Sunday, October 21, 2012

AZAMRA Parshah: LECH LECHA

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: LECH LECHA

By Rabbi Avraham Greenbaum

Torah Reading: Gen. 12.1-17.27. Haftara Isaiah 40.27-41.16.

No spiritual seeker can fail to be thrilled by the challenge in G-d's words to Abraham with which this parshah begins: "Go to YOUR SELF.". G-d's challenge to Abraham is His challenge to every one of us: to go on the journey of destiny in search of the ultimate Source of the self and the soul. For G-d is the source and goal of all things.

All Abraham's descendants, the Children of Israel, and all the proselytes who have taken shelter under the wings of the Shechinah (Divine Presence) are justly proud of the founder of our faith and our nation. Abraham, "father of a multitude of nations", is revered not only in Judaism but also in Christianity and Islam, and evidence of his imprint on the culture and collective consciousness of mankind may be found in the religions of places as far afield as India, Japan and South America.

The Torah teaches us about the attributes of G-d by telling us stories of the outstanding Tzaddikim of all time, who emulated His ways. Study of the parshiyos recounting the lives of the founding fathers and mothers helps us attach ourselves to the very roots of our souls and to inculcate in ourselves the qualities through which we can come to know G-d. The Torah dwells more on the story of Abraham than of any of the earlier Tzaddikim (such as Adam and Noah) because the qualities embodied in Abraham, and particularly his CHESSED (expansive loving kindness) are the very key to finding G-d.

An originator and creative genius unique in human history, Abraham entered the world in the year 1948 after the creation (1812 B.C.E.), following twenty generations in which mankind had degenerated further and further into decadence. The Children of Adam had strayed far from the glorious role of benevolent kingship envisaged for Adam as ruler over creation and from Noah's New World vision of harmony among his three sons, each in their proper place. The world had fallen under the violent tyranny of Nimrod, son of Kush, firstborn of Ham. Ham was supposed to be the slave ministering to his brothers Shem and Yapheth. But the slave had rebelled: Nimrod had "stolen Adam's clothes" for himself, and was making himself into a world ruler who was determined to impose idolatry by force.

The popular image of Abraham as a placid, smiling white-haired Sheik amidst his tents and camels belies much of his very essence. From earliest childhood and throughout his life, Abraham was a revolutionary and a rebel against the complex, sophisticated yet often barbaric culture of the ancient Assyrians, Babylonians, Egyptians and Canaanites among whom he traveled extensively. Priests, mathematicians, astronomers, logicians and philosophers were to be found in plenty, but none of them could satisfy Abraham's unquenchable passion to discover the mystery of G-d's unity. The Midrash states that, without a teacher, Abraham's own kidneys flowed with inspiration and understanding, bringing him to supreme heights of attachment to the ultimate powers of creation. Abraham was willing to sacrifice his very life to sanctify the Name of G-d. His methods and teachings are inscribed in his Sefer Yetzirah (Book of Creation), the earliest known text of the Kabbalah.

* * *

The rectification of slavery

Abraham was unable to keep G-d for himself: he had to give Him to the whole world. By the time we meet Abraham when our parshah of LECH LECHA opens, he is already 75 years old. By the time he received G-d's prophesy to go on his journey of destiny -- which was to bring him eventually to the spot where Adam was formed, the place of the future House of Prayer for all the Nations -- Abraham was already well established. He was travelling with his wife, his orphaned nephew, their possessions, and a company of "souls they had made" during their sojourn in Haran. Who were these souls?

Rabbi Nachman of Breslov tells us that when Abraham would come to a town, he would stand up in the town square and start calling everyone to come and listen to him. He would ask them what was the point of squandering their lives on the pursuit of worldly vanity, telling them to think about the purpose of life in this world -- to find G-d. Abraham set the young people on fire with his revolutionary ideas, and they would come running after him.

The Midrash states that Abraham's chief slave, Eliezer, was none other than the son of Nimrod, who had cast Abraham into the fiery furnace in Ur Kasdim. When Abraham escaped, Eliezer was so overwhelmed by the miracle that he abandoned his defeated father and became Abraham's slave and chief convert. Another prominent figure who was willing to become Abraham's slave for the sake of having a connection with this charismatic man was Hagar, daughter of Pharaoh.

Both Eliezer and Hagar were descended from Ham, the son of Noah, who aroused his father's ire when he saw his nakedness and was cursed to be slave to his brothers. Abraham's journey to the land of Canaan (Ham's son) was in fulfilment of Noah's blessing to Shem that G-d would "dwell in the tents of Shem", who would be served by Canaan. The Canaanite slave had rebelled: the Canaanites were occupying the land destined for the descendants of Shem. Abraham's mission was to return to the source -- the land from whose earth Adam's body was formed -- and to settle in the Land of Canaan.

The society that Abraham's descendants were to build there was to be one in which the concept of slavery was to be transmuted. The details of the Covenant of Sinai begin with the laws regulating slavery (Exodus ch. 21). In the power-crazy world of Nimrod, the slave was the lowest of the low, one held captive in the physical power of others. Historically, slaves have been subjected to every kind of abuse, physical and psychological. In contrast, the Siniatic Covenant gives the slave his dignity. Even the Canaanite slave must keep many of the commandments, including circumcision (as we find at the end of our parshah.) In due course the Canaanite slave may even be freed and become a member of the assembly of the Children of Israel.

Abraham rectified the concept of slavery by turning it into a way of understanding our relationship with G-d. Abraham was the first to call himself "Your servant" (Gen. 18:3). In his humility, Abraham knew that before G-d he was but "dust and ashes". Adam was created to be free and to rule the world, but he abused his freedom and fell slave to his lusts. Man pays the price of his sins by serving -- man has to work. Those who are slaves to other men may pay a bitter price for their sins, but those who are willing to serve G-d become free. The more they serve G-d, the more they are freed from servitude to the cycle of lust, sin and degradation. Through serving G-d, man reaches his greatest heights -- and once again he becomes His beloved son.

By the time we meet Abraham in our parshah, he was already the epitome of humility, and he was therefore capable of becoming a master. Abraham rectified the concept of slavery by having slaves like Eliezer and Hagar, who were capable of serving their master in his mission of bringing G-d to all the world. In this way the power of Ham becomes harnessed in the service of the G-d of Shem. In order to completely rectify the concept of slavery, Abraham's own descendants, the Children of Israel, also had to descend to the level of slaves in Egypt until they were freed by G-d in order to serve Him (see in our parshah Genesis 15:13-14).

Very shortly after Abraham entered Canaan, famine forced him to go down to Egypt in the archetypal pattern of descent and ascent that would be repeated by his descendants. Egypt was the land of Ham's second son, and accordingly it was a place of rampant immorality, as exemplified in the story of the capture of Sarah by Pharaoh's officers. Things were only set right again when Sarah was released and Pharaoh's daughter Hagar became her maidservant.

* * *

Conflict and conflict management

Abraham was childless, and it flew in the face of nature that an old man like him could have children. Yet his mission in Canaan was to take possession of the land that was occupied by the descendants of Ham, who had been cursed, and to settle it with his own descendants, the Children of Shem, who had been blessed. Having no children of his own, Abraham had taken in his orphaned nephew Lot.

As the man of CHESSED -- kindness -- Abraham displays his love of peace in his dealings with his nephew Lot, as when he suggests that since they are both expanding, they should avoid conflict by going their separate ways. However, Abraham's love of peace does not prevent him from going to war when the necessity arises, as when Lot was captured by the Four Kings and Abraham went out in hot pursuit.

In geopolitical terms, the war of the Four Kings against the Five (Genesis ch. 14) was a war for control over the blessed strip of land on the East Coast of the Mediterranean that is G-d's chosen, Promised Land. "Amraphel King of Shin'ar" is Nimrod -- Ham's grandson and Abraham's implacable adversary. Ham is fighting Shem. What spurs Abraham into action is the capture of Lot -- a mortal threat to Lot's destined progeny, including Ruth the Moabite, grandmother of Mashiach. Abraham rouses his followers -- those he has educated -- namely Eliezer, Nimrod's own son, the rectified slave (Genesis 14:14, see Rashi there), and miraculously rescues Lot. In this way Noah's prophesy is fulfilled and Eliezer, the descendant of Ham, serves Abraham, descendant of Shem, in helping pave the way to Mashiach.

* * *

Hagar and Yishmael

In many places in the story of Abraham, he is depicted as praying to G-d -- because prayer is one of the main pillars in the path of service of G-d which Abraham established. The simple, direct language of Abraham's prayers are a lesson for all, Israelites and gentiles alike, in how to approach G-d with words.

Faith in the power of prayer is the message of the name that Hagar gave to Abraham's son, Yishmael -- "G-d will hear". Yishmael's service is the service of prayer. It is an historical fact that Yishmael and his descendants brought knowledge of the G-d of Abraham and the service of prayer to many parts of the world, including many of the Children of Ham. As noted earlier, Hagar herself was a descendant of Ham. In this way, the families of the earth are being prepared for the House of Prayer for All Nations, when "Yapheth will dwell in the tents of Shem and Canaan will be servant to them".

* * *

The Covenant

".which G-d created to DO" (Genesis 2:3): Man was created incomplete in order that he should acquire merit through DOING, serving G-d by completing and perfecting himself. The form of the male ADAM is incomplete as long as the crown of the organ of creation remains covered by the impure ORLAH, the foreskin, a pleasure-center that keeps those from whom it has not been removed uncontrollably attached to the material. The genitals are vital to the whole body and whole person (cf. Deut. 25:12) and the presence of the ORLAH influences the person's mind and outlook, preventing him from becoming being perfectly attached to G-d.

It is said that Abraham agonized long when he began to understand that circumcision was to be the sign of his bond to G-d and the mark of his slave-like attachment to the Master of the Universe. Abraham feared that by cutting his flesh in this way, he would be setting himself apart from the rest of humanity, making it more difficult to bring them to the knowledge of the True G-d. In the end, however, Abraham accepted G-d's commandment, because the purity which the circumcision bestowed upon him him enabled him to serve as Priest of all mankind in bringing man to G-d. The sign of G-d's Covenant with Abraham is inscribed upon the very organ with which we procreate, signifying that the foundation of the Covenant is that we submit our powers of procreation to G-d's service.

The commandment of circumcision is not one of the universal commandments of the Torah, but rather the exclusive mark and sign of the Children of Israel. The descendants of Yishmael consider themselves bound by the commandment of circumcision, but they do not perform the P'RIYAH (peeling of the membrane) as practiced by the descendants of Jacob.

Christianity presents itself as a "new stage" in the revelation that began with Abraham, in which the original covenant or "old testament" with Abraham and his biological descendants, marked by the circumcision, was "superseded" by a "new covenant" or "new testament" with all humanity which did not require circumcision. It was the abandonment of circumcision that put the seal on Christianity's break with the Torah of Moses, which states that "an uncircumcised male who will not circumcise the flesh of his forskin, that soul will be cut off from her people, he has broken My covenant" (Genesis 17:14).

Nothing can change these words, for "G-d is not a man that He should lie or the son of man that He should change His mind. He spoke -- will He not do it? He pronounced -- will He not fulfill it?" (Numbers 23:19). "For I am G-d, I have not changed." (Malachi 3:6). "Go and let us ascend to the Mountain of G-d, to the House of the G-d of Jacob." (Isaiah 2:3).

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.
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