Friday, October 26, 2012

AZAMRA Bible: Judges Chapters 5-6

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: Judges Chapters 5-6
Study Notes by Avraham ben Yaakov

JUDGES CHAPTER 5

* * * The story of the destruction of Sisera's forces and Devora's song, Judges 4:4-24 and 5:1-31, is read as the Haftara of Parshas Beshalach, Exodus 13:17-17:16 * * *

THE SONG OF DEVORA

It was fitting that Devora should sing the song of victory over Sisera. DEVORA is from the root DAVAR, "word", as in DIBUR, "speech" (= Malchut, through which Godliness is revealed.) When speech rises to the level of song, speech is perfected through the musical notes of the melody (TA'AMEY HAMIKRA), which come from a higher level. Speech is from the Nefesh ego-soul (Malchut) while song is from the Neshamah-soul (Binah, Understanding). Understanding elevates speech.

Devorah's song was sixth of the ten great songs of history. They are listed in Targum on Shir HaShirim 1:1: Song of the Sabbath day at creation, Song at the Red Sea, Song over the well in wilderness (Numbers 21:17), Moses' song of Ha'azinu, "Hear O heavens…"; Joshua's song that stopped the sun at Giv'on, Deborah's song, Hannah's song over the birth of Samuel, David's song over his victory over all his enemies, Solomon's Song of Songs and the Song of the future redemption. The Hebrew word for song is SHIR, linked to the root SHEIR, a "chain". A song is a chain of words and notes that give TA'AM -- deeper MEANING – to events and experiences that would otherwise seem disconnected. The song links everything together as part of God's symphony of creation: the melody is the song of His HASHGACHAH, His "providence" over every detail.

Deborah's song was sung with Holy Spirit. It is highly allusive, and we are in need of the commentators if we are to trace the multiple hints it contains. First among the commentators we need on any such a flighty, eloquent passage is the Aramaic Targum, which in translating simple narrative portions of NaCh is normally terse and direct, but which expands considerably on the meaning of many prophetic passages in order to explain them in greater depth. While the best known Aramaic Targum on the Five Books of Moses is that of Onkelos the Ger (Convert) our Aramaic Targum on the Prophets and Holy Writings was written by R. Yonasan ben Uzziel (who also wrote a Targum on Chumash, somewhat lengthier and with more midrash than that of Onkelos). R. Yonasan was the greatest of the students of Hillel – while Rabban Yochanan ben Zakai, who went on to lead the Jewish people during and after the destruction of the Second Temple, is described by the Talmud as Hillel's "smallest" pupil. Given that Raban Yochanan knew all the secrets of the universe and even the "conversations of trees", it boggles the imagination to try to understand the level of R. Yonasan ben Uzziel, who was so devoted to the Torah that he never even married.

The Targum of Yonasan brings out various allusions in Deborah's song to past and future events in Israel's history, including the Crossing of the Red Sea and the Giving of the Torah. The miracle that Deborah's generation witnessed whereby the overwhelming forces of Sisera and his allies were swept away by the River Kishon was seen as a miracle on the soil of the Holy Land that bore comparison with that of the splitting of the Red Sea in its significance for the nation and its survival. The Targum and Midrash state that at the time of the Giving of the Torah, Mt. Tabor and Mt. Carmel had come asking for the Torah to be given on them, but God decreed that it was to be given on the humble Mount Sinai in the Wilderness. Nevertheless, Tabor and Carmel were rewarded: Elijah performed the miracle of the consumption of his offering by heavenly fire on Mt. Carmel, while Mt. Tabor was the scene of the "Giving of the Torah" in the time of Deborah.

The song of Deborah (as explained by Targum, Rashi and the other commentators) portrays the dire state of Israel prior to the victory over Sisera. It had become impossible to travel the roads because of danger from the enemies; it was impossible even for the girls to go out to draw water from the wells; it was impossible to live in open, unfortified settlements – the Israelites had to take refuge behind walls! (See Targum and Rashi on vv. 6-7, v. 11.) The Israelites were faced with an "Intifada" from the Canaanites that made life impossible in the country, not unlike today.

The song also hints at the cracks of disunity among the tribes. Reuven in particular comes in for criticism (vv. 15-16) for sitting on the east of the Jordan telling Barak "we are on your side" and Sisera "we are on your side", waiting to see who would win (Targum). The tribe of Dan is also criticized for loading their possessions into boats on the River Jordan in order to escape (v. 17), and MEIROZ is severely cursed (v. 23) although there are different opinions as to whether this was a city, a prominent individual, or perhaps a star (Moed Katan 16a).

The greatest praise goes to YAEL, who became a Judge in her own right (Rashi on v. 6). "She is blessed more than women in the tent" (v. 24). This implies that she is compared favorably to the matriarchs Sarah, Rivka, Rachel and Leah, all of whom are described in the texts as being "in the tent".

How did Yael have the strength to kill a mighty warrior like Sisera. The Talmud states that her greatness lay in carrying out a sin for the sake of God (LISHMAH), which is greater than carrying out a mitzvah not for the sake of God (SHELO LISHMAH). The Talmud infers from v. 27 that Sisera had relations with her seven times, thereby exhausting all his strength and thus enabling her to kill him (Nazir 23b).

"Thus let all your enemies be destroyed… and those who love Him are like the sun coming out in its strength" (v. 31). On the latter part of the verse, the Talmud comments, "This verse refers to those who allow themselves to be insulted and do not insult back, who hear themselves abused and do not answer, who do what they do out of love and rejoice in suffering" (Yoma 23a). In time to come the light will be seven times seven the light of the seven days of creation – i.e. 343 times greater (7 x 7 x 7; see Rashi on this verse).

JUDGES CHAPTER 6

The victory over Sisera brought relief to the Israelites but they did not take advantage of the victory to drive out the Canaanites and consolidate their hold on the Land. This gave the Midianites their opportunity to make ever more destructive predatory incursions. The Midianites, who were descended from Abraham's son from the "concubine" Ketura (Gen. 25:2), were a group of five clans, some shepherds, some traders and some of them marauding bandits, who lived as nomads across the vast stretch of desert east of Ammon and Moab (present day eastern Jordan and north west Saudi Arabia). They were sworn enemies of Israel (Numbers 25:18). The Israelite failure to drive out the Canaanites from their strongholds in the Jezreel valley enabled the Midianites to cross the Jordan river fords into the Land and establish a footing in the Beit She'an valley, from which they began attacking the tribes of the Galilee and advancing into the center of the country into the tribal areas of Ephraim and Menasheh.

"And Israel became very low" (vayiDAL, DAL = poor, wretched) (v. 6). "They were poor without good deeds… And they didn't even have the resources to bring a MINCHAH offering" (Tanchuma, Behar).

The prophet who came to reprove the people (verse 8) was according to tradition Pinchas ben Elazar.

Gideon was from the tribe of Menasheh, from that half of the tribe that had settled in the Land itself. The town of "Ofra" in which he lived is not to be confused with Ofra north of Jerusalem in the territory of Benjamin, an important settlement until today. RaDaK on verse 11 states that Gideon's Ofra was a town of the same name further to the north: it was probably a little to the south west of Shechem (Nablus).

The Zohar (I, 254) states that Gideon was not a tzaddik, nor the son of a tzaddik, but that he merited his role as savior because he spoke in defense of Israel (see Rashi on v. 13).

The depiction of Gideon helping his father to beat and sift wheat in a wine vat out of fear of the Midianites shows the dire state of affairs in Israel. According to the Midrash, Gideon said he would do all the work so that his father could go to hide from the Midianites, and it was for this act of filial piety that he was worthy of the visit from the angel (v. 11).

Our commentators make no effort to identify the angel with any human. It is clear from the text that this was a spiritual messenger from God who appeared to Gideon when he was in a state of prophecy (see RaDaK on v. 9).

From Gideon's sacrifice of MATZOT before the angel, we learn that it was Pesach (Rashi on v. 19). According to tradition, Gideon had heard his father recounting the miracles of the Exodus at the Pesach Seder and said to God, "If our ancestors were Tzaddikim, then save us in our merit, and if they were wicked, then just like you did wonders for them for free, so too perform wonders for us – WHERE ARE ALL HIS WONDERS THAT OUR FATHERS TOLD US???"

Gideon's smashing of the Baal-idol is reminiscent of Abraham's smashing the idols of his father Terach as told in the famous midrash. His father Joash's challenge to the men of the city that Baal himself should avenge those who broke his statue is somewhat reminiscent of Abraham's mocking answer to Terach when asked how the idols were smashed and he said that the biggest idol smashed all the others.

When Gideon sacrificed to God on an altar built from the stones of the altar to Baal and with vessels and fuel taken from the Ashera tree, eight Torah prohibitions were temporarily suspended to enable him to do so: (1) sacrificing outside the sanctuary (2) at night (3) by a non-Cohen (4) using vessels of an Ashera, which is forbidden for benefit even for a mitzvah (5) using the stones of an idolatrous altar (6) using the wood of the Ashera for fuel; (7) sacrificing an animal set aside as an offering to an idol – the fattened ox (8) sacrificing an animal that had been worshipped – the other ox (Temura 28b). "It is time to do for the Lord, they have broken (HEIFEIROO, = "you should break") Your Torah" (Psalms 119:126).

Even though Gideon was obliged to perform his revolutionary, iconoclastic mission at nighttime because of fear of repercussions from the local bastions of political correctness, his heroic act was the beginning of a sweeping movement of repentance from idolatry that led to victory over the Midianites. As soon as one simple Israelite was willing to get up and shatter the gods of political correctness, the redemption could take place.

If Gideon believed in God, why did he ask for a SECOND sign after God had already performed a patent miracle in drenching the fleece with dew when everything around was dry (vv. 36-40)? RaDaK (on v. 39) points out that "You shall not try the Lord" (Deut 6:16) but answers in the name of R. Saadia Gaon that it was not that Gideon had any doubt about God's ABILITY to save Israel. To test God would be to say "Prove that you can do it". But what Gideon wanted was reassurance about whether he himself was worthy to be the channel for such a great miracle.

We can learn from Gideon that even a simple person can merit God's communicating with him directly and using him as the instrument of His redemption, all through the power of simple mitzvoth, good deeds and love of the people of Israel.

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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