Rabbi Zweig - Parshas Netzavim

Can we do תפילות prayers for:

Rabbi Yochanan Zweig 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?

Rabbi Zweig on the Parsha         by Rabbi Yochanan Zweig         Print Version
To sponsor an edition of the Rabbi Zweig on the Parsha e-mail list, click here

Parshas Netzavim Our Leaders Define Us "You are standing today, all of you..." (29:9) Parshas Nitzavim begins with Moshe assembling the entire nation of Israel on the last day of his life. The verse divides Bnei Yisroel into distinct segments and social classes; the first to be mentioned are "Rosheichem" - the political leaders. Why are they named prior to "Zikneichem" - the spiritual leaders of the nation? After "Rosheichem", the verse mentions "Shivteichem" - "your tribes". Rashi explains that "your tribes" should not be interpreted as a separate segment, rather as "Rosheichem le'shivteichem" - "the leaders of your tribes1". If the expressions "Rosheichem" and "Shivteichem" are connected, why does the Torah not insert the preposition "le" - "of" to make the interpretation clearer? Without the "le" which defines the leaders as a function of the tribes, the verse can be understood as "your leaders who are your tribes", i.e. the tribes are constituted solely of leaders. The message which the Torah is imparting is that the true definition of a nation is formed by its leadership. The leaders, who are responsible for the political and economic well-being of the nation, create the medium through which the "Zekainim" - "elders", spiritual leaders can be effective. Without both economic and political support the elders would be powerless. This notion is borne out by the actions which Yaakov Avinu took when he created a Jewish settlement in the land of Goshen. Yaakov sent Yehuda to establish the Yeshiva, which was to be the center of Jewish life in Mitzrayim2. The Rambam teaches that Levi was the Rosh Yeshiva, the spiritual leader of Bnei Yisroel3. If so, why did Yaakov send Yehuda, the economic and political leader, to establish the Yeshiva? Clearly, the definition of the Jewish people is formed by its political leaders, who create the forum to facilitate effective spiritual leadership. The term which refers to a political leader is "rosh", which means "head", whereas a spiritual leader is known as either a "zakain", which has the same etymology as "zakan" - "beard" or "ayin" - "eye". The head is the central part of the body, while the beard and eyes are merely appendages to it. Similarly, the leader, who provides the economic and political elements for the nation, defines the parameters for all other forces to be effective. 1.29:9 2.Bereishis 46:28 3.Yad Hilchos Avodas Kochavim 1:3 A Benevolent Curse "You are standing today, all of you..." (29:9) Rashi relates that after the terrible curses recorded in last week's parsha, Bnei Yisroel are petrified. Therefore, Moshe calms them by stating "atem nitzavim hayom" - "you are all standing here today1." It is impossible that Moshe is claiming that since Bnei Yisroel are still alive, the curses are not as terrible as they may seem, for in that case he would be questioning the efficacy of the curses. How then, does the fact that Bnei Yisroel are standing here allay their fears? The Midrash Tanchuma at the beginning of this week's parsha states that when Hashem punishes the wicked they do not recover, yet the righteous always recover from their punishment2. Would this not be obvious, being that the wicked receive harsher punishments than the righteous? However, the Midrash addresses this problem, citing a verse from Malachi which states that only one barrage of arrows will decimate the wicked, while the entire batch of arrows will not overcome the resilience of the righteous3. The Midrash is emphasizing that the difference between the wicked and the righteous in their ability to withstand punishment is not the severity of the blow; on the contrary, the righteous receive harsher punishments. How then, are the righteous able to survive, while the wicked perish? In addition to allowing us to earn a place in the World to Come, observing mitzvos serves another purpose; a mitzva gives a person a sense of reality in this world as well. When a person performs more mitzvos, his vitality and will to survive are strengthened. A person with a strong will to survive is more capable of overcoming life's adversities. Transgressions create within a person a despondence for life, a feeling that life is transient. The wicked, who lack the resolve to live, cannot cope with the failures they encounter in life, and collapse from these challenges. The righteous, who are driven and motivated to live, possess the strength to endure all of life's adversities. The same holds true for relationships; a person's ability to overcome the difficulties which might arise within a relationship is commensurate to the extent that he is driven to maintain that relationship. In contemporary society we lack confidence in most of our relationships, which explains why , at the first sign of adversity we dissolve them. Bnei Yisroel approach Moshe terrified by the immense burden they feel from the horrific curses they have just heard. Moshe responds by telling them that they have the wrong perspective concerning the nature of a curse. Reward and punishment represent the extent to which a relationship either exists or has been dissolved. A curse reflects Hashem's desire for a relationship to endure. The curse is the tool which Hashem uses to coerce and cajole Bnei Yisroel into appreciating their relationship with Him. The very existence of curses proves that Hashem will stop at nothing to assure that Bnei Yisroel appreciate their relationship with Him, and that He will not abandon this relationship. Therefore, Bnei Yisroel standing before Moshe, alive and well, indicates that their relationship with Hashem is in good standing; even if there will be times when they will be subjected to the curses, they should take solace in the fact that the curses themselves are indicative of Hashem wanti ng the relationship to endure. 1.29:9 2.Tanchuma Nitzavim 1 3.3:6     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.

Torah.org: The Judaism Site Project Genesis, Inc. 122 Slade Avenue, Suite 250 Baltimore, MD 21208

http://www.torah.org/ learn@torah.org (410) 602-1350 FAX: (410) 510-1053

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

Related articles

• Rabbi Wein - Parshas Netzavim
• Rabbi Zweig - Parshas Eikev
• Rabbi Zweig - Parshas Pinchas
• Rabbi Zweig - Parshios Matos & Masei
• Rabbi Frand on Parshas Re'eh
• Rabbi Frand on Parshas Eikev
• Rabbi Wein - Parshas Eikev
• Rabbi Wein - Parshas Shoftim
• Rabbi Wein - Parshas Devarim
• Rabbi Wein - Parshas Pinchas