Maharal's Gur Aryeh - Intro & Parshas Bereishis

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Netziv: Davar B'Ito         by Rabbi Yitzchok Adlerstein
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Introduction: Maharal’s Gur Aryeh Dear Subscribers, Rabbi Yitzchok Adlerstein is starting a new Parsha Series, Maharal's Gur Aryeh. Below is the introduction to his Parsha Series as well as this week's Torah portion, Bereishis. Please note that you will be automatically signed up for the new Series. The Series is in the process of being set up on the technical side. Please bear with us as we complete the transition. Thank you, The Editors Four hundred years after his death, the Maharal of Prague remains a larger than life figure, just like his statue that stands in front of the Prague city hall. He was a bridge figure between worlds. He helped to close the gaps between the medieval period and the stirrings of modernity in the Enlightenment; between Torah and science; between philosophy and mysticism. Above all, he is appreciated for explicating the most difficult passages in the Aggada, making the intent of Chazal clear to the student intent on mining their deep wisdom from their sometimes obscure words. His running commentary on Rashi enjoys wide distribution, because it appeared in the most-often used collection of tools in understanding Rashi, Otzar Peirushim Al Ha-Torah. Maharal’s Gur Aryeh commentary, however, is too often given a wide berth by students. Rabbi Yehoshua Hartman, whose magisterial treatment of Maharal has no peer (and to whom these essays will be in heavy debt) explains the ironic reason for this. Gur Aryeh is sometimes extremely straightforward, analyzing Rashi’s words and the options that Rashi rejected. At other times, Gur Aryeh is deeply philosophical or mystical. Students looking for simple pshat in Rashi and nothing more are sometimes stymied by the deep and difficult pieces, while others who are interested primarily in the creative and probing analysis tire of the pieces that hew closely to simple pshat. As a result, both give up on Gur Aryeh, denying themselves its gems and treasures. This series will present selections from both kinds of pieces in Gur Aryeh. Each week, we will offer our readers one or two passages from the weekly parshah. They will not be verbatim translations, but paraphrases and adaptations. It is our hope that they will stimulate readers to spend more time not only with Gur Aryeh, but with all of Maharal’s priceless and timeless thought. Parshas Bereishis The Disobedience of the Earth G-d said: Let the earth bring forth…fruit trees bearing fruit1. Rashi: [By “fruit trees” the Torah means that] the tree’s taste should be the same as that of its fruit. The earth did not do this, but gave forth “trees bearing fruit” – but not “fruit-trees.” Therefore, when Man was cursed for his sin, the earth was remembered for hers, and also cursed. The earth did not willfully “disobey” Hashem’s command. It has no yetzer hora, which is only given to beings who are expected to choose between listening to G-d or rejecting His wishes. The earth is incapable of making any choices. On the other hand, he earth does have the capacity to depart from the ideal order of things. All things in the physical universe are “fuzzy” enough in their design to allow for different ways of expressing their potential, including ways far from the ideal. This less-than-ideal expression does not come about through a decision making process, but it does happen, largely in response to the decisions made by Man. Moreover, it is the rule, rather than the exception that the earth will act imperfectly. “The heavens belong to Hashem; He gave earth to the children of Man2.” Part of the distinction between those two realms is that the heavens, i.e. the spiritual universe, does not know of any departure from Hashem’s ideal plan. The lower universe, however, does not translate the Divine blueprint into an instant model of perfection and efficiency. Because the lower universe is bound by the limitations of space, time, and physical properties, it is b y nature deficient relative to the pure spirituality of the heavens. There, no such limitations exist; it is closer to the absolute lack of limitation enjoyed only by Hashem Himself. The real perfection of the spiritual world will not and cannot routinely reflect itself in events and objects in our world. Rather, the physical world constantly evidences its deficiency. The relationship between Man’s sin and this quasi-sin of the earth should be obvious. Man was created from the earth. As such, he is possessed of the same inherent deficiency, fallibility and imperfection. This nature allowed for and contributed to his sin. The Torah had good reason to speak of the inherent deficiency of all physical things through the device of the “disobedient” earth. There may be no more powerful image to remind us of the difference between ideal and actual than considering the relationship between earth, trees and fruit. It is easy for us to focus only on the fruit. That, to most of us, is all that is of interest. (In fact, as we shall see later, this was precisely Adam’s sin: pursuing the fruit, and ignoring where it came from.) The apple that we are poised to eat does not appear ex nihilo, however. All sorts of ingredients and building blocks have to be delivered to it to initiate and maintain its growth. The tree channels crucial substances to the blossom that eventually becomes the fruit. Our entire physical universe functions according to a similar model. Nothing can exist outside of the Will of Hashem. In a complex process, this Will, which of course is entirely spiritual, finds its way to our finite world, energizing, shaping and crafting the products that we see. In sense, all of our world is a fruit, created by Hashem’s Will. The spiritual apparatus– the pipes and conduits of the heavens – channel this Will to us as a tree does to its fruit. Our world is the fruit, and the upper worlds are its tree. So much of our discernible, tangible world mirrors realities in the more elevated spiritual world. The behavior (or misbehavior) of the earth in regard to fruit trees follows from the ultimate source of the relationship between tree and fruit in the way heaven and earth interact. The earth, which is the ultimate fruit from the standpoint of the heavens, cannot create any physical phenomenon radically different from the earth’s spiritual role and essence. As a fruit, the earth can help develop and nurture physical fruit. It cannot, however, spawn something that is both a channel and a fruit at the same time. In the spiritual world, the final product appears only after the “tree” – the complex of transmutations of Hashem’s Will – has finished all its work, but not before. If our earth were to produce physical trees that displayed the properties of the final product, it would be exceeding its own nature. Instead, the earth took Hashem’s ideal command and translated it int o something consistent with its own physical reality. It created a sharp distinction between tree and fruit, just as this distinction exists between heavens and earth. It is easy for us sometimes to ignore what feeds and sustains our world, in the same way that we consider the fruit, and not how it came into being. Had the earth not sharply differentiated between tree and fruit, all fruit would be nothing more than an undistinguished and undifferentiated part of the larger tree. Fruit would have nothing to offer us more than the tree itself. More importantly, perhaps, we would not be able to ignore the tree as the source of the fruit. The connection would be too apparent. By “refusing,” as it were, to give the tree properties of the fruit, the inherent deficiency of the fruit – its utter dependence on factors outside of itself to come into existence – is masked. All we see, all we care about, is a colorful orb that promises delight to our palates. We see the attractiveness, and find nothing wanting. We remain oblivious to its vulnerability and deficiency in the greater scale of things. We can too easily ignore its source and its ro ots. This, then, was the sin of Adam. He saw the fruit – but ignored its deficiency. Bewitched by the promise of temporal pleasure that it offered, he could pluck it from the tree, and forget for the moment where the fruit came from. He, too, created division between tree and fruit. He created the capacity for Man to take of this world without regard for the spiritual Tree that directly creates and sustains all things. That plucking, that division, that separation left Man – and the earth – cursed to this very day. 1. Bereishis 1:11 2. Tehillim 115:16     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.

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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

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