Tuesday, August 14, 2012

HaMaayan / The Torah Spring - Parshas Eikev

Can we do תפילות prayers for:

Shlomo Katz and Torah.org?

So that through them The האור Light, רפואה The Healing and The ואהבה Love of ישועת יהוה Yeshuath YHWH may come back to הארץ The Land of Israel?

	Hamaayan
	by Shlomo Katz
	Print Version

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Parshas Eikev

Ticket to Olam Haba

23 Menachem Av 5772
August 11, 2012

Today’s Learning:
Tanach: Iyov 27-28
Mishnah: Ketubot 8:8-9:1
Daf Yomi (Bavli): Berachot 10
Daf Yomi (Yerushalmi): Yevamot 13
Halachah Yomit: Orach Chaim 99:3-101:1

We read in our parashah (8:5), “You should know in your heart that just as a father will chastise his son, so Hashem, your Elokim, chastises you.” R’ Moshe ben Nachman z”l (Ramban; 1194-1270) explains: As a father places the yoke of mussar / reproach upon his son for the latter’s own good.

The Gemara (Berachot 5a) teaches: “If a person experiences yissurim / suffering [from the same root as “mussar”], he should examine his deeds. If he examined his deeds and did not find a reason for the yissurim, he should blame his neglect of Torah study. [Some commentaries interpret that he should blame his yissurim on his neglect of Torah study, while others interpret that he should blame his inability to identify any sins that he committed on his neglect of Torah study.] If he has not neglected Torah study, then his yissurim are “yissurim shel ahavah / suffering of love.” [Until here from the Gemara]

Rashi z”l (1040-1105) explains that yissurim shel ahavah are experienced when Hashem causes a person to suffer despite having no sins so that he can be rewarded in the World to Come more than he deserves. (Commentary to Berachot 5a)

Ramban explains the Gemara differently, as follows: If a person experiences yissurim, he should examine his deeds to determine what mitzvot lo ta’aseh / negative commandments he transgressed. If he examined his deeds and did not find a reason for the yissurim, i.e., he did not transgress any mitzvot lo ta’aseh, he should blame his neglect of mitzvot asei / positive commandments, for example, neglecting Torah study. If he has not neglected any mitzvot asei, then his yissurim are yissurim shel ahavah, meaning that Hashem is punishing him for the inadvertent sins he committed. Indeed, every person commits inadvertent sins with no awareness whatsoever and, thus, with no ability to identify them. The yissurim are an act of kindness on Hashem’s part so that the soul will leave this world pure. (Sha'ar Ha'gmul)

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“He afflicted you and let you hunger, then He fed you the mahn that you did not know, nor did your forefathers know, in order to make you know that not by bread alone does man live, rather by everything that emanates from the mouth of Hashem does man live.” (8:3)

R’ Yitzchak Isaac Chaver z”l (1789-1852; rabbi of Suvalk, Lithuania) explains: A human being can be sustained by physical food or by spiritual food. That which is spiritual endures forever, while anything physical is necessarily finite. Adam Ha’rishon was created with the ability to live forever, and he was commanded not to eat from the Etz Ha’da’at because that was physical food. “On the day you eat from it, you will surely die,” Hashem told Adam (Bereishit 2:17), meaning that eating from that tree would make Adam mortal.

R’ Chaver continues: The mahn that Bnei Yisrael ate in the desert is described by our Sages as spiritual food. [Thus, for example, there were no waste by-products from the mahn.] Our verse is teaching that the mahn was given to Bnei Yisrael to drive home the lesson that it is not physical food which truly gives life, but spiritual food--what “emanates from the mouth of Hashem”--that gives life. (Haggadah Shel Pesach Yad Mitzrayim: Potei’ach Yad p.30)

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“You will eat and you will be satisfied, and you shall bless Hashem, your Elokim, for the good Land that He gave you.” (8:10)

This verse is the source of the mitzvah of Birkat Ha’mazon (“bentching”). We say in that blessing, “He sustains the entire world in His Goodness, with grace, kindness and mercy.” R’ Shlomo Amar shlita (Sephardic Chief Rabbi of Israel) asks: We understand the reference to “kindness and mercy,” but how does “grace” fit in? Food is not given to beautify oneself with!

He explains: Some people receive their food in a way or a condition that would repulse the typical person. True, they may eat and be satisfied, but there is still a level of discomfort. When we say, “He sustains the entire world in His Goodness, with grace,” we are thanking Him for our table, tablecloth, plate, etc. (Haggadah Shel Pesach Mi’yamim Yamimah p.156)

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“Lest you eat and be satiated . . . and your heart will become haughty and you will forget Hashem.” (8:12-14)

We learn in Pirkei Avot (ch.3), “If there is no flour, there is no Torah.” R’ Mordechai Leifer z”l (1824–1894; Nadvorna Rebbe) comments: This is teaching man to think of himself as insignificant and not to put on airs because he has learned Torah. In order to attain such humility, one must eat in a way that is holy and pure, as our verses teach. This is what Pirkei Avot means, says R’ Leifer, making a play on the Hebrew words of the mishnah: “אין אם” / “If there is no”--if man views himself as אין / nothing--“flour”--when he eats, then “there is no”--he will be able to view himself as nothing--“Torah”--when he studies. (Divrei Mordechai p.5)

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“You shall remember Hashem, your Elokim --that it is He Who gives you strength to make wealth . . .” (8:18)

The Aramaic translation Onkelos renders this phrase: “He gives you the idea to acquire assets.”

R’ Itamar Schwartz shlita (Yerushalayim) writes: Imagine that a person buys a house and the house later doubles in value. Many people would pat themselves on the back for making such a wise investment. “No!” says our verse, as explained by Onkelos. “You contributed nothing to your success. Not only did the money to buy the house come from G-d, even the very idea to buy the house came from G-d.” (B’lvavi Mishkan Evneh Vol. II p.205)

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“Then I shall provide rain for your [plural] Land in its proper time, the early and the late rains, that you will gather in your [singular] grain, your wine, and your oil.” (11:14)

R’ Aryeh Leib Gordon z”l (1845-1913; Yerushalayim) writes: Serving Hashem and performing mitzvot are more meaningful, more complete, and more apt to fulfill the purpose for which the Torah was given when they are performed with a tzibbur / group than when they are performed by individuals. Thus, the Gemara (Berachot 8a) teaches: Rabbi Shimon bar Yochai says, “If one studies Torah, performs acts of kindness, and prays with a tzibbur, it is counted as if he has redeemed Me and My sons from among the nations.” In this teaching, the words “with the tzibbur” modify not only prayer, but also Torah study and performing acts of kindness, R’ Gordon writes.

The Gemara (Yoma 9b) states that the second Bet Hamikdash was destroyed even though the people were studying Torah, performing mitzvot and doing acts of kindness because there was senseless hatred among the people. R’ Gordon explains that, because of this senseless hatred, they studied Torah and performed mitzvot individually, but not in groups. The Torah’s goal, in contrast, is to make us as one body with one soul. [Since the people’s Torah study and mitzvah performance was not accomplishing its goal, the nation was deserving of exile.]

In contrast, R’ Gordon continues, when mitzvot are performed in their ideal manner, the entire nation, as a unit, is blessed. Thus, our verse says that, if we heed the mitzvot, the rains of our [plural] land will come in their proper time. Indeed, when rains fall, it is always based on the needs of the many, without consideration for the convenience of the individual. In fact, the Kohen Gadol would pray on Yom Kippur that G-d not heed the prayers of travelers when they pray that rain not fall.

Nevertheless, our verse tells us, the blessing that results from the rains will be individualized according to each person’s needs. That is why our verse concludes, “You will gather your [singular] grain.” (Iyun Tefilah)

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Letters from Our Sages

The following letter was written by R’ Akiva Eiger z”l (1761-1837; rabbi of Posen, Germany and other communities), who is considered to have been among the most outstanding Talmud commentators and halachic authorities of recent centuries. The letter appears in Igrot R’ Akiva Eiger, p.139.

B”H, Monday night, 12 Nissan “Titzdak” [5594 / 1834], Posen

Much peace and blessing to my honorable friends, the dear and honorable nobles, the unique individuals of the holy congregation of Strasbourg:

Your [second] letter reached me today. Let your honors not be upset that I have not answered until now. There are many burdens placed upon me from this community and the surroundings, more than the hairs on my head, and the ability to speak is gone from me. My apologies. You did well to write to me again to remind me.

Regarding the substance of your request – that I sign your charter to indicate my support and strengthen your enterprise – I find it wondrous. What need is there to strengthen or to confirm that which will bring joy to anyone who sees it? [This refers to] reciting Tehilim in public every Shabbat, spending the day in holiness and not wandering in the streets, visiting the sick and providing the needs of the ill poor, and properly observing the seventh day of Adar [the yahrzeit of Moshe Rabbeinu, traditionally a day for strengthening the chevra kadisha / burial society]. Who could possibly question the merit of such activities? Indeed, I am so surprised that I wonder if there are facts that are being hidden from me. Also, since you already have appointed my friend, the rabbi, the light of the diaspora, the head of the rabbinical court of Golub, to judge and instruct you, it is fitting that you honor him to sign first. May Hashem be with you, and may you strengthen yourselve s further and further in the service of Heaven, and may the pleasure of Hashem be upon you.

The words of Akiva son of my teacher Moshe Ginz ztz”l

The editors hope these brief 'snippets' will engender further study and discussion of Torah topics ('lehagdil Torah u'leha'adirah'), and your letters are appreciated. Web archives at Torah.org start with 5758 (1997) and may be retrieved from the Hamaayan page.
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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! Nobody else.) all were under the anan (cloud),

(‘Achim (brothers) b(in)Moshiach are Yehudah and Ephraim who were all under the anan (cloud). The seed (literal) of Abraham, Yitzhak and Ya’acon) read it for yourself :)

Exo 13:21 And Yahweh went before them (Yehudah and Ephraim -Israel) 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,
So let we further listen what Rabbi Shaul has really to say:)

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).

And now one of our neviim:

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 (Rock), Thou hast ordained them (these Chaldean) for reproof.

Maran Rabbeinu Yeshuah and Rabbeinu Shaul are teaching that you, Yehudah and Ephraim all Israel, 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