Friday, October 19, 2012

HaMaayan / The Torah Spring - Parshas Noach

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

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Parshas Noach

Out of the Darkness

Volume 27, No. 2
4 Marcheshvan 5773
October 20, 2012

Sponsored by Mrs. Esther Liberman and family in memory of husband and father Yaakov Azriel ben Aharon David a”h

The Vogel family on the yahrzeit of father and grandfather Aharon Shimon ben Shemayah a”h (Arthur Kalkstein)

Today’s Learning:
Mishnah: Nazir 2:7-8
Tanach: Yehoshua 23-24
Daf Yomi (Bavli): Shabbat 17
Halachah: Mishnah Berurah 139:8-10

The Gemara (Berachot 29a) asks: “Why are there seven aliyot in the Shabbat Torah reading?” It answers: “They parallel the seven times that King David referred to a ‘kol’ / ‘voice’ in connection with water [in Tehilim ch.29].”

R’ Avraham Yitzchak Hakohen Kook z”l (1865-1935; Ashkenazic Chief Rabbi of Eretz Yisrael) explains: At first glance, attaining shleimut (roughly translated, “perfection” or “completeness”) seems to be the result of work and action, whereas rest seems to be unproductive and lacking value. In reality, though, the shleimut that is attained through action is made possible by the rest that preceded the action. Being at ease mentally enables the actions that one takes to be focused.

R’ Kook continues: Similarly, in the world in general, shleimut seems to result from actions such as building, while there seems to be no wisdom or value in destruction. However, when we observe the shleimut that results from destruction, we recognize that everything is guided by the wisdom and counsel of the Great Counselor (paraphrasing Yirmiyahu 33:19). Regarding this, King David said (Tehilim 46:9), “Go and see the works of Hashem, Who has wrought devastation in the land.”

In this vein King David referred to seven ‘kolot’ / ‘voices’ in connection with water. Water is the opposite of an inhabited settlement, which is a manifestation of man’s intelligence and represents the pinnacle of creation. Nevertheless, in the seas we see the Hand of Hashem and hear the Voice of Hashem [Tehilim 29:3--“The Voice of Hashem is upon the water”], just as we see His Hand and Voice in destruction, as in (Tehilim 29:5), “The Voice of Hashem shatters the cedars of Lebanon”--a reference to the Bet Hamikdash, which was constructed of that wood. Even so, that chapter continues (29:10), “Hashem sat enthroned at the Flood; Hashem sits enthroned as King forever.” This is because, through the destruction of the Flood, the world was cleansed of evildoers who were not fit to accomplish the purpose of creation--bringing about the revelation of Hashem. (Ein Ayah: Berachot, Ch.4 No.43)

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“And as for you, take yourself of every food that is eaten and gather it in to yourself, that it shall be as food for you and for them.” (6:21)

The Gemara states, as if quoting Hashem, “The entire world is sustained in the merit of My son, Chaninah [one of the sages of the Mishnah].” This means, explains R’ Elazar Shapira z”l (1808-1865; Rebbe of Lancut, Galicia; son of the author of Bnei Yissaschar), that the tzaddik of the generation is the conduit through which blessings and sustenance flow to the entire world. Ironically, that tzaddik does not need to work hard to support himself. Even if he performs only a token act of hishtadlut / physical effort, he finds his sustenance.

R’ Shapira continues: This lesson is learned from our verse. How so? Because Hashem told Noach to take food for all of the creatures that would be on the Ark, but Hashem never told Noach how long their stay on the Ark would be. It seems that it did not matter. As long as Noach performed some modest hishtadlut, the sustenance of all the creatures on the Ark would be guaranteed in his merit. (Yod’ai Binah)

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“Then Hashem said to Noach, ‘Come to the Ark, you and all your household, for it is you that I have seen to be righteous before Me in this generation’.” (Bereishit 7:1)

R’ Yaakov Yosef z”l (maggid / preacher in Vilna and Chief Rabbi of New York; died 1902) asks: This verse explains why Noach was saved, but why were his sons--especially Cham--saved? He answers:

We see here an example of a son benefitting from the good deeds of his father. Indeed, the Gemara (Berachot 7a) says that if you see a wicked person living a life full of good things (“rasha v’tov lo”), it is very likely that his father was righteous. This is why we repeatedly invoke the merit of the Patriarchs in our prayers.

Nevertheless, we should not expect the merit of our ancestors to outweigh our own deeds. Thus, for example, the Torah says about Yishmael (Bereishit 21:17), “G-d has heeded the cry of the youth in his present state.” Our Sages explain that Yishmael was righteous at that moment and was judged accordingly. However, the implication is that had Yishmael been unworthy, even the merit of his father Avraham could not have helped him.

Where, then, is the line drawn? After all, Noach’s merits did save his wicked son Cham! R’ Yosef explains that the merit of a person’s forefathers can protect him so long as he does not reject that for which his forefathers stood. Noach possessed fear of G-d, says R’ Yosef, but he did not serve Hashem in a way that allowed his children to inherit his beliefs. It follows that Cham did not reject Noach’s beliefs, which were never really offered to him. Thus, he was able to enjoy the fruits of Noach’s good deeds. (L’bet Yaakov: Drush 11)

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“And as for Me, behold, I establish My covenant with you and with your offspring after you . . .” (9:9)

In this and the following verses, the word brit / covenant is used seven times. We also find that Hashem established 13 covenants with Avraham Avinu (see ch.17). How was Hashem’s covenant with Noach different from Hashem’s covenant with Avraham?

R’ Yitzchak Isaac Chaver z”l (1789-1852; rabbi of Suvalk, Lithuania) explains: The covenant with Noach was a covenant to preserve the laws of nature, as we read (8:22), “Continuously, all the days of the earth, seedtime and harvest, cold and heat, summer and winter, day and night, shall not cease,” unlike during the Flood, when those laws were suspended. Thus, there were seven covenants, paralleling the seven days of creation.

In contrast, the covenant with Avraham was a promise to establish a personal relationship with his descendants, to be their G-d, and to allow them to attach themselves to Him through the study of Torah and the performance of mitzvot. Thus, there were thirteen covenants, paralleling the 13 principles by which the Torah is expounded and the 13 attributes of mercy through which Hashem relates to the Jewish People. (Haggadah Shel Pesach Yad Mitzrayim: Potei’ach Yad)

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“Noach, the man of the earth, debased himself and planted a vineyard.” (9:20)

Rashi z”l explains: He debased himself in that he should have planted a different plant first.

R’ Ovadiah Sforno z”l (Italy; died 1550) writes: He began with something unseemly; therefore, things that should not be done resulted [i.e., he got drunk and was humiliated by his son Cham]. This is because a small error in the beginning leads to a large error in the end, as is the case in matters of science.

R’ Alter Chanoch Henach Hakohen Leibowitz z”l (1908-2008; rosh yeshiva of the Chafetz Chaim Yeshiva in New York) asks: Did Hashem ever tell Noach not to plant a vineyard? Moreover, Noach’s intention surely was for the sake of Heaven--for example, to have wine for libations to accompany his sacrificial offerings! Why, then, is he deserving of criticism?

R’ Leibowitz answers: This is what R’ Ovadiah Sforno is teaching--that notwithstanding the absence of a prohibition, and notwithstanding Noach’s good intentions, Noach should have asked himself if his deeds were appropriate for the situation. Noach failed to ask himself whether planting a vineyard at this time was seemly, and therefore he stumbled.

R’ Leibowitz continues: This is not some chumrah / stringency; it is a Torah obligation, as is written (Devarim 6:18), “You shall do what is fair and good in the eyes of Hashem.” [See Maggid Mishneh, end of Hil. Shecheinim]. (Chiddushei Halev)

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Letters from Our Sages

This letter was written by R’ Reuven Dov Dessler z”l to his son R’ Eliyahu Eliezer z”l (1892-1953; author of Michtav M'Eliyahu). The writer was a successful businessman and, with his brother, was the primary supporter of the “Talmud Torah” of Kelm, the yeshiva founded by R' Simcha Zissel of Kelm z”l for the study of mussar.

This letter is printed in Kitvei Ha’Sabba Ve’talmidav Mi’Kelm, p.546 (No. 41).

We say in Birkat Hamazon, “And through His great goodness, we have never lacked, and may we never lack, nourishment, for all eternity.” This is wondrous! Mortals do not need nourishment after they die. “All eternity” is after death; what good is a candle in the sunlight? [In other words, what good does nourishment do in a place where no one needs it?]

Apparently, nourishment for the soul is needed--even for the dead, even for all eternity--so that one can “live.” If one does not toil on Erev Shabbat, what will he eat on Shabbat? [If one does not prepare nourishment for his soul in This World, on what will he "live" in the World-to-Come?]

The verse (Yishayah 65:13) has already warned: “[Therefore, thus said My Lord, Hashem Elokim,] ‘Behold, My servants will eat and you will starve; behold, My servants will drink and you will thirst . . .’” This [realization] is one of the key things that mussar [study] calls upon a person to picture.

May we merit to make the necessary preparations successfully, and may it go well with us.

Your father, who loves you with his soul
Reuven Dov

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.
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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.
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