Netziv: Davar B'Ito - Parshas Netzavim

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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 Netzavim Closer Than You Think 1 For this mitzvah that I command you today – it is not hidden from you and it is not remote…It is something very close to you. It is in your mouth and in your heart – to perform it. It would be convenient to assume that these psukim are meant to deliver a “Yes we can!” message to those who might think it humanly impossible to live by the Law. Understanding that people might think that the Torah places on onerous burden on our shoulders, the Torah might pause to reassure us that observing its demands is eminently doable. Convenient as it might be, this cannot be what the Torah means. The Torah speaks of this mitzvah, i.e. one mitzvah in particular, not all mitzvos. It must mean something quite specific. Moreover, the entire thesis is misguided. The Torah would only disabuse us of a position that is somewhat defensible, that people might innocently accept were its error not pointed out to them. Is it possible, however, for anyone to believe that the Torah that Hashem gave us is unlivable – that G-d made some huge mistake? If G-d asks us to obey, it must be within our power to do so. We might genuinely claim that we find it difficult, but we could never imagine it to be impossible. We needn’t search too far to find the point of reference of our psukim. The parshah immediately preceding ours ended in two mitzvos: precision in the study of Torah (“When you listen to the voice of Hashem your G-d to observe His commandments and His fixed rules”2 ), and teshuvah born of love of Hashem (“When you shall return to Hashem with all your heart and all your soul”3 ). Indeed, each of these mitzvos is explained as the point of reference of our psukim. The gemara4 understands that our psukim refer to the mitzvah of deep comprehension of the Torah; Ramban and Sforno see teshuvah as the focus of attention. According to the gemara’s approach, it would be more than imaginable that we would balk at pursuing Torah knowledge beyond certain limits. After all, any part of a Torah that can be identified with the Divine Mind must be beyond our comprehension. Why bother pushing the limits, when we know that those limits clearly exceed our grasp. In other words, the true, deeper meaning of any part of the Torah appears to be “hidden” from us. Other parts of Torah present an entirely different challenge. We have no way of approaching certain topics without guidance from people, teachers, who have successfully navigated their byways before. Those people are not always immediately accessible. They are “remote” from us, and require Herculean effort to meet up with them. The Torah informs us, according to this approach, that we are wrong on both counts5. We will here develop, however, the approach of Ramban and Sforno. The initial assumption – the jumping off point - is as compelling as it is in the gemara’s approach above. Teshuvah mei-ahavah seems to us to be almost an oxymoron. Love, in its usual sense, assumes a certain commonality between the lover and the object of that love. Try as we may, we would have a hard time convincing ourselves that we mortal, limited beings of flesh and blood share anything essential with Ein Sof. We also love what we understand deeply and profoundly. We cannot love something or someone with whom we have nothing in common, no basis of shared identity. Do we fool ourselves into thinking that we grasp any of G-d’s essence? How, then, can a mortal human being love Hashem? The Sifrei itself asks the question! Our psukim address this conundrum, and provide some of the solution. First, the Torah eliminates a proposal that has some merit, but doesn’t go far enough. “It is not in heaven,” begins the next pasuk. We would not be wrong in assuming that one way in which we could come to love Hashem is by studying the heavens, i.e. the expanse and nature of the physical universe. (The Rambam says as much. At the end of Hilchos Teshuvah6 he tells us that love of Hashem is not instantly bound to the hearts of all people. It has to be acquired, worked at. It comes from studying and contemplating the braches of knowledge that make Hashem known to Man. Earlier7, the Rambam pinpointed study of the physical universe as a way to grow in the love of Hashem: “What is the way to love and fear Him? When a person contemplates Hiw works and His wondrous creatures, and sees in them infinite wisdom, immediately he loves, praises and exalts Him….”) We might also argue that love of Hashem is “distant,” in that study ing and contemplating will take us only so far. Another necessary component is spending time in a place endowed with a rich Divine Influence designed to bring a person closer – the beis hamikdosh. We don’t always find ourselves a stone’s throw from the Temple Mount. Travelling to a “remote” location is no easy task! Our psukim tell us that we are wrong. Love of Hashem is neither restricted to the study of the “distant” expanse of the universe, nor remote, requiring travelling to a specific location. In general terms, the reason that our initial analysis is incorrect is that we have far more in common, so to speak, with Hashem than we might realize. While it is true that we cannot love something with which we are not familiar, the relationship between father and son seems to be an exception. Sometimes fathers and sons meet who have never met before. They feel a bond that makes it easy to establish a relationship. They love someone who has never been part of their life before. What they really encounter in the other is a bit of themselves. The same applies to our relationship with HKBH. While we cannot intellectually fathom Him, we detect the relationship of Father and son. We may find Him inscrutable, but at the same time recognize ourselves within Him. As the Zohar8 pithily puts it, “Kudsha Brich Hu, the Torah, and Yisrael are all one.” Our psukim add more to this. Why is Hashem not to be found only in the distant vastness of the physical universe; why is He not remote, approachable only at the beis hamikdosh? Because “it is something very close to you...in your mouth.” Our lips can bring Him close to us, through the songs of prayer, and the song of Torah study. Both of these activities bring a person to the level of genuine love of Hashem. These songs are effective, however, not as a magic formula. Uttering words – whether they be words of davening, or words of learning – does not automatically bring one to ahavas Hashem. These songs must be “in your heart – to perform it.” The heart must be willing, and then some. Love of Hashem will follow in the wake of these songs only when the innermost desire of the heart longs for closeness with Him. In a heart full of yearning for Hashem, however, ahavas Hashem is not a far-away goal. It is close at hand.     1. Based on Haamek Davar, Devarim 30:11, 14 2. Devarim 30:10 3. Ibid. 4. Eruvin 55A 5. The Netziv in the section before ours fleshes out the meaning of all pertinent psukim according to this approach. 6. Hilchos Teshuvah 10:6 7. Yesodei HaTorah 2:2 8. Zohar, Vayikra 73 Questions or comments? Email feedback@torah.org. Join the Jewish Learning Revolution! Torah.org: The Judaism Site brings this and a host of other classes to you every week. Visit http://torah.org or email learn@torah.org to get your own free copy of this mailing. Permission is granted to redistribute, but please give proper attribution and copyright to the author and Torah.org. Both the author and Torah.org reserve certain rights. Email copyrights@torah.org for full information.

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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

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