Saturday, October 13, 2012

HaMaayan / The Torah Spring - Parshas Bereishis

Can we do תפילות prayers for:

Shlomo Katz and torah.org?

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?

	Hamaayan
	by Shlomo Katz
	Print Version

To sponsor an edition of the Hamaayan e-mail list, click here

Parshas Bereishis

What Ends Must Have Begun!

Volume 27, No. 1
27 Tishrei 5773
October 13, 2012

Sponsored by the Parness family in memory of Anna Parness a”h

Robert & Hannah Klein in memory of her mother Rus bat Aharon Hakohen

The Neugroschl family in memory of Alexander ben Yitzchak a”h (13 Tishrei); Rachel bat Genendel, Rivka bat Rachel and Yaakov ben Yisrael Hy”d (killed in Auschwitz - 14 Tishrei); and Yisrael ben Dan a”h (20 Tishrei)

Today’s Learning:
Mishnah: Nedarim 11:12 & Nazir 1:1
Tanach: Yehoshua 9-10
Daf Yomi (Bavli): Shabbat 10
Halachah: Mishnah Berurah 135:9-11

With gratitude to Hashem, we now begin the 27th cycle of Hamaayan / The Torah Spring. Thank you to our readers for your continued support.

R’ Yeshayah Halevi Horowitz z”l (the Shelah Ha’kadosh; died 1630) writes: Know that Shabbat alludes to the foundation of our emunah and the foundation of the Torah, for it alludes to the beginning of existence, which, in turn, alludes to the presence of a Creator. That Creator is none other than He Who always existed and always will exist, and Who caused everything else to exist, as alluded to in His Name, Y-K-V-K, which (in Hebrew) hints at the statements: He is, He was, He will be, and He causes everything to be.

The Shelah Ha’kadosh continues: How does Shabbat allude to the beginning of existence? Shabbat marks the end of Creation, when G-d “rested.” If G-d had not rested on the seventh day, He would have gone on creating forever. This would have suggested that He similarly had been creating forever and that there was no beginning to existence [as some Greek philosophers believed].

But, since He did stop creating new things, everything that exists is merely a re-creation of what He created during the six days of Creation. Each week is like the week before, which was like the week before it. In truth, G-d creates everything anew every day, but that is only a repetition of the act of Creation which He did in the beginning. This re-creation occurs constantly under Hashem’s hashgachah / direction.

The Shelah Ha’kadosh concludes: Thus, Shabbat testifies to the world having a beginning, as we read (Shmot 31:17), “in a six-day period Hashem made heaven and earth, and on the seventh day He rested and was refreshed.” (Shnei Luchot Ha’brit: Masechet Shabbat, Torah Ohr)

********

“God said, ‘Let us make man . . .’” (1:26)

R’ Menashe ben Yisrael z”l (Amsterdam; 1604-1658; best known for his mission to persuade Oliver Cromwell to allow Jews to live in England) writes: Regarding all of the other creations, G-d said, “Let there be,” i.e., He did not associate himself with them. In contrast, when He created man, He associated himself with the act (“Let us make”) due to the man’s inherent greatness. And, He thereby showed us a line, in the very first chapter of the Torah, between that which is holy (man) and that which is not (animals). The reason man is holy, of course, is because he has within him a Divine soul. (Nishmat Chaim Part I ch.1)

********

“God saw all that He had made, and behold it was very good.” (1:31)

The Midrash Rabbah states: “Good”--this is the yetzer ha’tov / man’s good inclination. “Very good”--this is the yetzer ha’ra / man’s inclination to sin.

Why is the yetzer ha’ra called “very good”? R’ Aryeh Leib Hakohen Heller z”l (1745-1812; author of Ketzot Ha’choshen) explains: There are some things that become stronger when they face opposition. For example, when water is poured on a fire, the flames shoot-up higher. Similarly, a person who faces a challenge can become greater than a person who does not face a challenge. Thus, the yetzer ha’tov is “good,” but the yetzer ha’ra is “very good.” (Shev Shematita: Introduction, letter “vav”)

A related thought:

The Gemara (Shabbat 55b) states that there were four people in history who died “by the advice of the serpent,” i.e., they died only because death was decreed upon mankind after Chava listened to the serpent and ate from the Etz Ha’da’at / Tree of Knowledge. These four were: Binyamin, son of Yaakov Avinu; Amram, father of Moshe Rabbeinu; Yishai, father of King David; and Kilav, son of King David.

R’ Shmuel Eliezer Eidels z”l (Maharsha; 1555-1632) observes that although these four never sinned, they are not considered to be the greatest people who ever lived; certainly not as great as Moshe Rabbeinu and Aharon Ha’kohen!

Why not? R’ Yisroel Reisman shlita (Brooklyn, N.Y.) suggests that it is because Moshe Rabbeinu and Aharon Ha’kohen faced greater challenges than did these four tzaddikim. Although the former two did not successfully endure all of their challenges, they were still greater than those who never failed because they were not challenged as much. (From a Motza’ei Shabbat Navi Shiur)

********

“Of the Tree of Knowledge of Good and Bad, you must not eat; for on the day you eat of it, you shall surely die.” (2:17)

R’ Yitzchak Isaac Chaver z”l (1789-1852; rabbi of Suvalk, Lithuania) writes: If Adam had not eaten from the Tree and contaminated his soul, he would have lived forever. The reason is that man is a combination of a spiritual, supernatural soul and a material, natural body. As long as man did not sin, his existence was not dependent on nature. The fruit of the Tree of Knowledge, in contrast, was purely natural, with no spiritual content. Accordingly, G-d directed Adam not to eat it. Adam was to trust that G-d could sustain him. When Adam disregarded G-d’s command, he subjected himself to the forces of nature, one of which is death. (Haggadah Shel Pesach Yad Mitzrayim: Potei’ach Yad)

********

“Kayin left the presence of Hashem . . .” (4:16)

The Midrash Rabbah comments: After Kayin finished his discussion with Hashem, he met Adam, who asked the outcome of Kayin’s judgment. Kayin replied, “I did teshuvah and a compromise was reached [i.e., the decree that he would have to wander for the rest of his life was softened].”

Adam replied: “Is the power of teshuvah that great?” [Until here from the midrash]

R’ Moshe Roberts shlita (Chicago, Illinois) asks: Our Sages teach that teshuvah was created before the rest of the world, and R’ Moshe Tirani z”l (1500-1580) explains this to mean that the possibility of teshuvah is necessary for the world’s existence, since it is inevitable that mortal man will sin (see Bet Elokim: Sha’ar Ha’teshuvah, ch.1). If so, how could Adam not have been aware that teshuvah atones?

R’ Roberts explains: There are three kinds of teshuvah – repentance motivated by love of Hashem, repentance motivated by fear of Hashem, and repentance motivated by suffering. Adam was aware of the existence of teshuvah, but only the first two types. Kayin’s teshuvah, however, was of the third type, which is the lowest level. When Adam heard that even teshuvah motivated by suffering is accepted to some degree, he exclaimed, “Is the power of teshuvah that great?!” (Beit Moshe: Sha’ar Ha’teshuvah, p.14)

********

Elsewhere in the Torah . . .

“Praiseworthy are those whose way is perfect, who walk with the Torah of Hashem.” (Tehilim 119:1)

R’ Shmuel d’Ouzida z”l (Tzefat, Eretz Yisrael; late 1500s) writes: There are many things which happen to be prohibited by Torah which people don’t do out of disgust or because of social mores–for example, drinking blood and eating rodents. This verse is teaching: “Praiseworthy are those whose way is perfect, [but who choose that path in order to] walk with the Torah of Hashem, [not for their own reasons].” (Peirush Mi’ktav Yad)

********

Letters from Our Sages

The following is an excerpt from a letter written by R’ Yissachar Shlomo Teichtel z”l Hy”d (1885-1945), rabbi of and rosh yeshiva in Piešťany, Czechoslovakia. He is best known for his work Eim Ha’banim Smeichah regarding the resettling of Eretz Yisrael.

We read (Devarim 33:4), “The Torah that Moshe commanded us is the morashah / heritage of the Congregation of Yaakov.” The Gemara (Berachot 57a) comments on this verse, “Do not read ‘morashah’ but rather ‘me’orasah’ / betrothed.” The Gemara (Avodah Zarah 19b) further teaches, “In the beginning, the Torah is called by G-d’s Name, and later it is called by man’s name, as it is written (Tehilim 1:2), ‘His desire is in the Torah of Hashem, and in his Torah he meditates day and night’.” This means that before a person toils in Torah study, it is not his, but after he toils in Torah study, it is his. This is the meaning of the first Gemara cited as well: The Torah does not start out being a person’s inheritance. First it his betrothed, and only after hard work is it his to call by his name.

According to this, the reason the two people who receive the aliyot that conclude and begin the Torah on Simchat Torah are called “Chatan Torah” and “Chatan Bereishit”--“chatan” being the word for bridegroom--may be to remind them that even though the Torah has been completed, they should know that they are like grooms at the time of betrothal who must build their relationships with the Torah. (She’eilot U’teshuvot Mishnat Sachir: Even Ha’ezer No.1)

The editors hope these brief 'snippets' will engender further study and discussion of Torah topics ('lehagdil Torah u'leha'adirah'), and your letters are appreciated. Web archives at Torah.org start with 5758 (1997) and may be retrieved from the Hamaayan page.
Hamaayan needs your support! Please consider sponsoring Hamaayan in honor of a happy occasion or in memory of a loved one. The low cost of sponsorship is $36. Donations to HaMaayan are tax-deductible.

Questions or comments? Email feedback@torah.org.

Join the Jewish Learning Revolution! Torah.org: The Judaism Site brings this and a host of other classes to you every week. Visit http://torah.org or email learn@torah.org to get your own free copy of this mailing.

Permission is granted to redistribute, but please give proper attribution and copyright to the author and Torah.org. Both the author and Torah.org reserve certain rights. Email copyrights@torah.org for full information.

Torah.org: The Judaism Site
Project Genesis, Inc.
122 Slade Avenue, Suite 250
Baltimore, MD 21208

http://www.torah.org/
learn@torah.org
(410) 602-1350
FAX: (410) 510-1053

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