Saturday, October 13, 2012

AZAMRA Parshah: NOAH

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?

UNIVERSAL TORAH: NOAH

By Rabbi Avraham Greenbaum

Torah Reading: Noah: Gen. 6.9-11.32. Haftara Isaiah 54:1-55:5 (Sephardi ritual: Isaiah 54:1-10).

By Rabbi Avraham Greenbaum

Parshas BEREISHIS told the story of the first Ten Generations of the Children of Adam, establishing fundamental facts about the world and man's existential situation within it. The Parshah of NOAH spans the second Ten Generations, from Noah to Abraham. The Parshah teaches profound lessons about "the generations of Noah", the families of the earth -- the Seventy Nations, their fundamental characteristics, how they interact and are destined to interact until the successful conclusion of human history as we know it in accordance with G-d's plan.

"G-d will beautify Yafet, and he will dwell in the tents of Shem." (Genesis 9:27). The genius of human civilization as expressed in Yafet's art and technology will eventually be devoted to the service of G-d in and through the "Tents of Shem", houses of prayer and worship of the One G-d -- especially in the Holy Temple in Jerusalem, the House of Prayer for All Nations.

Human history is that of the rise and fall of civilizations. One after the other, Egypt, Assyria, Babylon, Persia, Greece, Rome. reached the heights of power and arrogance, only to enter into decline -- just as we see contemporary "civilization" in its decline, with the widespread breakdown of security, social order and moral integrity. The parshah of NOAH teaches us about the global, ecological disaster that comes about in the wake of human arrogance, excess and immorality. When man breaks down the boundaries of restraint, the natural order also breaks down in response. This is expressed in the "bursting forth of the springs of the depth and opening of the windows of heaven" that brought the Waters of the Flood upon a corrupt civilization. The breakdown of ecological harmony is caused by the corruption of civilization. [In our times, the breakdown of the natural order in response to chaos in the human social order also finds expression in the widespread incidence of cancer and similar diseases, which are caused when cell growth exceeds the proper boundaries.]

At the core of the disease of "civilization" in the time of Noah were sexual immorality and violent robbery, both flagrant affronts to the dignity of man, ADAM, created in the image of G-d. "And the land was corrupted and the land was filled with violent robbery. All flesh corrupted his path on the land" (Genesis 6:11-12). The Midrash teaches that the latter sin was that of the spilling of seed -- sexual immorality. When man abuses his sexual urge for self-gratification alone rather than elevating it to breed future generations who will glorify G-d, the entire earth is corrupted. The violation of the proper boundaries of personal moral conduct leads to a mentality in which everything is permitted, including violent robbery -- HAMAS.

Noah was one who was fighting against the tide of his entire generation: a lone surviving torch-bearer of the religious truths handed down from Adam: belief in the One G-d, HaShem, the Supreme Power -- and obedience to His law. Noah alone in his generation saw its corruption. However, Noah lacked the power to rectify it -- Noah "went with" G-d, but unlike Abraham, he did not go on ahead "before" Him. Instead, Noah salvaged a remnant: his own family, together with choice representatives of the various species of animals and birds. After the corrupt world was washed clean by the purifying waters of the flood, Noah would build a new world on sound foundations that could endure.

* * *

The Ark -- The Word: Prayer and Mystical Wisdom

In order to survive the waters of the flood, Noah was commanded to built an ark. The Hebrew word for the "ark" is TEIVAH [not to be confused with TEVA, which means "nature"]. TEIVAH also means a "word": a word is a vessel that sails the airwaves between my mouth and your ear, bearing a cargo of meaning: the message.

Noah was commanded to bring his wife, his children, their spouses, birds, animals, food, fodder -- everything needed to survive -- into his "Ark", the TEIVAH. This teaches us that to survive the stormy waters of life in this world, we too must bring our lives and all our affairs -- down to the smallest details -- into HA-TEIVAH, "the word", i.e. the words of our prayers. In order to connect our alienated world back to G-d, we have to bring everything into our words of prayer. We should speak to G-d about everything.

The Holy Zohar, repository of the mystical wisdom of the Torah, teaches that the TEIVAH of Noah also alludes to the mystical teachings of the Kabbalah, which are a vital lifeboat for those seeking to the survive the chaos of the end of time (see RaMChaL, Adir BaMarom). The Kabbalah (which includes Chassidus) reveals the mysteries of the Unity of G-d, teaching us the meaning, purpose and end-goal of the misery-filled, conflict-torn world in which we live. As we navigate the dark, stormy seas of life, the Kabbalah gives guidance, comfort and light: the light of the TSOHAR (=Zohar), the "window" of the Ark (Genesis 6:16).

The theme of words, language and communication is apparent towards the end of the Parshah, in the story of the building of the Tower of Babel (Genesis 11:1-9). As the population of the world expanded in the generations after Noah, man set himself a new goal: to unite in rebellion against G-d. "Let us build for ourselves a city and a tower with its head in the heavens and let us make for ourselves a NAME." (ibid. 4). Man wanted the "name" for himself -- for his own glory -- instead of giving all the glory to G-d. However, G-d confounded man -- by sowing confusion through the very faculty that is uniquely man's: speech. Instead of helping people to communicate with each other, the torrents of words they directed at one another simply led to incomprehension, misunderstanding, hatred and violence.

In order to overcome hatred and war, man must develop a new language and a new way of speaking. This will be a feature of the messianic period in the future. "Then I will turn the language of the nations into a pure language so that all of them will call on the Name of G-d to serve Him with one accord" (Zephaniah 3:9). Then all mankind will unite in prayer to the One G-d in the "House of Prayer for all the Nations" in Jerusalem (Isaiah 56:15). This House of Prayer is the Tent of Shem in which Yafet will dwell.

* * *

Noah's Sacrifices

Underlying the present parshah of Noah and the ensuing parshiyos, which tell the story of the patriarchs, is the quest for the Holy Mountain of G-d, the Temple Mount in Jerusalem. Adam's body had been created from the dust and earth of the Temple Mount. And "to dust you will return!" -- mankind must return to this spot and bring sacrifices in order to attain complete atonement for the "sin of Adam", which is man's intrinsic selfishness.

Noah set off on his quest having no idea where he was going. He was commanded to take seven each of all the pure species of animals into the ark. However, it was only after the flood waters subsided that Noah understood through his own powers of reasoning what G-d wanted him to do with them.

"And Noah built an altar to G-d, and he took from all the pure animals and from all the pure birds and offered elevation offerings on the altar" (Genesis 8:20). G-d in His bountiful mercy gave man command over all of nature, allowing him to take what he wants for his needs and desires. What G-d wants of man is to learn and understand Who is the source of this bounty -- by restraining himself from taking everything, and offering part of the bounty back to G-d, in acknowledgement. "And G-d smelled the sweet savor." (ibid. v. 21).

The essence of the concept of KORBAN, a "sacrifice", is that the offered animal -- symbol of our earthly, animal side -- is "brought near" (KAROV) and elevated by being brought into the service of G-d in the form of the sacrifice. The sacrifice of a representative of the species elevates the entire species and brings it divine blessing. Noah's offering after the flood established an archetype for the whole of mankind, his descendants. The ultimate fulfillment of what Noah began will be expressed in the sacrifices in the Future Temple in Jerusalem as prophesied by Ezekiel (ch's 40ff.).

When man carries out the will of G-d, the purpose of creation is fulfilled and G-d maintains and protects the creation in accordance with His Covenant. In response to Noah's willingness to fulfill his mission, G-d established His Covenant with him (Genesis 9: 11). The establishment of the Covenant was accompanied by a "Giving of the Law" to Noah and his children, restating their mission in the world and the laws according to which they must conduct their lives. Prominent among these laws are the prohibition of murder (as discussed in BEREISHIS) and the prohibition of the consumption of a limb from a living animal. The sign of G-d's Covenant with Noah and his offspring is the rainbow, symbolic of how all the different powers of creation -- the "colors" -- are actually refractions of the unitary "white light" of G-d.

* * *

Man's side of the Covenant

Another of the fundamental laws of G-d's Covenant with Noah is the prohibition of sexual immorality, which was one of the prime causes of the flood. Allusions to the rectification of sexual immorality are found throughout the Parshah. In order to correct the excesses of the generation of the flood, it was necessary for Noah and his family to practice complete abstinence during the flood itself (Rashi on Genesis 6:18). This is in accordance with Rambam's teaching (Hilchos De'os, Laws of Attitudes and Personal Conduct 2:2): "If a person was at a far extreme, he has to distance himself from his previous behavior to the opposite extreme and conduct himself this way for a long time until he can return to the good path, which is the middle way."

"These are the generations of Noah."The names of Noah's three sons are repeated several times in the course of the Parshah, indicating that Noah understood that the true purpose of the sexual urge is to create new life and breed children to glorify the name of G-d.

However, Noah himself was unable to rectify the entire world, and after the flood, he himself fell -- he planted a vineyard, became drunk from the wine, and was uncovered in his tent. The theme of sexual immorality is uppermost in the story of how Ham "saw his father's nakedness". Rashi comments: "Some say he castrated him, some say he had relations with him." Ham is the archetype of the unbridled sexual heat and passion, which brings man to the depths of degradation. Sexuality has its necessary place in the life of man, but its holiness is preserved only when it is appropriately covered with a cloak of modesty and dignity. This is expressed in Shem and Yafes entering backwards into Noah's tent, averting their eyes, and covering his nakedness without looking, earning them Noah's eternal blessing.

* * *

The tyranny of Nimrod

After the fall of Noah, the ensuing generations again degenerated. The subtle allusions contained within the Biblical text are discussed and elaborated in the Midrash, which provides many details of the world in the period between Noah and Abraham. This was dominated by Nimrod, the archetype of the G-d-denying tyrant. With the world again falling deeper and deeper into chaos, the Parshah concludes by tracing the lineage of a new prophet. This was one of Noah's progeny who WAS able to accomplish the rectification of the world, albeit not by himself, but with the help of his progeny, Isaac, Jacob and Jacob's children. Abraham did not fall. At the end of Parshas NOAH we see Abraham (or Abram as he then was) setting off on HIS journey of destiny -- to the Land of Canaan, and eventually to "the Place", the Mountain of G-d in Jerusalem.

Shabbat Shalom!

Avraham Yehoshua Greenbaum

--
AZAMRA INSTITUTE
PO Box 50037 Jerusalem 91500 Israel
Website: www.azamra.org

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.
If you have a Prayer Request for yourself, family, friends, kehilah or the State of Israel. It can be brought to the Feet of The Mountain of Yahweh. (For Free) Click: Prayer Request