Friday, September 28, 2012

HaMaayan / The Torah Spring - Parshas Haazinu

Can we do תפילות prayers for:

Shlomo Katz 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?

	Hamaayan
	by Shlomo Katz
	Print Version

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Parshas Haazinu

Heaven and Earth

Volume 26, No. 49
13 Tishrei 5773
September 29, 2012

Sponsored by Robert and Hannah Klein in honor of Ed Zurndorfer, for his shofar blowing, and in memory of her father, Shlomo ben Zvi a”h

Martin & Michelle Swartz on the yahrzeit of Martin’s mother Lotte H. Meers a”h (16 Tishrei) and the 50th yahrzeit of Martin’s great-grandmother, Bessie Swartz (Tivka bat Dov Ber) a”h (11 Tishrei)

Today’s Learning:
Tanach: Divrei Ha’yamim II 19-20
Mishnah: Nedarim 9:2-3
Daf Yomi (Bavli): Berachot 59
Halachah Yomit: Orach Chaim 128:28-30

The next issue will appear for Parashat Bereishit

King Shlomo writes in Mishlei (10:31), “The mouth of a righteous one speaks wisdom, but a duplicitous tongue will be cut off.” Rabbeinu Bachya ben Asher z”l (Spain; 14th century) explains: King Shlomo is teaching us in this verse that a tzaddik and a rasha are opposites; whereas a tzaddik speaks words of wisdom, a rasha does not.

R’ Bachya elaborates: A tzaddik is compared to a tree, as in the verse (Tehilim 1:3), “He shall be like a tree deeply rooted alongside brooks of water.” Just as a tree produces fruit, and it also has leaves, which, among other things, shade the fruits from the sun and heat, so a tzaddik produces “fruits” and has “leaves.” The “fruits” of a tzaddik are the words of Torah and wisdom that he “produces.” The “leaves” of a tzaddik are his sichot chullin / everyday conversations. Our Sages teach that one should pay close attention to, and learn from, even the everyday conversation of a Torah scholar. In contrast, not only can one not learn anything worthwhile from the everyday conversation of a rasha, even his supposed wisdom should be “cut off,” in the words of our verse.

R’ Bachya continues: It is not surprising that a tzaddik and a rasha are polar opposites because a tzaddik occupies himself with matters of the soul, which comes from the Heavens, while a rasha occupies himself with matters of the body, which comes from the earth. Every person is made up of, and lives with, these competing entities--Heaven and earth. That is why, in our parashah, when Moshe Rabbeinu wanted to designate witnesses to testify against Bnei Yisrael if they fail to keep the Torah, he chose Heaven and earth.

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“For they are a generation of reversals . . .” (32:20)

R’ Yisrael Alter z”l (the Gerrer Rebbe; died 1977) would not permit the shteibels / small prayer and study houses of his followers to expel any member, even if that person seemed to behave in a manner unbecoming a chassid and member of the community. The rebbe explained that so long as the individual continued coming to the shteibel, that alone was reason to hope that he would someday mend his ways.

As support for his position, the rebbe quoted the interpretation of our verse offered by R’ Zusia z”l of Annipol (late 18th century chassidic rebbe): “They are a generation of reversals”--the Jewish People of our time are wont to change their nature suddenly and unpredictably. Thus, someone who was, one day, headed in the wrong spiritual direction may unpredictably change course at any time. (Quoted in Otzrotaihem Shel Tzaddikim p.622)

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“And He will atone for admato / His Land and His people.

“Moshe came and he spoke all the words of this Song . . . He said to them, ‘Apply your hearts to the words that I testify against you today, with which you are to instruct your children, to be careful to perform all the words of this Torah’.” (32:43-46)

Why, immediately after completing the Song of Ha’azinu, did Moshe warn Bnei Yisrael once again to be careful to perform all of the words of the Torah? R’ Eliyahu Hakohen Ha’Itamari z”l (Izmir, Turkey; died 1729) explains:

The word “admato” / “His Land” has the same Hebrew letters as “dalet amot” / four cubits. Thus, the verse, “He will atone for admato / His Land and His people,” alludes to the gemara’s statement (Ketubot 111a) that when one walks four cubits in Eretz Yisrael, all of his sins are forgiven. The Gemara there likewise states that if one is buried in Eretz Yisrael, it is as if he is buried under the altar (apparently a good thing).

These statements can lead a person to become complacent. “Why observe the mitzvot? I will live as I see fit, and the mitzvah of living in Eretz Yisrael will guarantee my atonement.” No! says Moshe Rabbeinu. True, “He will atone for His Land and His people.” Nevertheless, “Apply your hearts to the words that I testify against you today,” “instruct your children” regarding them, and “Be careful to perform all the words of this Torah.” Why? Because, says the next verse, “Through this matter shall you prolong your days on the Land to which you cross the Jordan to possess it.” If you sin, you will be expelled from the Land and will not attain the atonement you took for granted. (Semuchin L’ad)

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“He said to them, ‘Apply your hearts to all the words that I testify against you today, with which you are to instruct your children, to be careful to perform all the words of this Torah’.” (32:46)

R’ Shmuel Shmelke Güntzler z”l (1834-1911; rabbi of Oyber-Visheve, Hungary) explains: Our Sages teach that one should study Torah and perform mitzvoit even she’lo lishmah / not with the proper intention. Nevertheless, R’ Güntzler writes, there are three differences between actions performed lishmah and those that are not lishmah. Specifically, those who act she’lo lishmah tend to do less, what they do is less complete, and the long-term impact of their actions is less significant. In particular, one who learns Torah and performs mitzvot she’lo lishmah will be less successful in transmitting these practices to the next generation. This is what our verse means: If you “apply your hearts,” then you will successfully “instruct your children.” (Meishiv Nefesh)

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“For it is not an empty thing for you, for it is your life . . .” (32:47)

The Talmud Yerushalmi (Pe’ah 1:1) comments: “And if they are empty words--it is on your account.”

R’ Eliezer Dovid Gruenwald z”l (1867-1928; rabbi of, and rosh yeshiva in, Oyber-Visheve, Hungary) asks: How could one entertain the thought that any of Moshe Rabbeinu’s teachings were empty words? He explains:

The last several parashot have been full of rebukes that Moshe gave Bnei Yisrael. Bnei Yisrael might have argued: What is the purpose of all these rebukes? The G-d-fearing among us don’t need them, while those who are not G-d-fearing will not benefit from rebuke in any event!

To address this, Moshe said: If you think these are empty words--it is on your account, i.e., you are misunderstanding. In reality, even a G-d-fearing person can benefit from rebuke, which strengthens his resolve to stay on the proper path. And, even those who you think cannot benefit, may be influenced in the long run. (Keren L’David)

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Sukkot

Iyov was complaining about his suffering, but when he saw that the third wall of a sukkah need be only one tefach / handsbreadth wide, he immediately felt better. (Midrash Pli’ah)

R’ Zvi Elimelech Shapira z”l (rabbi of Oleszyce, Galicia and other towns; died 1841) explains: We read in Tehilim (39:6), “Behold like hand breadths You made my days.” This teaches that the dimensions of the sukkah (which are measured in tefachim / hand breadths) allude to the types of activities that man engages in during his life. How so?

Man’s activities can be divided into three categories: tov / that which is good for him; mo’il / that which is helpful to him; and arev / that which is desirable to him. Man may engage in the first two categories as much as he wants, writes R’ Zvi Elimelech, but the third category should be used only as necessary.

This is alluded to by the minimum design criteria for a sukkah: two complete walls, and a third wall which is a tefach wide--hinting that man may engage in a full measure of activities which are tov and mo’il, but he should only engage in a small measure of those activities which are arev.

In order to successfully limit his participation in the third category of activities, man must realize that his life in this world is fleeting. This is alluded to by the sukkah, which must be at least seven tefachim wide by ten tefachim high (approximately 28 inches by 40 inches). After Yom Kippur, when man has repented, he moves into the flimsy sukkah to demonstrate his awareness that during the seventy (7x10) years of his life, he should not feel at home in this world, but should feel like a traveler passing through.

When Iyov learned this lesson, it made his suffering easier to bear. Once one recognizes that this life is only a way station, he does not expect it to always be comfortable or pleasant. (Bnei Yissaschar: Ma’amarei Tishrei 10:19)

Why is it sufficient for a sukkah to have only three walls? After all, the sukkah commemorates the Clouds of Glory which surrounded Bnei Yisrael in the desert, and they made four walls!

One answer is that we need an opening to leave the “Clouds of Glory” in order to earn a living. The generation of the Exodus did not have that need.

When Iyov lost all of his wealth, he was upset with himself. Why had he bothered? Why had he not devoted his whole life to learning Torah instead? But when he saw that the sukkah has only three walls, he realized that Hashem intends for some people to leave the bet midrash and work. This made him feel better. (Binat Nevonim)

The editors hope these brief 'snippets' will engender further study and discussion of Torah topics ('lehagdil Torah u'leha'adirah'), and your letters are appreciated. Web archives at Torah.org start with 5758 (1997) and may be retrieved from the Hamaayan page.
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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