Friday, August 17, 2012

HaMaayan / The Torah Spring - Parshas Reeh

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 Reeh

The Vineyard

30 Menachem Av 5772
August 18, 2012

Sponsored by Nathan and Rikki Lewin on the yahrzeit of his father, Dr. Isaac Lewin (Harav Yitzchok ben Harav Aharon a”h)

Today’s Learning:
Tanach: Iyov 41-42
Mishnah: Ketubot 10:5-6
Daf Yomi (Bavli): Berachot 17
Daf Yomi (Yerushalmi): Yevamot 77
Halachah Yomit: Orach Chaim 104:8-106:1

The Midrash Tanchuma cites the verse in our parashah (12:29), “When Hashem, your G-d, will cut down the nations where you come, to drive them away before you, and you drive them away and settle in their land,” and comments: Rabbi Levi said: To what may this be compared? To a king who planted a vineyard on his property which had great cedar trees. The king cut down the cedar trees but left the thorny undergrowth. His servants and household members asked him, “Our master the king! The thorns which grab onto and tear our clothes you left, but you chopped down the cedar trees?!” He answered, “If I had removed the thorns, with what would I have hedged my vineyard? Rather, I did the right thing, and when the vineyard is established, I will burn the thorns.”

The midrash continues: The Jewish People are Hashem’s vineyard, as we read (Yeshayah 5:7), “The vineyard of Hashem, Master of legions, is the House of Yisrael.” When Hashem brought Bnei Yisrael into Eretz Yisrael, He cut down the cedars, as it says (Amos 2:9), “I destroyed the Emorite before them, whose height was like the height of cedars.” However, He left some descendants of the Canaanites in the Land to ensure that the Jewish People kept the Torah, as it is written (Shoftim 3:1), “These are the nations that Hashem let remain, to test Yisrael through them.” When the vineyard becomes established in its observance of Torah, then (as we read in Yeshayah 33:12), “Nations will be like burning-sites for lime, like cut thorns set aflame.”

What is the midrash teaching? R’ Avraham Meir Rosen z”l (Warsaw; 19th century) explains: When we are mature enough as a nation to remain dedicated to Torah without having the nations remind us of our obligations, then we will be free of their persecution. Until then, the nations of the world will continue to prick us like thorns surrounding a vineyard. (Be’ur Ha’amarim)

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“You are children to Hashem, your G-d . . .” (14:1)

R’ Shalom Noach Brazovsky z”l (the Slonimer Rebbe; died 2000) writes: If a Jew had any inkling of his own worth, he would not sin. In this vein, R’ Avraham Weinberg z”l (1804-1884; the first Slonimer Rebbe) interpreted the verse (Mishlei 3:11), “Hashem’s rebuke, my child, do not denigrate” – Hashem’s rebuke is, “You are My child.” Therefore, do not denigrate yourself. Remember that you are a prince, and a prince is expected to behave in a certain way. Don’t embarrass yourself. One who appreciates his own worth won’t, so-to-speak, sell his birthright for a bowl of lentils.

R’ Brazovsky continues: The legendary chassidic master, Reb Zusia, once heard an itinerant maggid / preacher deliver a fire-and-brimstone speech to a large group. When he finished, no one seemed to have been moved by his words. Then R’ Zusia rose and said, “Dear brothers! Doesn’t Hashem love you and care for you? How is it possible to transgress His will?” Immediately, heart-rending cries filled the synagogue.

Afterward, the maggid asked R’ Zusia, “Didn’t I portray in vivid detail the terrifying punishments of Gehinom? Why did that have no impact on them, while your words, which were not frightening at all, had an immediate effect on them?”

R’ Zusia answered: “Your words had the effect of closing their hearts, scaring them until they could no longer feel. My words had the opposite effect.”

The Gemara (Sotah 3a) says that a person doesn’t sin unless a spirit of insanity comes over him. What this means, says R’ Brazovsky, is that a person cannot sin unless he forgets who he is and how much he is worth. (Netivot Shalom: Kuntres B’chochmah Yivneh Bayit p.8)

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“Beware lest there be a lawless thought in your heart, saying, ‘The seventh year approaches, the shemittah / sabbatical year,’ and you will look malevolently upon your destitute brother and refuse to give him — then he may appeal against you to Hashem, and it will be a sin upon you.” (15:9)

This verse warns us not to refuse to make loans although the shemittah year is approaching. (Because loans must be forgiven after the shemittah year, people may refuse to lend money close to the shemittah year.)

R’ Shaul Yisraeli z”l (1909-1995; Rosh Yeshiva of Yeshivat Merkaz Harav) writes: Imagine! The Torah warns elsewhere against trickery and deceit, against withholding wages from laborers and so on. The Torah commands us to conduct business faithfully, and to use honest measures and weights. In the face of all these laws, a man works and toils until he has saved a certain amount.

This money which a person has saved notwithstanding all these commandments is his money which he earned honestly and through hard work, and now the Torah comes along and obligates him to lend it, and without interest or benefit! The Jew does this willingly and does not demand any return on his money; only one thought beats in his heart, there is only one thing that he wishes to guarantee --that he’ll get his money back. And that single thought, the Torah refers to as ‘lawlessness’! The Torah demands that he make loans knowing that he may never be repaid.

Going in the Torah’s way and observing this commandment will effect a revolution in one’s thinking about his membership in a community. Through the quiet observance of this mitzvah, one will solve many of the hardest social problems that have worried man from time immemorial. (Ma’amar “Ha’Shemittah Be’mahalach Ha’dorot”)

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“For you departed from the land of Egypt b’chipazon / in haste . . .” (16:3)

R’ Yitzchak Isaac Chaver z”l (1789-1852; rabbi of Suvalk, Lithuania) writes: Hashem interacts with His creation in two ways. In one, which we call “nature,” Hashem’s abundance flows through emissaries or filters, much as a human king uses the entire government to carry out his will and does not interact directly with his subjects. When G-d acts in this manner, He is also called “Elokim,” a term which the Torah and prophets use to refer to any form of authority [e.g., judges--see Shmot 21:6].

In the second, Hashem interacts directly with the world. This latter relationship, which is called “chipazon” [“haste,” as opposed to an orderly, methodical progression], began at the time of the Exodus. Another term for chipazon is “hashgachah pratit.” By reflecting on the chipazon relationship, R’ Chaver writes, we clarify and solidify the basis for our belief in Hashem. (Haggadah Shel Pesach Yad Mitzrayim: Potei’ach Yad p.1)

R’ Tzaddok Hakohen Rabinowitz z”l (1823-1900; chassidic rebbe in Lublin) focuses on the literal meaning of chipazon, i.e., “haste,” and comments: Man’s entry into the service of Hashem must be with chipazon, just as the korban Pesach in Egypt, the first ever, was eaten. The reason is that, at the beginning, one must seize the moment and forcibly detach himself from the desires of this world. Afterward, one can progress with greater deliberateness. (Tzidkat Ha’tzaddik No. 1)

R’ Avraham Yitzchak Hakohen Kook z”l (1865-1935; first Ashkenazic Chief Rabbi of Eretz Yisrael) writes similarly: Man’s attainments follow a process of revelation, followed by toil, i.e., a sudden inspiration followed by a period of “work,” during which one refines the details that are contained within the momentary inspiration. One can never exhaust all of the details contained within one flash of inspiration.

The ultimate revelation, R’ Kook continues, was the Giving of the Torah, which all subsequent generations mine to reveal its light. All subsequent flashes of inspiration that one experiences when studying Torah are offshoots of that revelation. (Shemonah Kevatzim I, No. 423)

R’ Yehuda Halevi z”l (Spain; died 1141, in Eretz Yisrael) writes: Only man-made laws and ideas go through a process of development. That which comes from the Divine is sudden, just as Creation did not exist one moment and did exist the next. (Kuzari I:81)

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Letters from Our Sages

The letter below was written by R’ Aharon Lewin z”l Hy”d (born 1879; killed in the Holocaust - 6 Tammuz 5701/1941), rabbi of Rzeszow / Reisha, Poland and a member of the Polish Sejm / parliament. It is dated 13 Nissan 5679 / 1919, and printed in She’eilot U’teshuvot Avnei Cheifetz no. 13.

This year is a time of trouble for us because of the war which has broken out between the two nations living in this land [a reference to the Polish-Ukrainian War of 1918-1919] -- may G-d have mercy on us and lead us to abundance. As of now, the paths of commerce are desolate like a mourner, and wine merchants have been unable to bring kosher wine as necessary for Pesach. With great difficulty, they have brought enough wine to suffice for one-third or one-quarter of the townsfolk. Therefore, many people will have only a small amount of wine, not enough for all of the cups [i.e., four cups times two nights], and they have asked me what to do.

The Magen Avraham states that one who has precisely enough wine for four cups should use them all on the first night and not two on the first night and two on the second night. One reason is that we have calendars [and we know that the first night is the real Seder night, unlike our ancestors who kept two nights because they were in doubt]. Second, publicizing the miracle [by drinking four cups] takes precedence over making kiddush over wine on the second night. (Until here from the Magen Avraham.) Now, why did the Magen Avraham need to argue that the second night’s obligation is less significant? This implies that if the obligations were equal, then we would do half of the mitzvah [drink two cups] on one night and half of the mitzvah [drink two cups] on the other night. . .

From here we can infer that if one is obligated to do a mitzvah multiple times, but has only the resources to do it completely once, it is better to split his resources in parts even though he will fulfill only part of the mitzvah each time. . .

. . . Possibly, this is the meaning of the mishnah in Pirkei Avot (ch.3), “All goes according to the multitude of deeds.” Rambam explains that it is better to give one coin to charity 100 separate times than to give 100 coins one time. Although the impression on the giver is greater if he gives 100 coins, still, experiencing more events that cause an impression is greater than experiencing one event that causes a large impression. [R’ Lewin then presents arguments that suggest the opposite result.]

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’acob) 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

Please let us come together in Prayer (by singing/praying The Song of Moshe and The Song of The Lamb) and Teshuvah in the Love of Yeshuath YHWH. Yehudah, Ephraim and all 'the called out ones',
Until comes in fulfillment,

Zec 12:10 And I will pour upon the house of David (The whole House of Israel, Jews and Ephraim), and upon the inhabitants of Yerushalayim, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourned for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn.

Isa 11:13 And the envy of Ephrayim shall turn aside, and the adversaries of Yehudah be cut off. Ephrayim shall not envy Yehudah, and Yehudah not trouble Ephrayim.
If you have a Prayer Request for yourself, family, friends, kehilah or the State of Israel. It can be brought to the Feet of The Mountain of Yahweh. (For Free) Click: Prayer Request