Can we do תפילות prayers for:
Beit Orot?
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?
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The Irving Moskowitz Yeshiva & Campus
Yeshivat Beit Orot - The Hesder Yeshiva on Har Hazeitim in Yerushalayim
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OROT HAPARSHA
Parshat Shoftim
From the teachings of Rav Dani Isaac, Rosh Hayeshiva
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In Parshat Shoftim we find
commandments addressed to the general populace, which bear on the life
of the nation when it is fully engaged. Four national foundations are
detailed: the Torah ("Judges and officers you shall appoint for you in
all your gates..." xvi, 18), priesthood ("And this shall be the laws of
the priests from the people..." xviii, 1), prophecy ("I will establish a
prophet for them like you, from amongst their brothers..."xviii, 18),
and kingship ("and you say, 'I will appoint a king over me...'" xvii,
14). Our teacher and master HaRav Tzvi Yehudah Kook based his lectures
on Parshat Shoftim on this issue. When we return to our land, and
return to live a national life, we must clarify these issues thoroughly
in order to establish the nation on holy foundations, for only thus
can the nation actualize its Divine function.
One of the questions that has troubled us since the establishment of the state up until this day is its form of government. All the ideas that have been attempted share one thing in common - democracy. In many circles (including religious ones) democracy has been elevated to the status of a "religion" that everyone must bow to, including the Torah and those who uphold it. Conversely, there are those who show complete contempt towards democracy and through this they at times detach themselves from the rest of Israeli society, causing severe damage. The Gemara in Sanhedrin (20b) states: "We have learnt, Rabbi Yosi says: Israel were given three commandments upon their entry into the Land - to establish for themselves a king, to destroy the seed of Amalek, and to build for themselves the Chosen House [temple]. I do not know which of them takes precedence, but when it states, 'for a hand is on the throne of G-d, a war of Hashem against Amalek,' this shows that they had to establish a king first...but I still do not know whether to build the Chosen House first or whether first to destroy the seed of Amalek. When it states, 'And give you relief from all your enemies...and it shall be the place that Hashem shall choose,' this shows that the seed of Amalek must be destroyed first." There is in fact a Tannaic dispute over whether it is a mitzvah to appoint a king: "Rabbi Yehudah says, Israel were given three commandments upon their entry into the Land - to establish for themselves a king...Rabbi Nehorai says, this chapter was only stated because of their complaints" (Sanhedrin ibid). Rashi explains that Rabbi Nehorai holds "that there is no mitzvah to establish a king but rather it was revealed before Him that they will complain about it in the future and say, 'We should also be like all the nations,' as it says: 'I will appoint a king over me' - this is something you will say in the future." The Rambam (Laws of Kings, 1:1) rules that it is a mitzvah to establish a king.
Yet Rabbi Nehorai's claim must be answered, for the Torah does not state in the form of a command "you shall say, 'I will establish a king over me,'" but instead writes "and you say" (xvii, 14), which implies a voluntary action. The Ramban responds to this difficulty and says, "According to our Rabbis this forms a positive commandment, that we are obligated to say this after conquest and settlement. It deploys the expression, 'and you say,' for the mitzvah is that they should approach the priests and Levites and the judge and say to them, 'We wish to appoint a king over us.' Furthermore, in my opinion this is also one of his hints towards the future, for this is what happened when they requested Shaul for themselves - they said to Shemuel, 'Appoint for us a king to judge us like all the nations,' and likewise it states there, 'And we too shall be like all the nations and our king shall judge us.' For why should the Torah state in its commandment, 'Like all the nations surrounding me' - Israel should not learn from them, or be jealous of evil-doers! But rather this hints at what will come to pass, and therefore this chapter is written in the participle form (instead of the imperative)." The Torah uses the participle form to hint to us at what will happen in the future, in Shemuel's time. The Ramban's comments clarify an additional point. His words imply that the mitzvah is to request a king. This implies that a king is not established in a technical, superficial manner, but rather a request must come from the people, in other words there must be an inner desire of the people for a king. According to his approach we can understand why Yehoshua did not appoint a king for Israel, and why they were not concerned to appoint a king after him, in the period of the judges, for as long as there is no internal readiness for a king's rule, we do not appoint one. These ideas are clarified in the Netziv's commentary on our Parsha. The Netziv refers to the "and you say" expression and explains: "This expression implies that it is not an absolute mitzvah to appoint a king but rather a voluntary one, as when it states, 'And you say, I shall eat meat...' Now it is known that according to Chazal it is a mitzvah to appoint a king, and if so, why does it state, 'And you say'? It appears that this is because the leadership of the nation changes depending on whether it is run by a monarchy or by the opinion of the people and their elected. There are states that cannot abide the monarchy, while others are like a rudderless ship without one. This matter cannot be decided forcefully through a positive commandment, for issues of broad leadership are a matter of life-and-death, which overrule a positive commandment. For this reason it is impossible to issue a decisive command to appoint one so long as the people have not agreed to bear the burden of a king. When they see countries surrounding them acting on a better system, then the Sanhedrin is obliged to appoint a king...and even though the appointment of a king is a mitzvah, nonetheless the Sanhedrin is not obligated to act accordingly until the people declare that they desire the leadership of a king. For this reason, for the three hundred years that the Mishkan was in Shiloh there was no king (as there was no agreement on the part of the people)."
These ideas speak for
themselves and are in no need of further clarification. Yet
difficulties may arise when it comes to the actual performance. How do
we know when the "people" want it, and when do we say that they are not
yet ready? There are undoubtedly many possibilities here, with
significant ramifications.
The great virtue of a king is that he is appointed according to the word of Hashem, as the pasuk states, "You shall surely appoint a king over you, whom Hashem your G-d shall choose..." (15). And the Rambam rules (Laws of Kings, 1:3): "The original appointment of a king is only through the Bet Din of seventy elders and through a prophet, like Yehoshua who was appointed by Moshe and his Bet Din, and like Shaul and David who were appointed by Shemuel the Ramite and his Bet Din." If the king is righteous he will perform his mission from Hakadosh Baruch Hu throughout his life, for he was chosen by Hashem. Such a king would not be held hostage to his personal accounts, or minor pressures that result from poles and the like. The Torah commands the king, "And it shall be when he sits on his royal throne and he shall write for himself this Torah twofold in a scroll before the priests and Levites." Rashi explains: "'this Torah twofold' - Two Torah scrolls, one of which was placed in his treasury, while the other was by him at all times." Like every man of Israel, the king is commanded to write a Torah scroll; he must, however, write an additional one. Rav Kook ("Mishpat Kohen," p. 316) explains: "The king must write two Torah scrolls, each one for a unique holiness. One is like that of every Israelite, and the other is for the laws of the monarchy." First of all, the king must perfect his personality like every member of Israel and he must be completely attached to the Torah. This is the first scroll. Once he has perfected his personality he can work on establishing the next level, that of the king. If his personality is damaged then the kingship will lead him into arrogance and tyranny, and he must therefore perfect his private personality beforehand. This is the second scroll that the king writes, which is the scroll of the laws of monarchy, of the upper level of purified kingship. The Torah emphasizes, "And he shall write for himself this Torah twofold in a scroll before the priests and Levites," that the king must connect the scroll of monarchy to the great people of the nation - the priests and Levites. In this fashion the possibility that the king will abuse his authority is barred, as he draws his strength from the nation's spiritual leaders.
The great virtue of a king is that he is appointed according to the word of Hashem, as the pasuk states, "You shall surely appoint a king over you, whom Hashem your G-d shall choose..." (15). And the Rambam rules (Laws of Kings, 1:3): "The original appointment of a king is only through the Bet Din of seventy elders and through a prophet, like Yehoshua who was appointed by Moshe and his Bet Din, and like Shaul and David who were appointed by Shemuel the Ramite and his Bet Din." If the king is righteous he will perform his mission from Hakadosh Baruch Hu throughout his life, for he was chosen by Hashem. Such a king would not be held hostage to his personal accounts, or minor pressures that result from poles and the like. The Torah commands the king, "And it shall be when he sits on his royal throne and he shall write for himself this Torah twofold in a scroll before the priests and Levites." Rashi explains: "'this Torah twofold' - Two Torah scrolls, one of which was placed in his treasury, while the other was by him at all times." Like every man of Israel, the king is commanded to write a Torah scroll; he must, however, write an additional one. Rav Kook ("Mishpat Kohen," p. 316) explains: "The king must write two Torah scrolls, each one for a unique holiness. One is like that of every Israelite, and the other is for the laws of the monarchy." First of all, the king must perfect his personality like every member of Israel and he must be completely attached to the Torah. This is the first scroll. Once he has perfected his personality he can work on establishing the next level, that of the king. If his personality is damaged then the kingship will lead him into arrogance and tyranny, and he must therefore perfect his private personality beforehand. This is the second scroll that the king writes, which is the scroll of the laws of monarchy, of the upper level of purified kingship. The Torah emphasizes, "And he shall write for himself this Torah twofold in a scroll before the priests and Levites," that the king must connect the scroll of monarchy to the great people of the nation - the priests and Levites. In this fashion the possibility that the king will abuse his authority is barred, as he draws his strength from the nation's spiritual leaders.
As we have seen, the king is
appointed through a prophet and there is no doubt that he must
continue to seek the prophet's council as his leadership progresses, as
was the case with Shemuel and Shaul, and many other examples. Yet
sometimes tensions can arise between the prophet's spiritual leadership
and the king's political one. A meeting had to be held between
Yishayahu the prophet and Chizkiyahu the king. The Gemara in Berachot
(10a) relates: "Chizkiyahu said that Yishayahu should come to him, for
we find that Eliyahu went to Achav, whereas Yishayahu said that
Chizkiyahu should come to him, as we find that Yehoram ben Achav went
to Elisha. What did Hakadosh Baruch Hu do? He brought sufferings to
Chizkiyahu and instructed Yishayahu to go and visit the sick."
Rav Kook explains (Ein Ayah,
ibid) "that the spirit of prophecy which Hakadosh Baruch Hu granted to
Israel was designed to fulfill the eternal needs of the nation, to
enable it to receive an everlasting spiritual life, whereas the spirit
of monarchy was to improve the people's lot in their current national
existence. For there are matters and customs that temporarily increase
the people's courage but take away from its strength for future
standing, and conversely there are many matters that might even weaken
it in the meantime and yet add strength and might in the future. Thus
any tendency towards the extremes is oppressive and harmful. Since if
the people were to concern themselves with their future existence alone
without paying any attention to their current situation, strangers
will come and plunder it until they will lose their spirit and
aspiration for eternal existence. On the other hand, how much damage is
caused if the people focus solely on the here-and-now, for in that case
their strength will fade over the course of a generation and they will
stumble and fall." The correct path is one that connects the eternal
(prophecy) with the temporary (monarchy). It is absolutely forbidden
for the king to detach himself from the prophet, for then the damage
will be tremendous (these issues are very prominent today, as the
political leadership distances itself from the forces of the Torah and
Divine morality, and as a result performs great injustices).
One of the functions of the
king is the leadership of the nation at a time of war (this is clearly
implied by the Rambam, who used the title, "Laws of Kings and their
Wars"). Even during a time of war the king must connect himself to the
spiritual leadership. "When you go out to war against your
enemies...and it shall be when you draw near to the war and the priest
shall approach and speak to the people...do not let your hearts
melt...for Hashem your G-d is accompanying you to fight for you against
your enemies to save you" (xx). The job of the priest, the "anointed
for war" who is anointed specially for this role, is to uplift the
nation's spirit and connect it to Hakadosh Baruch Hu. Only then can the
nation, with the king at its head, go out to war. Only then will it go
out to war and be saved both spiritually and physically.
Be'ezrat Hashem we will
speedily merit the establishment of true monarchy that is connected to
priest and prophet, and all its actions will come from holiness and be
aimed towards holiness.
Beit Orot
"Building & Reclaiming Yerushalayim"
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On the Web: www.beitorot.org
E-Mail: info@beitorot.org
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In Israel:
The Irving Moskowitz Yeshiva & Campus
Beit Orot
1 Shmuel Ben Adaya Street
The Mount of Olives
Jerusalem 97400
Tel: 972-2-628-4155
Fax: 972-2-627-6673
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In the United States:
American Friends of Beit Orot
162 Cedar Lane
Teaneck, NJ 07666
Tel: 1-201-530-0210
Fax: 1-201-353-2335
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Please Say Yes to Abba Yahweh and His Laws.
It is written
in the Koran:
‘1. Surah Al-Fatihah:
‘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......
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)
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 14:22 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:)
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:
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…….
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….
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.
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!
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
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
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