Monday, October 22, 2012

AZAMRA Bible: Joshua Chapters 23-24

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 23-24
Study Notes by Avraham ben Yaakov

JOSHUA CHAPTERS 23-24

With thanks to God we can justly feel gratified that we have today reached the concluding chapters of the book of Joshua and can make a SIYIM (the happy "completion" of an entire book or tractate, which it is a mitzvah to mark with a festive meal and a LECHAYIM toast). This first SIYUM comes only two weeks after beginning our one-year cycle of study of NaCh, proving that regular daily study produces results. It does not matter if on some days we were less attentive than we might have liked or if we have forgotten some or even much of what we read. Everything is registered in our souls and in Heaven, and next time around we will catch what we missed this time. The overall gain from studying a whole work and seeing the wide picture far outweighs any loss that may result from not paying attention to every little detail.

THE SUMMATION

Joshua's address to the nation and its elders, heads, judges and officers points to the lessons that were to be drawn from the conquest of the Land of Israel, one of the most decisive events in the people's history. Having witnessed how God had miraculously defeated the Canaanite nations on their own territory, the people of Israel were to internalize the message that their entire future in the Land depended on keeping God's Torah as a whole, and specifically upon not intermarrying or in any way becoming culturally integrated with the remaining Canaanites, whose pluralistic religions and cultures were the very antithesis of the monotheism of the Torah.

Joshua warns of the existential danger of Israelite intermarriage with the Canaanites, which would result in God's not driving the latter from the Land, leaving them as "a trap and a stumbling block, whips at your sides and thorns in your eyes until you are destroyed from upon the good land that the Lord your God has given you" (ch 23 v 13). This would occur if the Children of Israel made any compromise with the idolatry of the surrounding nations: just as God had showed His faithfulness in bestowing all His promised good upon the Israelites, so He would show His faith in wreaking vengeance upon them if they betrayed His Covenant.

THE FINAL ASSEMBLY IN SHECHEM

Rashi (ch 24 v 26) notes that Joshua had the Ark of the Covenant brought to Shechem to add to the great solemnity of his final reproof to the nation before his death. Our Rabbis cite numerous examples of the outstanding Tzaddikim of the Bible (Abraham, Isaac, Jacob, Moses, Samuel, David) who only delivered their reproofs immediately prior to their deaths so as not to have to repeat them over and over, causing the recipients embarrassment and bad feelings (Sifri on Deut. 1:1; see Likutey Moharan II:8).

In his address, Joshua reviews the key events in the formation of the nation and its identity, tracing their roots back to their idolatrous forefathers who dwelled "on the other side of the river (Euphrates)", i.e. in Babylon. The opening words of this passage (vv. 2-4) will be familiar to many since our sages quoted them at the beginning of the Seder night Haggadah, when every Israelite father is commanded to relate our national history starting with shame and ending in glory.

Joshua emphasizes that the victory of Israel over their enemies was "not through your sword and not through your bow" (v. 12) but only through God, Who controls the entire universe and every tiny detail in it (see Rashi on v. 7). Israel's mission is to serve the One God and Him alone, and to shine the light of His unity to the entire world. This is why their national mission in the Land of Israel was to eliminate completely all trace of the idolatrous Canaanites – representing the antithesis of God's unity. The commentary Metzudas David (on verse 14) points out that in essence the task of removing idolatry is internal to each person: "Remove the gods that your fathers served on the other side of the river and in Egypt" – "entirely remove any thought of idolatry from your HEART".

Rashi (on v. 22) comments that Joshua's reason for needling the people until they reaffirmed their staunch commitment not to mingle and assimilate with the nations was that he saw (through holy spirit) that in time to come they would rebel and say "Let us be like the nations" (Ezekiel 20:32). Reflecting on the ravages caused to the Jewish people by the mass assimilations of the past few hundred years should also needle us into mentally and spiritually separating ourselves from contemporary alien influences that can weaken our devotion to the Torah.

MYSTERIES OF TANACH

The TaNaCh is a unique work that transcends time and applies to all the generations. As we continue our study of our national heritage, we must have the humility to accept that the apparent simplicity of the beautiful weave of stories through which our prophets taught us God's Torah is deceptive. Buried within and behind the prophetic words and letters of the Hebrew text are layers upon layers of meaning, with multiple hints and allusions flying off in every direction. The rabbis and sages who cherished and revered this literature and knew it forwards and backwards by heart have through their Midrashim and other comments opened tiny chinks in the thick veil concealing the infinite light that shines from the words of these texts.

Thus we cannot always take the stories of NaCh as simple consecutive historical narratives. For example, some readers ask why ch 24 v 32 on the burial of Joseph's bones in Shechem comes AFTER the account of the burial of Joshua – is it possible that the people have waited THIRTY-EIGHT years after their entry into the Land before burying Joseph's bones, which they had brought up with them from Egypt??? But the truth is that it is not necessary to infer from our text that they did not bury Joseph until after they had buried Joshua. One of the most important hermeneutic principles of the Torah is that "there is no BEFORE and AFTER in the Torah". Events are often juxtaposed in the verses not because of their temporal contiguity but because of their thematic interconnection.

With Joshua's death and burial in his tribal inheritance in Timnath-Serach in Mt. Ephraim next to Shechem, a whole cycle of history was complete. It was from Shechem that Joseph, Jacob's chosen "first-born", had been stolen by his brothers in accordance with God's deep plan (Genesis 37:14; see Rashi there) and it was to Shechem that he was returned by his brothers, the Children of Israel, in the end. Shechem had been the first place in the Holy Land that Jacob had acquired – he paid good money for it (Genesis 33:19) – and he had given it to Joseph as the "double portion" of the "firstborn" (ibid. 48:22). Joseph's mission (YESOD) was to cause the Divine Presence to dwell in the very Land itself, the material world. The conquest of the Land by Israel under the leadership of Joshua, Joseph's direct descendant, was a crucial stage in the fulfillment of this mission. Now that Joshua had completed his own life's work, it was fitting that he should be laid to rest in Shechem, the very place from which Joseph had been stolen, because Joshua, who like Joseph lived 110 years, was in fact his incarnation. Joshua's burial in Shechem – thereby acquiring his burial place as his eternal possession – was the completion of the cycle that began with Joseph's sale, concluding now with Israel's possession of the Land. Thus the ATZMOS YOSEPH (literally the "bones" of Joseph, but allusively his very "essence" = ETZEM), were now absorbed into the Land itself. It may be that the physical burial of Joseph's bones actually took place in the early days of the conquest, but it is mentioned here in order to point up the perfection of God's deep plan, through which the cycle always swings around to the end.

"If Israel had not sinned they would have received only the Five Books of Moses and the Book of Joshua, which is the Registry of the Land of Israel (i.e. of its tribal portions)" (Nedarim 22b). The whole of the rest of the narrative and prophetic portions of the NaCh tells the story of how the Israelites failed to drive out the Canaanites and the terrible consequences to which this led. Some say that the only lesson we learn from history is that nobody ever learns anything from history. It may be true that many fail to draw and implement the lessons of history, but we do not have to be like them. In Joshua's final discourse he emphasizes that we are FREE to choose our own path (ch 24 vv. 14-15). Let us choose the path of life and learn the lessons of our national history now in order not to repeat the mistakes of the past in future.

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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