Friday, September 28, 2012

AZAMRA Bible: Isaiah 53-54

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 53-54
Study Notes by Avraham ben Yaakov

ISAIAH CHAPTER 53

THE SUFFERING SERVANT

The present chapter is famous for its depiction of God's tormented servant, reviled and persecuted by those around him, for whose sins he atones through his illness and suffering.

"Who would have believed our report…?" (v 1). All of our classical Bible commentators are agreed that these are the words with which the astonished nations of the world will express their amazement when they see the future greatness and glory of Israel as they will be revealed at the time of the redemption (see Rashi, Metzudas David and RaDaK on v 1). The prophecy in our present chapter thus flows naturally from the closing words of the previous chapter describing the wonderment of the nations in time to come when they will see Israel's ascent from such depths (Is. 52:14-15).

The nations will be astonished because Israel's future greatness will be the complete negation of their perception of the "Golus Jew" – Israel in exile, "despised and rejected of men; a man of pains and acquainted with sickness, like one hiding his face from us; he was despised and we did not esteem him" (v 3).

"But in truth he has born our sicknesses…" (v 4). In time to come the nations will arrive at the realization that Israel's very suffering throughout their exile came to atone for the sins of the nations, protecting them from the evils that should have come upon them. "But now we see that it was not because of their lowliness that evil befell Israel but rather, they were wracked with suffering so that all the nations would gain atonement through the suffering of Israel: the illness that was fit to come upon us was born by Israel…. We used to think that Israel was hated by God, but this was not the case: he was 'wounded because of our transgressions, bruised because of our iniquities. He suffered in order that we might have peace' (v 5)" (Rashi on vv 4-5).

RaDaK on verse 4 comments that the concept that anyone could gain atonement through the suffering of another appears to contradict the principle that "a son shall not bear the sin of the father and a father shall not bear the sin of the son" (Ezekiel 18:20). If so, how can one person gain atonement through another or one nation through another? In the course of his lengthy discussion, RaDaK explains that when the nations come realize that they believed in falsehood all along while Israel alone adhered to the true faith, the nations themselves will reason that if Israel suffered during their exile, it must have been to protect and atone for the nations. The entire passage may also be read as an expression of wonderment and retroactive understanding by the Israelite BEINONIM (intermediate, ordinary people) and RESHAIM (the wicked) when they see the future vindication of the Tzaddikim who remained loyal to God's Torah.

The simple meaning of this passage proves that the concept that a righteous Tzaddik has the power to atone for others in his lifetime and through his death is soundly based in Torah prophecy. In the words of Rabbi Moshe Chaim Luzzatto (Ramchal): "Suffering and pain may be imposed on a Tzaddik as an atonement for his entire generation… Such suffering also includes cases where a Tzaddik suffers because his entire generation deserves great punishments bordering on annihilation but is spared via the Tzaddik's suffering… In addition there is a special higher type of suffering that comes to a Tzaddik who is even greater and more highly perfected than the ones discussed above… to provide the help necessary to bring about the chain of events leading to the ultimate perfection of mankind as a whole" (Derech HaShem II:3).

"He was cut off from the land of the living for the transgression of the people to whom the stroke was due" (v 8) – "He was cut off and exiled from the land of the living – this is the Land of Israel – for on account of the sin of My people (i.e. Israel) this plague came upon the Tzaddikim among them (Rashi)."He let his grave be among the wicked and gave himself over to death at the hands of the wealthy, and there was no deceit in his mouth" (v 9) – "Rather than deny the living God, he sacrificed his life whenever the wicked nations decreed death, causing [the Jews] to be buried like donkeys, i.e. eaten by the dogs, and was willing to face every kind of death at the hands of the wealthy rulers rather than undertake to perpetrate injustice like all the nations among whom he lived. He would not accept idolatry" (synopsis of Rashi ad loc.).

"But it pleased HaShem to crush him by disease: if his soul shall consider it a recompense for guilt, he shall see his seed, he shall prolong his days, and the purpose of HaShem shall prosper in his hand" (v 10). The Talmud comments: "Everyone whom HaShem favors, He crushes with suffering, as it says in this verse. Could this be so even if the person does not accept it with love? No, because it says 'if his soul shall consider it a recompense for guilt (ASHAM)': just as the ASHAM (guilt sacrifice) was only offered voluntarily out of the person's loving desire to repent, so one must accept suffering with love. And if he does, what is his reward? 'He will see his seed, he shall prolong his days…'. And moreover, his Torah study will endure in his hand, as it says, '…the purpose of HaShem shall prosper in his hand'" (Berachos 5a).

CHAPTER 54

"Sing O barren one, you who did not bear…" (v 1). Immediately following Isaiah's depiction of Israel as God's long-suffering servant comes this most beautiful prophecy of their future glory in our present chapter vv 1-17. "…For more numerous are the children of the desolate than the children of the married wife" (v 1). The "desolate" refers to Jerusalem as she was before the redemption, while the "married wife" refers to the daughter of Edom (Rashi ad loc.)

As in the case of some of Isaiah's previous prophecies about the redemption, the present prophecy of joy over the great expansion of the population of Israel at the time of the ingathering of the exiles (vv 3-4) – which has been and continues to be fulfilled in our days – has contributed phrases to the LECHA DODI song welcoming the Sabbath.

In vv 5-10, God consoles Israel over the pains of their exile in the way that a husband conciliates the beloved wife of his youth following a brief display of anger, reassuring them that nothing will ever cause God's faithful love to depart from them or His covenant of peace to be removed.

"O thou afflicted, tossed with tempest and not comforted…" (v 11). Still suffering from the ravages of the exile, Israel is not consoled, yet God promises that a most glorious future awaits her. "And all your children shall be taught of HaShem and great shall be the peace of your children" (v 13).

In verse 14 the prophet teaches the simple pathway to redemption: "Through righteousness (TZEDAKAH, charity) you shall be established: keep away from oppression, and then you shall not fear…"

"Behold, they may well gather (GOR YA-GUR) together, but not by Me: whoever shall gather (GAR) together against you shall fall for your sake" (v 15). According to this simple rendering of the verse, God is promising that even if the nations gather to make war against Israel, they will fall. Targum refers this to the war of Gog and Magog at the end of days. However, the Talmud darshens the same Hebrew words of the verse differently, citing it as the scriptural basis for its teaching that "converts will not be accepted in the days of Mashiach, just as converts were not accepted in the days of David and Solomon" (Yevamos 24b). The reason for this is that Israel's great status in those times would give the gentiles ulterior, impure motives for converting. The DRASH is based on the threefold appearance in the verse of the root GAR, which not only means "gather" but also has the connotation of "dwell", and a GER is a convert who comes to "dwell" with Israel. Rashi (on Yevamos loc. cit.) explains the Midrashic meaning of the verse as: "'One who comes to convert should dwell without Me' – i.e. during the time when I am not yet with you, i.e. during the exile. 'Only he who dwells with you…' – i.e. in your time of lowliness – '…shall rest (YIPOL, cf. Gen. 25:18) with you' i.e. in the world to come."

"No weapon that is formed against you shall prosper…" (v 17). None of the weapons that Iran, Hamas, Hizbullah or anyone else may dream up will ever succeed in dislodging Israel from their God-given land.

* * * Isaiah 54:1-10 is read as the fifth Haftara of consolation on Shabbos Parshas TI SEITZEI (Deut.16:18-21:9) * * *

* * * The passages in Isaiah 54:11-17 and 55:1-5 are read as the third Haftara of consolation on Shabbos Parshas Re'eh, Deut. 11:26-16:17 * * *

* * * Isaiah 54:1-17 and 55:1-5 is read as the Haftara of Parshas NOAH (Gen. 6:9-11:32). * * *

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.
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