Monday, August 6, 2012

Legacy - Parshas Eikev

Can we do תפילות prayers for:

Rabbi Naftali Reich 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?

	Legacy
	by Rabbi Naftali Reich
	Print Version

To support Torah.org click here

Parshas Eikev

O'er the Ramparts We Watched

These weeks between Tisha B'Av and Rosh Hashana are often referred to as the "sheva d'nechmosa," the seven weeks of consolation. They are marked each Shabbos by stirring haftorah readings taken from the book of Isaiah. Each haftorah resonates with a powerful message of hope and consolation to the people of Israel.

Isaiah's prophesies took place towards the end of the First Temple period during the reign of Kings Uziah, Achaz and Chizkiyahu, and foretold the Temple's destruction and the exile of the nation. Nevertheless, the majority of his prophecies vibrate with hope, reassurance and consolation. They express the powerful yearnings of every Jew to return from exile to the Promised Land, and depict the glorious homecoming that awaits the Jewish people at the in-gathering of exiles.

These wondrous visions of redemption, occurring simultaneously with the people's downward spiral, and the spiritual oblivion threatening them, was proof that Hashem had already prepared the medicine and healing potions prior to the punishment. Hashem sought to strengthen the nation's faith in advance, so that they could endure the difficult trials and tribulations that lay ahead.

The message of Isaiah is an eternal one, for each of us experiences moments of challenge and exile, grief and suffering, where we feel estranged from and rejected by our Creator. At such times we are in danger of losing our most powerful and important treasure-our connection to the Divine. Isaiah's message that suffering always has a meaningful end result is important to internalize as we grapple with life's setbacks and disappointments.

The question is how can one, in the grip of suffering, be receptive to the message of hope? In the throes of crisis, one is likely to be impervious to consolation. In the crucible of pain, it is virtually impossible to glimpse the sunshine that lies behind the horizon.

The answer lies in understanding that the message is not simply that better days are around the corner and that all will work out for the best. The focus is on how we are to interpret where we are today, in our current moment of distress, turmoil or loss.

In this weeks Torah portion, Hashem tells us how we are to deal with Divine wrath when it manifests itself: "For just as a father chastises his son, so does Hashem your G-d chastise you" (Chapter 8; Verse 5). By being aware, as we are experiencing life's darker moments, that they are being sent our way by a loving G-d, we are conditioning ourselves to accept and even embrace them. Just as precious drops of oil can only be extracted when the olives are crushed, so, too, life's difficulties tend to force us to reach deep into ourselves to discover strengths we never knew we possessed. Situations that challenge our ego and identity lead us to realign our perspective on life, and draw closer to our life's Source.

A great sage once illustrated this point with a beautiful parable.

A child once watched a farmer as he plowed his field, baffled at the way the farmer turned the beautiful land in to a mass of shallow furrows and ditches. "Why are you ruining this beautiful field?" he asked.

"Just be patient" replied the farmer, "wait and see." Before long a tractor came along, dropping wheat kernels into the ditches and furrows. "What are you doing?" exclaimed the child. "Why are you ruining that good grain?"

Time went by and lush stalks of wheat began to fill the field. The farmer started to chop them down, and again the child protested. A similar scenario repeated itself through the winnowing and milling process.

Finally, the farmer mixed the flour with water and placed the dough in his oven to bake. In the child's eyes, this was the most inscrutable act of all. "Why are you burning up all this precious work?" he wondered. Only after a delicious freshly baked loaf emerged from the oven were the child's questions fully answered.

Throughout the sheva d'nechmosa, we seek to internalize the message that only when the process of exile is complete and the redemption a reality, will we fully understand that even its most destructive phases were integral to the "harvesting" of our nations' ultimate goodness and beauty.

By extension, we must try to survey the landscape of our personal lives with a similar perspective. Simply assuring ourselves that all will work out well does not always suffice. If we absorb Isaiah's message, however, that we are Hashem's children at all times, and even in the grip of pain and suffering, Hashem's love is pulsating beneath the surface, we can then rest assured that all will truly end well.

Legacy, Copyright &copy 2012 by Rabbi Naftali Reich and Torah.org. Rabbi Reich is on the faculty of the Ohr Somayach Tanenbaum Education Center.

Questions or comments? Email feedback@torah.org.

Join the Jewish Learning Revolution! Torah.org: The Judaism Site brings this and a host of other classes to you every week. Visit http://torah.org or email learn@torah.org to get your own free copy of this mailing.

Permission is granted to redistribute, but please give proper attribution and copyright to the author and Torah.org. Both the author and Torah.org reserve certain rights. Email copyrights@torah.org for full information.

Torah.org: The Judaism Site
Project Genesis, Inc.
122 Slade Avenue, Suite 250
Baltimore, MD 21208

http://www.torah.org/
learn@torah.org
(410) 602-1350
FAX: (410) 510-1053

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