…..

Gen 15:6 And he believed in Yahweh; and He credited emunah (faith)] to him as tzedakah (righteousness).

Please read the whole book of HaNavi Habakuk?

The Koran teaches us that you have to die…….

But, please Yudah (Jews) and Ephraim (most Christians) Listen to His Voice:

Hab 1:12 Art thou not mikedem

(‘everlasting’ also said of Moshiach, indicating Moshiach’s eternal divine nature: Dan 7:14 And there was given Him (Moshiach) dominion, and honor, and sovereignty, that all people, Goyim, tongues, should pey-lammed-chet. [1] (worship as deity) (see Dan 3:12, serve, reverence as deity Him (Moshiach). His dominion is an everlasting dominion, which shall not pass away, and His (Messianic) Kingdom that which shall not be destroyed.] see Michah 5:1[2];)

Yahweh Elohai (my Elohim) Kedoshi (my Holy One)? We shall not die. Yahweh, Thou hast appointed them (these Chaldean) for mishpat (ordinance); O Tzur, Thou hast ordained them (these Chaldean) for reproof.

Maran Rabbeinu Yeshuah and Rabbeinu Shaul are teaching that you, Yehudah and Ephraim come together to the same point as where you were when you said:

Deu 5:27 Go thou near, and hear all that Yahweh Eloheinu (our Elohim) shall say; and speak thou unto us all that Yahweh Eloheinu shall speak unto thee; and we will hear it, and do it.

But don’t ‘make’ from one of them Rabbeinu Yeshuah, Rabbeinu Shaul or Rabbeinu Mosheh another ‘mighty one’ but accept them in your live for what they really are….

Please take it serious what Abba Yahweh is telling us in:

Deu 18:15 Yahweh Eloheicha (your Elohim) will raise up unto thee a Navi (prophet) from among thee, of thy achim (bretheren), kamoni (like me.....

Exo 32:30 The next day Moshe said to the people, "You have committed a terrible sin. Now I will go up to Yahweh; maybe I will be able to atone for your sin."); unto him ye must listen;

Deu 18:16 According to all that thou desired of Yahweh Eloheicha (your Elohimin) Chorev (to be burnt dried up, ruined, wasted) in the Yom HaKahal (day of the congregation), saying, Let me not hear again the voice of Yahweh Elohav (your Elohim), neither let me see this eish hagedolah (‘great fire’) any more, that I die not.

Deu 18:17 And Yahweh said unto me, They have well-spoken that which they have spoken.

Deu 18:18 I will raise them up a Navi (prophet) from among their achim (brethren), like unto thee, and will put My words in his mouth; and he shall speak unto them all that I shall command him.

Joh 10:18 No one takes it from me, but I lay it down of my own accord. I have samchut (authority) to lay it down, and I have samchut to receive it again. This mitzvah I received from HaAv (the Father).

Deu 18:19 And it shall come to pass, that whosoever will not listen unto My words which he shall speak Bishmi (in My Name), I will require it of him.

Joh 8:28 Therefore, Rebbe, Melech HaMoshiach said to them, When you perform the hagbah (lifting up) of the Ben HaAdam, you will have da'as (knowledge) that Ani Hu [YESHAYAH 41:4; SHEMOT 3:14-16], and from myself I do nothing, but as HaAv (the Father) of me taught me, these things I speak.

Rebbe, Melech HaMoshiah Yeshuah – is Yeshuah Yahweh. Like it is said in:

Gen_49:18 I have waited for Thy Yeshuah (Salvation), Yahweh.

Exo_15:2 Yahweh is my oz and zimrah (song of praise), and He is become to me Yeshuah (salvation); He is Eli (my Elohim), and I will praise Him; Elohei Avi (the Elohim of my Father), and I will exalt Him.

And not a half-god, or another mighty-one who came between HaShem and us! (Not, ‘It Suph’!) I believe many of us (Jews and Ephraimites!) have to learn that!

[1] Dictionary of the Talmud. M. Jastrow p. 1178 פלח