Saturday, October 20, 2012

AZAMRA Bible: Joshua Chapters 19-20

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 19-20
Study Notes by Avraham ben Yaakov

JOSHUA CHAPTER 19

"AND THE SECOND PORTION WENT TO SHIMON…" (Joshua 19:1)

As Rashi notes on this verse, the tribe of Shimon was "second" after Benjamin, the first of the SEVEN tribes that only received their portions AFTER Reuven, Gad and half Menasheh took theirs the east of the Jordan and AFTER the royal tribe of Judah and the first-born Joseph (Ephraim and Menasheh) took theirs to the west of the Jordan. Only after these leading tribes had already taken their portions did Joshua command the remaining seven tribes to send a team of three envoys each to make a survey of the rest of the Land in order to receive their portions (see ch 18 v 7).

After Benjamin (son of Jacob's beloved Rachel), the remaining tribes out of these seven were – in the order given in our present chapter – Shimon, Zebulun and Issachar (the three other sons of Leah besides Reuven, Levi – who did not receive a portion, and the royal tribe of Judah) followed by Asher (son of Leah's handmaiden Zilpah, as was Gad, who had already taken his portion E. of the Jordan), then Naftali and finally Dan (these last two being the sons of Rachel's handmaiden Bilhah).

The kabbalistic Sefirot corresponding to the tribes are: Judah-Malchus; Issachar-Netzach of Malchus; Zevulun-Hod of Malchus; Reuven-Chessed of Malchus; Shimon-Gevurah of Malchus; Gad-Hod of Malchus; Ephraim-Ateres-Yesod of Zeir Anpin; Menashe-Yesod; Binyamin-Nekudas Tzion; Dan-lowest limb of Hod of Malchus; Asher-heel of Netzach of Malchus; Naftali-lowest limb of Netzach of Malchus.

SHIMON

The tribe of Shimon received their portion from part of Judah's territory (verse 9) since Judah had taken more territory than required for their population (Rashi ad loc.) This is bound up with the fact that Shimon was something of a maverick tribe – Shimon had gone with Levi to kill the men of Shechem (Genesis 34:25) and while both were criticized by Jacob when he blessed his sons ("accursed is their anger… I shall divide them in Jacob and scatter them in Israel" Genesis 49:7), Levi was "divided" and "scattered" in an honorable way in the Levitical cities, while Shimon was "divided" and "scattered" amidst the territory of Judah. (This is also bound up with the fact that Zimri ben Saloo Prince of the Tribe of Shimon had flouted Moses in taking the Midianite woman – Numbers 25:6 & 14 -- as a result of which Moses did not give Shimon a blessing.) Nevertheless Shimon did receive Beer Sheva, one of the outstanding features of the land since the time of Abraham and now one of present-day Israel's most important cities.

ZEVULUN, ISSACHAR, ASHER AND NAFTALI

These four tribes took their portions in some of the most fertile and beautiful territories of northern Israel. Although many of the locations mentioned in our text cannot be identified conclusively today, there are many that can be identified (including some whose names survive in the present-day Arab names of the associated villages), and the general areas in which each tribe took their portions can be discerned until today.

Yissachar and Zevulun took their portions around the Valley of Yizre'el and the Lower Galilee, while Asher and Naftali took theirs in the Upper Galilee, with Asher to the west and along the Mediterranean coast and Naftali to the east running all the way to the upper Jordan valley. After the time of Joshua, a contingent from the tribe of Dan took a portion in between Asher and Naftali around the sources of the River Jordan (Tel Dan, Banyas), although Dan's main portion was in the center (Tel Aviv-Jaffo etc. – see below). Dan's joining Asher and Naftali in the Galilee is bound up with their having been neighbors in the Israelite camp in the Wilderness (Numbers 2:25-31).

The locations in which the tribes were to take their portions had already been indicated allusively in Jacob's blessings to his sons and Moses' blessings to the tribes.

Zevulun's portion was around Yokne'am (mentioned explicitly in today's text) including present-day Zichron Yaakov. Although the coastal region from Mt. Carmel and northwards was in the territory of Asher, Zevulun also jutted in to Asher's portion in order to take a share in the coastal region in fulfillment of Jacob's blessing that "he shall be by the coast and his flank shall reach to Sidon" (Genesis 49:13).

Our text indicates that the territories of the three tribes of Zevulun, Issachar and Naftali all met at Mt. Tabor. In the light of Rabbi Nachman's teaching that all of the names in our chapters allude to parts of the human body (as discussed in the commentary on Joshua ch 15) it is interesting to examine Rashi's comment on our text Joshua 19:12 speaking about where Zevulun's portion touched Mt. Tabor. "And it turned from Sarid eastward toward the sunrising unto the border of CHISLOTH-TABOR". In the words of Rashi, "I say that CHISLOTH has the connotation of CHESALIM, the flanks – it was not on the peak of the mountain or at its foot but on the slope near the middle towards the back and away from the front in the same way as the flanks stand in an animal. And where it says AZNOTH-TABOR [in verse 34, speaking of where Naftali's portion touched Mt. Tabor] it means near the head in the place of the ears – OZNAYIM." Note how many anatomical terms Rashi introduces here in speaking about the topography of the Holy Land!

Yissachar's territory, as mentioned, included the fertile region of the Yizre'el Valley.

Asher's territory was in the western part of the Upper Galilee including the coastal strip, and extended way up into present-day Lebanon up to Sidon. The portion of Naftali (the letters of whose name, when rearranged, spell out TEFILIN) was in the eastern Upper Galilee in one of the areas of Israel that is most conducive to spiritual ascent, including the beautiful mountain region around Safed and Meiron, the Kinneret (v. 35) and the lush valley of the upper Jordan (v. 34).

THE TRIBE OF DAN

The well-known phrase "from Dan to Be'er Sheva" seems to indicate that Dan's portion was located in the NORTH of Israel at the opposite end from Be'er Sheva in the south. However, in fact our text indicates that Dan's main portion was in the CENTER of present-day Israel including the locations of present-day Tel Aviv and Bney Brak – still known as the Dan Region – as well as areas further into the interior as far east as Beit Shemesh, Eshta'ol and Zor'ah, near which the grave of Dan ben Yaakov can be visited until today. (Some may wonder whether Dan's role in the wilderness as the tribe marching at the very rear, gathering in the stragglers, has some relationship to the presence of latter-day Tel Aviv is his portion???)

Dan's additional territory located in the north of Israel around the sources of the River Jordan is mentioned briefly in our text in verse 47. Dan's capture of this territory actually took place after the death of Joshua in the time of Osniel ben Knaz and is described in more detail in Judges ch 18.

CHAPTER 20

With the division of the Land among the tribes complete, it was now left to Joshua to establish the foundations of a society governed by the Torah that he had received from his teacher Moses. The first foundation of a civilized society is the protection of its citizens from violence and particularly from murder. Human beings all have their own interests, which often conflict with those of others, and strife is inevitable in human society. A successful society is one that can keep this inevitable strife under control without its being allowed to get out of hand. This is why the first institution that Joshua laid down after the division of the land was that of the Cities of Refuge for unwitting killers. This was in fulfillment of God's commandment to Moses that three cities of refuge were to be established in Israel proper – the territories west of the Jordan -- and another three in the territories east of the Jordan (Exodus 21:12; Numbers 35:13f; Deuteronomy 4:41-3 & 19:2).

Accidents do occur, and in any society where people are active and busy it can always happen that one person may cause another person's death quite unintentionally. The purpose of the Cities of Refuge is to ensure that the accidental killing of one person does not escalate into a bloody cycle in which that person's relatives seek to avenge the death by killing the killer… Torah law provides that intentional murder must be punished with the death penalty, but the unintentional killer can take refuge in one of the Cities of Refuge in order to live securely while repenting for the unintended tragedy that came about because of what may have been some element of negligence on his part.

In the words of Rambam (Maimonides, Mishneh Torah, Laws of Murder 4:9) "While there are sins that are more serious than bloodshed, they do not destroy civilization in the same way that bloodshed destroys it." It is profoundly ironic that of the three cities of refuge mentioned in today's text in the Land of Israel proper east of the Jordan, two – Hebron and Shechem ("Nablus") – have been turned into cities of refuge not for unwitting killers but for willful killers and terrorists. Whether the third of the cities of refuge – Kedesh in the north – can be identified with present-day Safed is a moot point, though it was certainly in the near vicinity.

Let us pray that the tranquil spirit of Safed will spread to all the inhabitants of the Holy Land, and that sanity will return so that willful killers and terrorists are duly punished and unwitting killers sent into exile in order that ordinary law-abiding citizens may once again live securely without fear in a state of true peace.

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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