Friday, September 28, 2012

Netziv: Davar B'Ito - Parshas Haazinu

Can we do תפילות prayers for:

Rabbi Yitzchok Adlerstein 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?

	Netziv: Davar B'Ito
	by Rabbi Yitzchok Adlerstein
	Print Version

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Parshas Haazinu

Providence, Justified and Explained¹

The Tzur – perfect is His work. All his ways are justice.

Tzur is usually translated as “Rock,” signifying the strength and permanence of G-d. The word can also be seen, however, as related to yotzer, depicting Hashem as the Creator of everything. This would be attractive, because misunderstanding of Hashem’s providential justice often stems from failing to appreciate His role as Creator.

By “perfect” we mean to repudiate the view of those who complain about His justice, or what they think is injustice. They note that G-d allows/causes events that disrupt, injure, or ruin what previously seemed to be perfect. Our pasuk asserts that they opposite is true. Hashem’s providence perfects what previously was flawed. The psukim that follow address historical episodes, showing the justice in tragic events that befell our people. One overarching idea introduces them: All His ways are justice.

“Justice” is not quite the same as “just.” While Hashem’s ways are certainly just, the Torah here has us focus on images of justice, of the way issues are addressed in a court of law. A judge extracts a kingly sum from a defendant. An uninformed observer sees a well-to-do person leave the court practically a pauper. Seemingly, the defendant has been harmed, injured, left far less whole and perfect than when he entered. A person who followed the trial, and heard the judge explain why he finds the defendant guilty of grand larceny, knows that the judge is making things right – not wrong – by relieving him of money that he obtained illegally.

HKBH’s providence works similarly. Many things seem unfair to us. However, we are unaware that there is justice in these events, and that they actually right the wrongs that we cannot see.

Our pasuk emphasizes why we can have this confidence. It calls Hashem the “Tzur,” underscoring His role as Creator. He could not be the Creator without a mastery of everything that is unfathomable to us, but from which we understand that all knowledge is included in the “everything” that He masters. His providence can be extensive because His knowledge is complete. Additionally, as Creator, He has an interest and stake, so to speak, in what happens in His world. Human activities affect the integrity and function of His creation. He cannot simply “look away,” or forgive every trespass. He made reward and punishment parts of the fabric of Creation. His providence must be seen as a form of justice, sometimes taking something from one place and moving it elsewhere, just as a court would do.

Chanah spoke these words: “Do not abound in speaking with loftiness upon loftiness. Let not haughtiness come from your mouth. Hashem is the G-d of thoughts. Deeds are accounted by Him².” She addresses three popular misconceptions about G-d’s providence – or more accurately, three positions, all of which deny G-d’s providence.

The first sees G-d as so elevated and exalted above the events of the human world, that He has no knowledge of them at all. The second rejectionist position posits that G-d certainly could know about all events of this world, but effectively abandoned it from His active interest. He does not consider earthly happenings significant enough to give them any attention. A third argument leaves Hashem aware and even interested in human events, but choosing to look the other way. It is not honorable for Him to have to interpose Himself in the petty concerns, conflicts and events of human beings.

Chanah’s peroration addresses all three. She admonishes the first group. “Do not abound in speaking with loftiness upon loftiness,” i.e., do not claim that G-d is so lofty that He cannot know of human conduct. Her message continues with a consideration of the other two groups, first combining them into one position: “Let not haughtiness come from your mouth.” In other words, refrain from making the claim that He is so aloof from human affairs that His knowledge of them is of no effect.

She then offers her counter-assertions to all three, serially. To those who maintain that G-d cannot know of human events, she says, “Hashem is the G-d of thoughts.” Since it was Hashem Who created human minds, how could it be that He does not know their content?

To the second group she says, “Deeds are accounted by Him.” He cares, and he holds Man accountable for his actions. He does so because He gave Man unusual ability to impact the world around him. Man’s actions build up and destroy. A medrash³ reacts to a verse in Amos⁴ “He forms mountains and creates winds. He recounts his deeds to a person.” What is it that Hashem recounts to a person? That a person’s actions form mountains and create winds. Hashem potentiated human activity to have far greater impact than Man might think. So long as Hashem has an interest and purpose for His world, He most assuredly takes interest in Man’s activities, because those activities either advance His purposes, or impede them.

To the third group, Chanah addresses the same phrase, but meant slightly differently. The keri - the way traditions tells us to read the verse, even if the written form differs - of the verse has the word lo spelled with an aleph. This changes the meaning to “Deeds are not accounted by Him.” Elements of reward and punishment do not require His intercession, so to speak. He does not need to do the accounting directly. He set up His world in a manner in which deeds have consequences; He need not “do” anything for those consequences – both positive and negative – to occur.

We can imagine our world as somewhat similar to a large machine. If a child were to climb past the barriers and reach into the innards of the apparatus while it was operating, his arm would be mangled. Objecting to the owner of the machine that it is not fair that an innocent child should be hurt will be of no consequence. Neither the owner nor the machine cam be told to look the other way. Nor would following that suggestion help the poor child. The machine operates blindly, without differentiating between one person and the next. There is nothing unfair about this. Nor should the owner be seen as the agent of the child’s loss. Similarly, Hashem created a world in which there are consequences to spiritual misconduct just as there are consequences to disobeying the constraints of physical laws.

Briefly, a firm, non-trivial consideration of Hashem as Creator creates the intellectual space in which we understand Hashem’s concern for the consequences of human actions, and His equipping the world with the capacity to reward and punish those actions.

1. Based on Ha’amek Davar and Harchev Davar,
Devarim 32:4

2. Shmuel1 2:3 The translation follows the written
text, which has the word lo spelled with a vav.

3. Vayikra Rabbah 26:7

4. Amos 4:13

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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