Friday, September 21, 2012

AZAMRA Bible: Isaiah 43-44

Can we do תפילות prayers for:

AZAMRA?

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

BS"D KNOW YOUR BIBLE: Isaiah 43-44
Study Notes by Avraham ben Yaakov

ISAIAH CHAPTER 43

The end of the previous section (Is. 42:22-25) warned that because of the people's sins God would pour out His anger upon them, sending war. But the new section that opens with the first verse in our present chapter immediately promises that God will nevertheless redeem them.

"When you pass through the WATERS, I am with you… when you walk through FIRE, you shall not be burned…" (v 2). The "waters" refer to the Red Sea (Targum, Rashi ad loc.). Just as God split the waters of the sea in order to save Israel from the Egyptians, so He will save them from the "fire" in time to come. "'For behold the day is coming, burning like an oven' (Malachi 3:19), and on that day I shall take the sun out of its sheath to burn up the wicked, but you will not be burned" (Rashi on v 2).

"Since you are precious in My eyes… I will give men for you and peoples for your life" (v 4). The Talmud relates: "Once when Rabbi Elazar went into the restroom, a heathen came in and pushed him aside. Rabbi Elazar stood up and left, after which a serpent entered and pulled out the heathen's entrails. Rabbi Elazar then applied to him the verse, 'I will give men (ADAM) for you…', saying, Read the word not as ADAM but EDOM!" (Berachos 62b).

Vv 5-6: "From the east shall I bring your seed…" These verses mention all four points of the compass, indicating that this prophecy refers to the final redemption – because at the time of the first redemption only Judah returned from Babylon, but at the end of days the Ten Tribes will return from all parts of the world. Addressing the people of his time, Isaiah said, "I shall bring your SEED" – i.e. their descendants. "…and GATHER you from the west": the word "gather" alludes to the resurrection of the dead (see RaDaK on v 5).

"…Everyone that is called by My Name, for I have created him for My glory; I have formed him, yea, I have made him" (v 7). According to the plain meaning of the text, the prophet is saying that at the time of the final redemption God will gather in ALL the Tzaddikim, for despite their troubles and exile, He will have prepared everything necessary for their redemption. On the level of SOD, the verse affirms that everything in creation exists for the glory of God (including even those things that appear to contradict His existence), and the verse alludes to the four Kabbalistic "worlds": ATZILUS ("My Name"), BERIYAH ("I have CREATED"), YETZIRAH ("I have FORMED") and ASIYAH ("I have MADE").

Vv 9-13: "Let all the nations gather together…" God challenges the nations to step forward and testify if their prophets have foretold the final redemption or any of the earlier events foretold by the prophets of Israel before they occurred. The nations are unable to testify – but Israel are God's witnesses, for God has revealed to them what is to come in order that they should know Him and have faith in Him.

Vv 14-15: "Thus says HaShem your Redeemer… for your sake I have sent to Babylon and will bring down all of them…" Isaiah prophesies that God would bring the people into exile in Babylon but then redeem them, and this would be proof of His providence and assurance that He will also redeem them at the end of days.

Vv 16-21: "Thus says HaShem, who makes a path in the sea…" (v 16). Again, this alludes to the miracle of the crossing of the Red Sea. The "chariot and horse, the army and the power" mentioned in v 17 refer to the Egyptians, who were overthrown there. But if the redemption from Egypt is mentioned here, the point is that it will be completely overshadowed by the future redemption, for "Behold, I will do a NEW thing": the future redemption will be completely different in kind and scale.

Vv 22-28: "But you have not called upon me, O Jacob…" (v 22). The prophet returns to his rebuke of the people for failing to call out to God even in their troubles. God would have preferred them to "weary" Him, as it were, with their cries, but despite the undemanding nature of the sacrifices He instituted (such as a measure of flour and incense spices that grew naturally in Israel) the people failed to bring their offerings (as in the days of King Ahaz in which Isaiah prophesied, when the Temple services were suspended) and instead they "wearied" God with their sins (see Rashi & RaDaK on v 23). Yet despite all this –

"I, even I am He that blots out your transgressions for My own sake" (v 25). God has forgiven Israel their sins in the past, and will do so in the future in order to redeem them. This is not because of their own merit or that of their fathers but only for God's own sake, so that His Name should not be desecrated in the eyes of the nations should He destroy Israel because of their sins (Metzudas David).

"Your first father sinned…" (v 27). Some take this as referring to Adam, indicating that the urge to sin is part of man's intrinsic nature (RaDaK ad loc.), while others see a reference to Abraham, who questioned God's promise (Gen. 15:8, see Rashi on our present verse). The closing section of this prophecy affirms that God sends troubles to Israel because of their sins.

* * * Isaiah 43:21-28 and 44:1-23 are read as the Haftarah of Parshas VAYIKRA (Leviticus 1:1-5:26) setting forth the Temple sacrifices, which are mentioned in Is. 43:23-24. * * *

CHAPTER 44

Following the warning that God punishes Israel because of their sins, He immediately promises them that He will eventually send them very great benefit. "And now hear Jacob My servant…" (v 1): God assures Israel that out of all the nations, they alone are His chosen servant. "When a servant is good, even though he may occasionally sin his master does not drive him out but instead he punishes him. And eventually, after the servant has been punished several times, when he repents and goes back to serving his master with all his heart, his master will do him very great good" (RaDaK on v 1).

"One shall say, I belong to HaShem, and another shall call himself by the name of Jacob, and another shall subscribe with his hand to HaShem and surname himself by the name of Israel" (v 5). "Those who 'say they belong to HaShem' are the complete Tzaddikim; those who 'call themselves by the name of Jacob' are the small people, the children of the wicked; those who 'subscribe with their hand to HaShem' are the BAALEY TESHUVAH ("penitents"), while those who 'surname themselves by the name of Israel' are the converts" (Avoth d'Rabbi Nathan ch 36 citied in Rashi on verse 5 in our present chapter).

In vv 6-17 God's greatness is again contrasted with the vanity and emptiness of man-made idols. The prophets of idolatry are unable to foretell what is to come: only HaShem informs His people what will happen in the future, and they are His witnesses (vv 7-8).

Verses 9-20 scornfully depict the folly of the idolaters' faith in their man-made idols, ridiculing the way a man takes part of a log to warm himself and bake his bread while using the rest to make an idol which he then worships. It might be said that those who take even a true religion but exploit it for their own self-importance and self-enrichment are in a similar category.

Vv 21-23: The idolaters do not understand that there is falsehood "in their right hand" (end of v 20) but the prophet calls on Jacob and Israel to remember that they are God's servants and not the slaves of idols. When Israel repent and are redeemed, the very heavens and the lowest depths of the earth will burst into song (v 23).

Vv 24-28: God will frustrate all the omens of the imposters and false prophets who claim that Israel will never be redeemed. Well over a century and a half before the destruction of Babylon at the hands of King Cyrus of Persia, Isaiah already called him by name (v 28), foretelling that he would herald Judah's return to Jerusalem and the rebuilding of the Temple. The fact that this prophesy of Isaiah was fulfilled to the letter is our assurance that all his prophecies about the future redemption will also be fulfilled to the letter.

* * * The passage in Isaiah 43:21-27 and 44:1-23 is read as the Haftara of Parshas Vayikra, Leviticus 1:1-5:26 * * *

ABY

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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