Friday, October 19, 2012

AZAMRA Bible: Joshua Chapters 17-18

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 17-18
Study Notes by Avraham ben Yaakov

JOSHUA CHAPTER 17

Our text continues with the account of the division of the Land of Israel among the Tribes. Immediately following ch 16's delineation of Ephraim's inheritance comes the description in our present text, ch 17, of that of Menashe, Joseph's firstborn, in chapter. While part of the tribe of Menashe had already taken their inheritance in the territories captured in the time of Moses east of the Jordan (see Joshua ch 13:29-31), the majority of this populous tribe took their share in the Land of Israel proper, to the north of the portion of Ephraim.

THE DAUGHTERS OF TZELAFHAD

When God commanded Moses to divide the Land among the tribes (Numbers 26:52-56), the daughters of Tzelafhad (from the tribe of Menasheh) immediately stepped forward to press their claim for a share in the Land since their father had no sons (Numbers 27:1-11; see also Numbers 36:1-13). Under Torah law, daughters inherit their father's estate only when there is no surviving son: if there is a son or sons, the males inherit the entire estate and from it they have to pay to support and marry off their sisters.

Now that Joshua was actually dividing the Land, the irrepressible daughters of Tzelafhad again stand up before Elazar the High Priest and Joshua the king to demand their share. Not only are the daughters of Tzelafhad archetypes of the Israelite women that show even greater love and yearning for the Land than the men. They were also very wise (see Rashi on Numbers 27:4) and their insistence on their rights to the Land brought about the revelation of several Torah portions relating to the Torah laws of inheritance.

An interesting, if somewhat subtle, point about these laws comes out of our text today, ch 17 v 5: "TEN shares fell to Menashe besides the territories of the land of Gilad and Bashan east of the Jordan". Rashi (ad loc.) explains that of these ten, the daughters of Tzelafhad took four: (1) Tzelafhad's own share as one of those who went out of Egypt, because the Land was divided among those who left Egypt; (2) The share that Tzelafhad took with his brothers in the possessions of his father Heifer, who was also one of those who went out of Egypt; (3) Tzelafhad's "double" share in his father's estate as a firstborn; (4) The share belonging to Tzelafhad's brother, who died in the wilderness without children.

Rashi concludes: "The verse did not need to tell us about the shares of the daughters except to teach us that they took the share of the firstborn and also to inform us that their share in the Land of Israel was already under their ownership [MUCHZEKES] from the time of their fathers, for if not, there is a legal principle that the first-born does not take a share in property that is not yet part of the estate and merely DUE (RO-OUIY)to come later. He takes his additional share only from property that has already come into the estate (MUCHZAK)."

To those unfamiliar with the intricacies of Torah law, the above may be somewhat confusing, but what it means is that even before the Land of Israel was conquered and occupied by the generation of Joshua, it was already in the POSSESSION of the Children of Israel as an ancestral inheritance from those who actually left Egypt in the Exodus. The same would apply today: even though the Children of Israel do not control all of the Promised Land, it is still their property as an ancestral inheritance.

AND THE CHILDREN OF JOSEPH SPOKE TO JOSHUA (v. 14).

They were asking for more land because of their numbers. The commentators tell us that these were the Children of Menasheh, who were particularly populous (see Rashi on 17:4), as we learn from the substantial increase in their numbers – by TWENTY THOUSAND FIVE HUNDRED -- between the first count of the Children of Israel in the wilderness and the second (Numbers chs 1:35 and 26:34). This was in fulfillment of God's promise to Abraham "Thus – KoH – shall be your seed" (Gen. 15:5). KoH is made up of Kaf (= 20) and Heh (=5) alluding to the TWENTY THOUSAND and the FIVE HUNDRED.

Ephraim was less populous. One reason is that according to the Midrash, many of the Bnay Ephraim were killed because prior to the Exodus from Egypt they tried to calculate the time of the redemption but erred. They went up to Israel before the proper time and when they came to Gath to take possession of the Land, the Philistine inhabitants, who had been born there and were therefore familiar with it, overwhelmed and killed them. It was their bones that Ezekiel saw in his vision of the Valley of the Dry Bones. The sources for this fascinating and very suggestive Midrash are Chronicles 1, 7:21 "The sons of Gath who were born in the land killed them (the sons of Ephraim), for they went down to take their possessions, and Ephraim their father mourned them many days and his brothers came to comfort him" (see Metzudos commentary on this verse). See also Sanhedrin 92b and see RaDaK on Ezekiel 37:1.

CHAPTER 18

SHILO

"And all the assembly of the Children of Israel gathered to Shilo and set up there the Tent of Meeting" (Joshua 18:1).

This was fourteen years after their entry into the Land. The fourteen years consisted of seven years of conquest and seven more dividing up the Land. All this time the Tent of Meeting made by Moses in the wilderness had stood in Gilgal, their first encampment after crossing the Jordan.

Establishing the Sanctuary in Shilo signified more settled times. "…and the Land was conquered before them" (ch 18 v 1): "From the time the Sanctuary was established, the Land became easy for them to conquer" (Rashi).

The Sanctuary remained in Shilo for 369 years – until in the time of Eli the Philistines sacked it and took the Ark. Shilo was in the territory of Joseph. It was predestined that the Sanctuary and the Two Temples should stand only in the territories of Rachel's two sons, Joseph and Benjamin. (This is why in Genesis 45:14 it says that on their reconciliation in Egypt, Joseph fell on the NECKS of Benjamin – the Hebrew plural signifies the TWO Temples – while Benjamin wept on Joseph's NECK – the singular alludes to the Sanctuary in Shilo.)

With the conquest of the Land still in progress, the enterprise of turning the Land of Israel into the light of the Nations was still incomplete, and this was signified in the structure of the Sanctuary in Shilo. Our text here calls it a TENT – because the "roof" was made of skins, as in the case of the wilderness Sanctuary. However the walls of Shilo were stone, unlike those of the wilderness Sanctuary, which were made of gold-coated wood. It would only be in Jerusalem – the place of the Temple forever – that the roof of the Temple would also be of stone.

The Sanctuary in Shilo will figure in several important passages in the Book of Judges and particularly in the early part of Samuel dealing with Eli and Hannah. The reference in our text today to Shilo makes a fitting start to the chapter delineating the tribal inheritance of Benjamin, youngest son of Jacob's beloved wife Rachel, nestling as it did between the two great tribes of Judah to the south and Ephraim to the north.

We see from today's text and subsequent chapters that the territories of the different tribes sometimes entered into one another. Similarly, in the human body, the different limbs and organs are closely interconnected and enter into one another.

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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