Friday, August 10, 2012

Rabbi Zweig - Parshas Eikev

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	Rabbi Zweig on the Parsha
	by Rabbi Yochanan Zweig
	Print Version

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Parshas Eikev

The Spice Of Life

"You shall place these words of Mine upon your heart..." (11:18)

In the second portion of the Krias Shema, we find the instruction to constantly contemplate and internalize the Torah and its precepts. The Talmud interprets the word "vesamtem" - "you shall place" as "vesam tam" - "a perfect elixir"; the Torah is the ideal cure for the "yetzer hara" - "evil inclination". The following analogy is offered by the Talmud: A father educating his child finds it necessary to strike him. The father then instructs his child to place a compress on the inflicted wound, saying to his son "As long as the compress is in place, you may eat and drink what you desire, you may bathe with hot or cold water, and you need not fear that your wounds will become infected. However, if you remove the compress, your health is at risk." Similarly, Hashem says "My son, I created the evil inclination and I created the Torah as its 'tavlin' - 'antidote'¹"

We generally understand that Hashem created the Torah for man to follow, with the yetzer hara as the obstacle which man must overcome in his pursuit of Torah study and adherence. However, from the aforementioned passage in the Talmud, we see that this perception is not entirely correct. The Sages of the Talmud describe the Torah as a "tavlin" - literally, "condiment" or "spice" used to enhance the flavor of the main course. It would appear that the primary creation is the yetzer hara, with the Torah being the necessary but secondary creation. This notion is substantiated by the parable given in the Talmud; the child's punishment, which is analogous to the yetzer hara, is a necessary facet of his education, while the compress serves as the counterbalance or antidote which prevents the beating from having a negative consequence. How do we understand the idea that the Torah is merely the spice that enhances the yetzer hara's natural flavors?

The Talmud states that the yetzer hara threatens to overpower a person every day and kill him². What function of the yetzer hara makes its existence necessary?

Hashem created man with an enormous potential for accomplishment. Man's overwhelming awareness of his capabilities, coupled with the fear that he may not be able to live up to his potential, leads him on a path of self-destruction. Man indulges in behaviors which either block out the awareness of his capabilities, or demean him to the extent that he can rationalize that the expectations of him are unfounded.

The part within us which makes us aware of our potential is the yetzer hara. Left unharnessed, this awareness develops into man's most destructive force, the destruction he wreaks upon himself. The Torah is the tool through which we can actualize and develop our potential. Without the yetzer hara making us aware of our potential, the Torah's capacity to actualize and develop that potential would not be utilized. Our Sages therefore confer upon the yetzer hara the significance of being Hashem's primary creation for without the aspirations of what he can become man's potential would be wasted.

1.Kiddushin 30b
2.ibid

Trivial Matters

"This shall be the reward when you listen..." (7:12)

The simple interpretation of the verse is that if we observe the ordinances of Hashem, we will be rewarded and He will love us. However, Rashi interprets the verse midrashically. The word "eikev" means "heel". The verse is referring specifically to those mitzvos which we trample underfoot, for we perceive them to be less important¹. The Mizrachi questions the need for Rashi's interpretation, especially since the Midrash apparently contradicts the simple interpretation. The simple interpretation implies that the verse refers to all ordinances. Rashi limits the verse to only those which we perceive as less important².

The Mishna in Pirkei Avos warns us to be as meticulous in our observance of the less important mitzvos as we are in the more important mitzvos, for we do not know on what basis we are being rewarded³. If it is possible to distinguish between less important and more important mitzvos, why, in fact, are we not rewarded more for those which are more important?

The stronger the relationship you have with a person, the more at ease you are with asking him to do something which is relatively trivial. However, in a relationship which is not so strong, you tend to limit requests to matters of significance. For example, a person would not think twice about waking up a mere acquaintance at two o' clock in the morning for medical assistance, but the same person would find it inconceivable to wake up the acquaintance asking for a pint of ice cream. On the other extreme, a woman will have no problem with asking her husband to buy her a pint of ice cream at two o' clock in the morning.

We are naturally more meticulous with those precepts which we perceive to be more fundamental, for example belief in Hashem and honoring one's parents. Moreover, for those precepts which Hashem commands us to observe, in which we do not perceive any major fundamental principles, it is possible to approach them with less enthusiasm. However, it is with these very mitzvos that we show our commitment and express our love for Hashem. The stronger the relationship, the more apt one is to acquiesce to a seemingly trivial request. Therefore, our observance of "themitzvos kalos",the less serious mitzvos, is the yardstick for our relationship with Hashem.

With this, we can understand what the Mishna in Pirkei Avos is teaching us. We do not know on what basis we are rewarded for observance of the precepts, whether it is the gravity of the precept or the reflection of commitment and love in adherence of the precept. The Midrash understands that these are the precepts which the verse is alluding to, for the verse is referring to those mitzvos for which we are rewarded with Hashem's love. This must be because those mitzvos express our love for Hashem. This, the Midrash explains, must be the mitzvos which are perceived to be less important, for our observance of them truly expresses our love for Hashem.

1.7:12
2.ibid.
3.Avos 2:1

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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 (no other people) 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 Mosheh Rabbeinu 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