Tuesday, October 16, 2012

AZAMRA Bible: Joshua Chapters 13-14

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: Joshua Chapters 13-14
Study Notes by Avraham ben Yaakov

JOSHUA CHAPTER 13

SOME HISTORY

"And Joshua was old, advanced in days" (Joshua 13:1). The deeper meaning of this verse is illumined by Rabbi Nachman's teaching that the true elder constantly advances in holiness and wisdom with every single day and every hour and minute.

In terms of the literal chronology of our text, God's command to Joshua to divide the land even though it was not yet fully subdued came after seven years of conquest following the Children of Israel's entry. This is learned out from today's text Chapter 14 v 10 where Calev ben Yefuneh – Joshua's fellow spy among the twelve sent by Moses from the wilderness at the start of what became 40 years of wandering – says, "God has given me life this FORTY-FIVE years" (i.e. it was 45 years since God's promise to give Calev the land he trod upon in his visit to Israel, since he was the only faithful spy out of the twelve besides Joshua). Rashi on this verse says that it is from here that we learn that the conquest took seven years, because Moses sent the spies in the second year in the wilderness, and the remaining 38 years of wandering with another seven for the conquest make a total of 45.

According to the dating system of the rabbinic historical Midrash SEDER OLAM ("Order of the World") followed in this series (which puts the Destruction of the Second Temple in the year 3828 = 68 of the Common Era), the Exodus from Egypt took place in 2448 (1312 B.C.E.), with the death of Moses and Joshua's subsequent entry into the Land in 2488 (1272 B.C.E.).

Joshua had been 44 at the time of the sending of the spies, and was 82 when he entered the Land. Thereafter he ruled over Israel for 28 years until his death at the age of 110, and was thus 89 at the time of the commencement of the division of the Land.

SOME HISTORICAL GEOGRAPHY

Today's text and the texts of the coming days are filled with the names of various peoples and tribes and very many place-names. These are chapters filled with the love of God's holy Promised Land and its every mountain, hill, plain and river… Many profound secrets are woven into these subtle texts. By way of introduction to the coming chapters of the book of Joshua, let us establish some basic principles relating to the Land God has given to Israel.

In the "Covenant between the Parts" God promised Abraham "this Land from the river of Egypt until the great river, the River Euphrates. The Keinite, the Kenizzite and the Kadmoni. And the Hitite, the Perrizite and the Refa'im. And the Emorite and the Canaanite and the Girgashite and the Jebusite". (Genesis 15:18-20). This is the "Promised Land".

As noted by Rashi (ad loc.), ten peoples are listed here – whereas in the time of the conquest of Joshua, the Israelites were commanded only to take possession of the lands of the seven Canaanite nations. The three other peoples listed in God's promise to Abraham, the Keinite, Kenizzite and Kadmoni, refer to Edom, Moab and Ammon, which are destined to come under the rule of Israel in time to come.

The geographical definition of the Holy Land promised to Abraham is "from the river to the river" – the entire Mediterranean arm of the "Fertile Crescent" from the western point of the Euphrates all the way to the eastern arm of the Nile delta (this is the usual interpretation of "the River of Egypt" though some identify it with with Wadi Arish).

A similar definition of the Promised Land is in God's Covenant with Israel at Sinai, where the territory is "from the Red Sea to the sea of the Philistines (Mediterranean) and from the wilderness until the River (Euphrates)" (Exodus 23:31).

King David conquered most of this area, and under King Solomon the entire area was indeed under the sway of Israel: "And Solomon was the ruler over all the principalities from the River (Euphrates) to the land of the Philistines and the border of Egypt" (Kings 1, 5:1-5). After Solomon, the Israelite influence waned but in the later history of the kingdom of Israel, King Jeraboam ben Joash restored most of the lands over which Solomon had held sway. Thereafter, however, the Israelite grip on the land was lost when first the Ten Tribes went into exile and subsequently Judah.

The period from the conquest of the Land by Joshua until the destruction of the First Temple in 3338 (422 B.C.E.) is one of 850 years, in which the people of Israel practiced the laws and customs of their fathers with varying levels of fidelity, following the agricultural and other laws of the Torah. After Ezra's return from exile in Babylon, with the rebuilding of the Second Temple, there followed another period of more than 700 years of continuous Jewish residence in the Land of Israel until several centuries after the destruction of the Second Temple.

Knowledge of the exact boundaries and divisions of the Land is important in order to know how the various agricultural laws of the Torah apply in different regions. (For example, in Temple times the Omer barley offering could not be brought from east of the Jordan; certain details of the laws of tithing of produce are different in Ammon and Moab from Israel west of the Jordan, etc.)

THE EAST AND WEST BANKS OF THE JORDAN

Most of Chapter 13 of our text today deals not with the allocation of the lands of the Seven Canaanite nations but with the territories EAST of the River Jordan which had been taken in the time of Moses and given by him to the tribes of Reuven, Gad and half of Menashh, as related in the Torah in the later chapters of Numbers (chs 21 ff) and again in the early chapters of Deuteronomy. The conquest and division of these territories are recounted in detail in our present chapter, Joshua 13. Their topography is given in detail – from the territories to the south taken from the Emorite (Canaanite) king Sichon comprising areas of Moab and Ammon (current day Jordan) through the fertile Gil'ad (also in Jordan) up to the Bashan taken from King Og, a remnant of the (Canaanite) Refa'im (Bashan includes parts of the present day Golan heights and other parts of Syria and Jordan).

From Biblical times until after well after the destruction of the Second Temple, the Israelite population thus spread both in the "Land of Israel" WEST of the Jordan and also in the ancestral territories given to them by Moses EAST of the Jordan (MEY-EYVER LA-YARDEN). Their respective populations were in constant communication (thus Mishneh Rosh HaShanah describes how the news of the Sanctification of the New Moon was signaled by torches from mountain to mountain across vast swathes of territory until everyone knew it.)

The political geography of the Middle East since 1948 has concealed the intimate bond that exists for Israel between the east and west banks of the Jordan. Prior to 1948, Palestine was a generic term for territories that are now divided up between present day Egypt, Jordan, Syria, Lebanon and Israel. The name Palestine was given by the Romans after the destruction of Jewish sovereignty in the Land, and was originally intended as an insult to the Jews by calling their ancestral homeland by the Latinized name of their traditional national enemies, the Philistines. [The Philistines were not a clan of the Canaanites but a powerful sea-faring invader people who came in waves from earlier habitations in the Mediterranean area from the times of Abraham and thereafter.] When in 1917 Britain assumed the mandate over "Palestine" and made the "Balfour Declaration" stating that its government "viewed with favour the establishment in PALESTINE of a national home for the Jewish people", the term Palestine still referred to territories stretching from east of the Nile through present day Israel, Jordan, Syria and Lebanon.

It was only in the years after 1917 that sprawling "Palestine" was successively trimmed, cut down and redefined until the State of Israel was left with territory that is only a small part of the Promised Land given by God to Abraham. It is deeply significant that the extensive areas that did not come under Israelite possession in the times of Joshua are still beyond the borders of the State of Israel.

JOSHUA CHAPTER 14

The allocation of the Land amongst the Children of Israel in the time of Joshua was determined by the GORAL or "lottery" involving the High Priest (Elazar son of Aharon) and the "King" (Joshua student of Moses) using the Urim VeTumim – holy spirit channeled through the High Priest's breastplate inscribed with the luminescent Hebrew letters of the names of the Tribes, which would flash one after another to reveal divine messages.

The main narrative of Chapter 14 concerns the request of Calev to receive the territory where he alone had trod as a Spy 45 years earlier. Numbers 13:21 hints through the use of the Hebrew singular "and HE came to Hebron" that Calev alone out of the spies had the courage to risk the perilous journey to Hebron, the burial place of Adam and the three Patriarchs, in order to pray (see Rashi ad loc.).

Here at the very beginning of the chapters dealing with the allocation of the Land of Israel among the tribes, the prominent positioning of Calev's request to receive Mount Hebron as the very heart of the royal tribe of Judah's portion shows the supreme importance of Hebron to Israel and the Jewish people. King David (Judah) reigned in Hebron for seven years before he reigned in Jerusalem – he had to bind himself to the Three Fathers in Hebron before taking his position as the "fourth leg of the Throne". Joshua Chapter 14 shows the antiquity of Judah's bond with Hebron, which will never be broken.

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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