Sunday, October 7, 2012

AZAMRA Bible: Isaiah 63-64

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 63-64
Study Notes by Avraham ben Yaakov

ISAIAH CHAPTER 63

"Who is this that comes from Edom, with crimsoned garments from Batzrah…?" (v 1). Verses 1-5 of this chapter are a prophecy about God's vengeance against Edom in time to come. Edom's guardian angel in heaven will be "killed" first. In destroying Edom, God is compared to a warrior taking vengeance on his enemies, his garments red from the blood of the killing. It is as if someone is asking in astonishment: Who this is? and God replies: "I that speak in righteousness, mighty to save" – "I speak and promise to do justice for Israel, I have abundant power to save them, as I have promised" (see Metzudas David & RaDaK ad loc.).

Based on this verse, the Talmudic sage Reish Lakish said: "The guardian angel of Rome is destined to make three mistakes. The first is that it is only the city of BETZER that provides refuge for killers (Deut. 4:43) whereas he will seek refuge in Batzrah. The second mistake is that the cities of refuge are only for unwitting killers whereas he killed intentionally. The third is that the cities of refuge are only for humans while he is an angel" (Maccos 12a). [Maharal explains that by cutting off a life every unwitting killer becomes attached to the overall power of evil, which is the guardian angel of Edom (SAMA-EL), and thus becomes cut off and uprooted from his place, except that he can be "absorbed" and find refuge under the protection of God, who encompasses all existence including even a sinner. When the great Day of Judgment comes, when God will remove the spirit of impurity from the world (Zechariah 13:2), the overall power of evil will likewise beg to be left in existence, seeing itself as the expression of God's attribute of Judgment. But the overall power of evil is not a man (whose acts without full understanding and responsibility) but rather an angel, which possesses complete knowledge and understanding. Therefore BATZRAH, which alludes to the root of his power, expressing a level of evil that goes beyond the proper limits of Judgment, will not provide him with refuge in the way that the city of BETZER provides refuge to human beings.]

The future destruction of the overall force of evil will be all God's work. "Of the peoples there was none with me" (v 3) – "None of the nations will be able to stand up against Me in war, for I shall have killed the heavenly angel" (Metzudas David). When will this be? "For the day of vengeance is in My heart" (v 4) – "If a person tells you when the final redemption will come, DO NOT BELIEVE HIM, as it says, 'For the day of vengeance is in My HEART'. If the heart has not even revealed it to the mouth, to whom could the mouth reveal it???" (Yalkut Shimoni). "Rabbi Yohanan said: To My heart I have revealed it but not to My limbs. Reish Lakish said: To My heart I have revealed it but I have not revealed it to the ministering angels" (Sanhedrin 99a).

"And I looked and there was none to help… therefore My own arm has brought salvation to me…" (v 5) – "I looked to see if Israel had any merit that might help and aid the redemption, but I did not find any merit in them… I was astonished because there was no intercessor" (Metzudas David and Rashi ad loc.). This implies that the final redemption will come about not through Israel's merit but because of God's righteousness and compassion.

"I will recall HaShem's kindnesses…" (v 7). This verse begins a new section that runs continuously without a break (in the Hebrew text) until the end of the following chapter (Isaiah 64:11). The previous prophesy of the coming destruction of Edom does not engender a mood of triumphant joy in Israel but rather one of deep introspection, leading the prophet to consider God's kindnesses to the House of Israel "which He has bestowed upon them according to His mercies" – i.e. not because of our own righteousness (Metzudas David).

"In all their affliction, He was afflicted" (v 9). This rendering of the verse follows the KRI (the way the words are READ in accordance with the Massoretic tradition) but not the KSIV (the way the text is traditionally written in the parchment scroll). The KSIV does not attribute the human feeling of affliction to the Holy One blessed be He, Who transcends all such feelings, but rather it says, "In all their affliction, He did NOT (LO, Lamed Aleph) afflict them," i.e. not to the full extent, because the "angel of His countenance" (=Israel's guardian angel, Michael) protected them. The KRI is far bolder, telling us that for all His transcendence, God DOES FEEL our pain and torment ("the pain is LO, Lamed Vav, to Him" (see RaDaK on v 9).

"But they rebelled…" (v 10). The prophet wants the people to understand that it is because of their own rebellion that God has sent their afflictions at the hands of the nations: they have not come by chance (see Metzudas David ad loc.).

"Then he (=Israel) remembered the days of old, how Moses came to His people…" (v 10). In exile Israel will remember the days of old when God sent Moses to redeem them (see Rashi; Metzudas David ad loc). The prophet places a prayer on the lips of the people: "Where (AYEH) is He that brought them up out of the sea (i.e. the Red Sea) with the shepherd of His flock…" It is noteworthy that in asking the key question, AYEH??? WHERE??? (see Likutey Moharan II:12) the people will not only seek out HaShem but also Moses – the Tzaddik of the Generation – through whose agency God will redeem them.

In verses 12-14 the prophet evokes the greatness of the miracle of the crossing of the Red Sea, emphasizing the EASE with which the Children of Israel passed through – like a horse galloping free in the wilderness or like an animal GOING DOWN into a valley (as opposed to having to climb up with effort; see Rashi and RaDaK on vv 13). He thereby creates a wistful longing for the miracles of the past in preparation for the prayer for future redemption that he puts into the mouths of Israel in verses 15ff. Verses 15-18 are included in the prayers of TIKKUN CHATZOS (the Midnight Lament over the destruction of the Temple).

"For you are our father, though Abraham is ignorant of us and Israel (=Jacob) does not acknowledge us…" (v 16). Notably absent from this verse is the second founding father, Isaac. An aggadic Midrash in the Talmud tells that in time to come God will turn to both Abraham and Jacob telling them their children have sinned against Him, to see if they will intercede on their behalf, but both will reply that they should be wiped out to sanctify His name. However, when He says to Isaac, Your children have sinned, Isaac will reply, "MY children and not YOUR children??? Surely when they said, 'We shall do and we shall hear', You called them 'My firstborn son'! Furthermore, how many years does a man live? Seventy! Subtract the first 20 years, when a person is not liable to heavenly punishments. That leaves 50. Subtract 25 to take account of the nights. That leaves 25. Subtract twelve and a half years to take account of all of the time spent praying, eating, in the bathroom etc. That leaves twelve and a half years in which people may sin. If You can bear all of them, all the better! And if not, I will bear half and You bear the other half!!!" At that moment all Israel will say "For YOU (Isaac) are our father!!! (Shabbos 89b).

CHAPTER 64

In this chapter the prophet continues with the introspective prayer which began in the previous chapter (Is. 63:7). In the last verse of the previous chapter (63:19) he prayed that God should again rend the heavens and descend as He did when He came to save Israel from Egypt and to give them the Torah on Sinai, when the very mountains melted (Rashi & Metzudas David ad loc.). In the first verse of the present chapter (which is a direct continuation), He prays to God to show His power to His enemies the way that fire burns up brushwood and makes water bubble furiously. "As when You performed awesome wonders that we did not expect…" (v 2). The magnitude of the miracles of the Exodus and the Revelation at Sinai were on a scale that the people could never have dared to hope for – and the prophet artfully implies that miracles of the same order or greater are required for the final redemption.

"For since the beginning of the world men have not heard nor perceived by the ear, neither has the eye seen that a god beside You should do such a thing for him that waits for him" (v 3). This rendering of the verse follows the plain meaning of the Hebrew text. However the latter part of the verse can equally be rendered: "No eye has seen, O God, besides You what He shall do to one who waits for Him". In the words of Rambam: "Man does not have the power to understand the goodness of the world to come clearly, and no-one knows of its greatness, beauty and power except the Holy One blessed be He alone. All the benefits that the prophets foretold for Israel relate only to the material benefits Israel will enjoy in the days of Mashiach when dominion will be restored to Israel, but nothing whatever can be compared to the goodness of the life of the world to come, and the prophets never compared it to anything in order not to detract from it through an inadequate comparison… For those who wait for Him, God will perform a goodness that no eye of any prophet has seen and that no-one besides God has seen " (Rambam, Laws of Teshuvah 8:7).

In vv 4-6 the prophet puts more words of prayer and confession into the mouths of the people, mourning the loss of the truly righteous, which has left a people all of whom are like someone unclean and full of sins, causing God to hide His countenance from us.

"But now, HaShem, You are our father, we are the clay and You are the potter…" (v 7). Not only do we ask God to have compassion upon us like a father. We ask him to CHANGE us for the better, just as a potter can change the shape of the vessel he makes at will (RaDaK). As in the case of Is. 63:15-18, the prayer in the closing verses of our present chapter (Is. 64 vv 7-11) is incorporated in TIKKUN CHATZOS.

May God turn our hearts to Him and restore Israel and the Holy Temple quickly in our days! Amen!

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 1:1 The message which the prophet Ḥaḇaqquq saw.

Hab 1:2 O יהוה, till when shall I cry, and You not hear? I cry to You, “Violence!” and You do not save.

Hab 1:3 Why do You show me wickedness, and cause me to see perversity? For ruin and violence are before me. And there is strife, and contention arises.

Hab 1:4 Therefore the Torah ceases, and right-ruling never goes forth. For the wrong hem in the righteous, so that right-ruling comes out twisted.

Hab 1:5 “Look among the nations and see, and be amazed, be amazed! For a work is being wrought in your days which you would not believe if it were told.

Hab 1:6 “See, I am raising up the Chaldeans, a bitter and hasty nation, who is going through the breadth of the earth, to possess dwelling places that are not theirs.

Hab 1:7 “They are frightening and fearsome, their right-ruling and their exaltation proceed from themselves.

Hab 1:8 “Their horses shall be swifter than leopards, and more fierce than evening wolves. And their horsemen shall charge ahead, and their horsemen come from afar. They fly as the eagle, rushing to eat.

Hab 1:9 “All of them come for violence, the direction of their faces is like the east wind, and they gather captives like sand.

Hab 1:10 “And they scoff at sovereigns, and princes are a laughing matter to them. They laugh at every stronghold, for they pile up earth and seize it.

Hab 1:11 “Then shall he pass on as a wind, and transgress and be guilty, and ascribe this power to his mighty one.”

Hab 1:12 Are You not from everlasting, O יהוה my Elohim, my Set-apart One? You do not die! O יהוה, You have appointed them for right-ruling, O Rock, You have established them for reproof.

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; because it will surely come, it will not tarry.¹²¹¹ ^{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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