Thursday, January 17, 2013

AZAMRA Bible: Ezra 10 - Nehemiah 1, Nehemiah 2-3

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?
BS"D KNOW YOUR BIBLE: Ezra 10 - Nehemiah 1
Study Notes by Avraham ben Yaakov

EZRA CHAPTER 10

"Judah has dealt treacherously and a disgusting thing has been done in Israel and in Jerusalem; for Judah has profaned the holiness of HaShem that He loved, and has married the daughter of a strange god…" (Malachi 2:11). In the Talmud, Rav Nahman brings this verse as support for the statement by R. Yehoshua ben Korhah that Malachi is identical with Ezra, one of whose greatest achievements was to eliminate the blight of intermarriage that cut at the very foundations of the people.

It was the sight of this saintly priest and prophet in the newly built Temple, praying, weeping and confessing in the name of the entire nation, that brought all the assembled people to a great swell of Teshuvah, with all the men, women and children weeping (v 1).

"And SHECHANIYAH the son of YEHIEL from the children of EILAM answered and said to Ezra, We have trespassed against our God and have taken alien women…" (v 2). It is interesting that in verse 26, where YEHIEL is listed among the children of Eilam who had taken foreign wives, his son Shechaniyah is NOT mentioned as one of those who had done so. Yet Shechaniyah still stepped forward to "confess". Why?

The Talmud explains by telling how one time while R Judah the Prince was teaching his disciples, he smelled a strong smell of garlic. He told whoever had eaten garlic to leave. His best student, R. Hiyya, immediately got up and left, and then everyone else also got up and left. The following morning R. Judah's son Shimon found R. Hiyya and asked how he could dare offend his father – until R. Hiyya confessed that he had not eaten garlic at all. From whom did R. Hiyya learn this way of saving others from embarrassment? From R. Meir. For once a woman came into the Beis Midrash and said "One of you made me his wife by sleeping with me." On hearing this R. Meir immediately got up and wrote her a Get ("bill of divorce") and on seeing this, all the other students also wrote her a Get… And who did R. Meir learn it from? From Shmuel HaKatan. And Shmuel HaKatan learned it from Shechaniyah the son of Yehiel (Sanhedrin 11a).

Getting up first in front of everyone to confess to having intermarried was a courageous act on the part of Shechaniyah that was intended to make it easier for all those who really were guilty to confess and begin to repair the damage. Shechaniyah asked Ezra to set the process in motion, and the latter – continuing his fasting and repentance – gave orders for all the returnees to assemble in Jerusalem, warning that anyone who failed to do so would be penalized by having all his property declared ownerless (v 8). This verse is the foundation for the law that Beis Din (a rabbinic court) is entitled to use the sanction of declaring the property of recalcitrant individuals HEFKER, ownerless and free for anyone to take (Shekalim 3b).

This great national assembly was held on the 20th of the month of Kislev (v 9) – which is in December at the height of Israel's rainy season, usually one of the coldest, windiest times in Jerusalem. We can imagine what a chilly, sorrowful occasion it was as the bedraggled crowd confronted the enormity of what they had allowed to happen during their exile. Everyone was willing to do what was necessary to purify the nation, but it was simply too cold to stand outside in the rain now and complete the very delicate and time-consuming work needed to rectify the flaw.

Ezra laid down a timetable for the returnees from the various different cities of the exile to appear together with their elders and judges in order to check into what had happened in each family and separate Israelites from their foreign wives and children. We need only try to imagine what it would take today to separate home-born Jews who have intermarried from their non-Jewish spouses and children in order to get a glimmer of understanding of the enormous, heart-rending enterprise Ezra carried out in his time with priests, Levites and Israelites alike.

NEHEMIAH 1

The book of Nehemiah is a direct continuation of the book of Ezra. In Ezra 2:2 Nehemiah was numbered among the leaders of the FIRST WAVE of returnees who had gone up out of exile to Jerusalem together with Zerubavel and Yehoshua the High Priest while Ezra remained in Babylon. In Ezra 2:63 Nehemiah was mentioned under his name HATIRSHATHA (see Nehemiah 10:2) as having forbidden those priests who were unable to bring written proof of their priestly lineage from eating sacrificial meat.

Nehemiah evidently returned to exile at some point thereafter to join and presumably lead the sizeable communities that remained in Babylon, Persia and other centers. We have evidence in our text of a certain two-way traffic between Israel and the Diaspora of those days, though it was probably less intense than the two-way jet air traffic that exists today between Tel Aviv, Paris, London, New York, Los Angeles and other Jewish centers worldwide. As we shall presently see, Nehemiah rose to a top position in the Persian royal court – in the same tradition of outstanding Tzaddikim like Daniel and Ezra who also had the ear of the emperor kings of their times.

The first wave of returnees had come up to Jerusalem in the first year of the reign of Cyrus of Persia in 3390 (370 B.C.E.). They had laid the foundations of the Temple Altar, but owing to the opposition of the adversaries it was not until eighteen years later that they were able to build the Temple in the year 3408 (352 B.C.E.). Ezra came up from Babylon to Jerusalem seven years later in 3415 (345 B.C.E.), and it was then that he began his work of separating the people from their foreign wives as told in the closing chapters of the book of Ezra.

The book of Nehemiah opens "in the twentieth year" (Nehemiah 1:1) but does not specify in the twentieth year of what! The rabbis learned from GEZEIRAH SHAVAH with the identical phrase in Nehemiah 2:1 that this was in the twentieth year of ARTAHSHASTA = Darius king of Persia (Rosh Hashanah 3a, see Rashi on Nehemiah 1:1). This was in the year 3426 (334 B.C.E.) – i.e. ELEVEN YEARS after Ezra's Aliyah to Jerusalem.

In other words, with the opening of the book of Nehemiah we have one again fast-forwarded, this time to eleven years after the events described at the end of the book of Ezra, passing over in silence the details of all that happened in the intervening years.

We are not told until the closing words of our present chapter (Nehemiah 1:11) exactly who Nehemiah is. It turns out that he is no less than the personal wine-butler of Darius king of Persia – a prestigious position of influence if ever there was one, since you get the king at his most mellow moments. Of course a king's butler has to taste the wine every time before he serves it to prove that it has not been poisoned, and since the Persian king's wine was YAYIN NESECH (idolatrous wine), the rabbis of the time gave a special license to Nehemiah to drink it even though YAYIN NESECH is normally strictly forbidden for Jewish consumption. This is the reason why Nehemiah was given the name HATIRSHATHA: HATIR means "permitted", SHATHA means "he drank" (see Rashi on Ezra 2:63, Yerushalmi Kiddushin 41b).

It was precisely because Nehemiah was not only a great, open-hearted Tzaddik but also one who had the ear of the king of Persia, head of the great superpower of the day, that it was so fortuitous that Hanani and his companions, visiting the Golus from Jerusalem, came to him and told him the latest news about his brothers in Jerusalem (Nehemiah v 2).

The great jubilation at the time of the aliyah of Ezra eleven years earlier carrying a letter of authorization from that same king Darius had given way to a cry of pain from the harassed residents of Judah. The walls of Jerusalem were broken down and marauding adversaries were engaged in an intense intifada, burning down the houses without regard for the authority of the king of Persia, who was many, many hundreds of miles away and who in any case had little interest in backing up his letter of authorization by engaging his armies to deal with a local squabble in one of his many provinces.

The news of the plight of the returnees threw Nehemiah into mourning, weeping and fasting, and he offered the eloquent prayer recorded in our chapter, phrases from which are included in some of the prayers and supplications in our Siddur (prayer book) and Selichos (penitential prayers). Nehemiah delicately alludes to God's promise that if the exiles of Israel would repent, He would gather them in to His chosen place (v 9) – as if to say, now that they have returned, please PROTECT THEM!!! Nehemiah continued – since he had some PROTEKTZIA with the king of Persia – asking for God to grant him favor with the king – showing that it is permissible for us to pray for success in our dealings with other people.

In the ensuing chapters we will see how Nehemiah asked the king of Persia for a temporary leave of absence (which lasted twelve years) in order to go to Jerusalem, where he not only built the city walls to protect the population physically, but also built the spiritual walls of the nation by campaigning against the cruelty of creditors to defaulting debtors and against the desecration of the holy Shabbos.

ABY

To subscribe to the KNOW YOUR BIBLE email list or consult our BIBLE COMMENTARY ARCHIVE, go to http://azamra.org/NaCh.shtml

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

BS"D KNOW YOUR BIBLE: Nehemiah 2-3
Study Notes by Avraham ben Yaakov

NEHEMIAH CHAPTER 2

A unique feature of the book of Nehemiah is that unlike almost all the other narrative portions of the Bible, here the hero of the story writes about his own exploits in the first person singular. Throughout the Torah, Moses, who wrote at God's dictation, described his own deeds as if writing about someone else in the third person [except in certain of his discourses in Deuteronomy]. Samuel did the same when he wrote the book called by his name. While the prophets frequently describe their own spiritual experiences in the first person, Nehemiah alone gives a long, detailed first-person account of his own endeavors in the world of practical action.

In this book we thus have an intimate picture of how a Tzaddik and a man of ACTION and ACCOMPLISHMENT turned to prayer, faith and trust in God at every step in his activities. Writing about oneself carries some risks: thus Nehemiah's repeated prayer to God to remember him for good in the merit of his various exploits (Nehemiah 5:19, 13:14 etc.) did not escape the censure of some of the rabbis, who said that as a result his book, although called by his name, was merely appended to the Book of Ezra instead of standing as a complete work in its own right (Sanhedrin 93b).

The conversation between ARTAHSHASTA (= Darius) king of Persia and his wine butler Nehemiah took place a few months after the latter had received a report of the great plight of the residents of Jerusalem as described in Chapter 1. As Nehemiah was serving the king wine, the latter observed a serious change for the worse in his butler's facial expression. In a verse cited as illumining the effect of the emotions upon the physical body (Likutey Moharan I, 60:6), the king declared that the bad look on Nehemiah's face proved that he harbored bad thoughts in his heart (v 2). The king feared that his butler was trying to get him to drink poisoned wine (Rashi ad loc.).

After Nehemiah had explained that the cause of his anguish was the plight of Jerusalem, when the king asked him what he wanted, Nehemiah first prayed to God in Heaven (v 4, cf. Nehemiah 1:11). He then asked leave of absence from the royal court in order to travel to Jerusalem to take matters into his own hands and rebuild the city. He requested a written guarantee of safe passage through the dangerous western imperial provinces through which he had to pass on his way to Judea as well as for access to the royal forests there for timber for his building project.

"And when Sanbalat the Horonite and Toviah the Ammonite slave heard, it displeased them greatly that there was come a man to seek the welfare of the children of Israel" (v 10). In the eleven years since Ezra's danger-ridden aliyah to Jerusalem, a new set of adversaries had grown up, for "in each and every generation they have stood up against us to destroy us" (Pesach Haggadah). Sanvalat would appear to have been one of the leaders of the Samaritans (cf. Nehemiah 3:34) while the Ammonites had always been implacable enemies of Israel.

DEMOLITION FOR THE PURPOSE OF BUILDING

Only three days after his arrival in Jerusalem, Nehemiah jumped into action. "And I arose in the night… and I told no one what my God had put in my heart to do in Jerusalem…" (v 12). Ibn Ezra followed by modern Bible translators interpret the verb SOVEIR in vv 13 and 15 as meaning that Nehemiah merely INSPECTED the city walls, but Rashi (on v 12) and Metzudas David (on v 13) interpret it has having the sense of SHOVEIR, "I BROKE the walls", explaining that Nehemiah's intention was to make the breaches in the walls even bigger and more extensive than they already were in order to shock the inhabitants of Jerusalem when they would wake up the following morning so as to spur them into agreeing to join Nehemiah in the urgent rebuilding of the city walls.

Living in the vast urban agglomerations in which over half the world's population resides today, it is harder to appreciate the reason why all ancient cities that were worthy of the name were almost invariably walled for defensive purposes. Indeed in the times of Sennacherib and Nebuchadnezzar the fortified walls of Jerusalem enabled its inhabitants to survive years of sieges before the city finally succumbed. With the destruction of Jerusalem, the massive wooden gates of the various entrances to the city had been burned, and the charred stones of the walls were weak and crumbling. The ruined walls symbolized the weakness of the Jews and their subject status. The returnees from Babylon who lived in the unfortified city were exposed to constant marauding incursions from their adversaries, and were evidently too weak, demoralized and preoccupied with their day-to-day activities to be able to take decisive action to defend themselves.

By further breaking down the remains of the old walls, Nehemiah did indeed succeed in arousing the inhabitants of Jerusalem to take urgent action to rebuild them (v 17), much to the anger of their adversaries, who immediately accused them of treason against the Persian king. Nehemiah's response was to strengthen himself in his faith in God. His statement to the adversaries that "you have no portion or charity or memorial in Jerusalem (v 20) is one of the main proof texts for the law that no contributions to the walls and towers of Jerusalem are accepted from non-Israelites (Shekalim 4b).

The walls of Jerusalem are also of great halachic significance, as they define the boundaries of the city for the purpose of eating KODOSHIM KALIM ("light holy offerings" that could be consumed outside the Temple but only within the city walls), MA'ASER SHENI (the "second tithe" eaten by its owners in Jerusalem, usually during their visits for the pilgrim festivals) and BIKURIM ("first fruits", eaten by the priests) etc.

CHAPTER 3

Despite the opposition of their adversaries, Nehemiah and the people of Jerusalem succeeded in building up the walls of the city.

The present chapter is of very great interest in providing us with a detailed topography of the walls of Jerusalem at the start of the Second Temple period including references to gates, springs, pools and strategic strongholds many of which are known until today. While the city was expanded later on in this period, many of the locations mentioned must have been familiar to the Tannaim and other Tzaddikim of the late Second Temple period about whom we read constantly in the Mishneh and Talmud, such as Hillel and Shamai, Raban Yohanan ben Zakkai, Rabbi Eliezer, Rabbi Yehoshua and Rabbi Akiva etc.

Part of the beauty of the project of rebuilding the fortifications of Jerusalem about which we read in the present chapter was that it was not an impersonal, monolithic government enterprise using imported foreign laborers having no connection with the city. It was a cooperative venture carried out with their bare hands by the very citizens themselves. Virtually every family took responsibility for a designated section of the city walls and gates. Almost everyone took part – Cohanim, Levites, Israelites and Gibeonites – with very few exceptions (v 5).

The gates of Jerusalem as recorded in this chapter have very evocative names, such as the Gate of the Flocks (v 1) – many animals were brought up to the Temple – the Gate of the Fish (v 2, for Shabbos?!?) – the "Old Gate" (v 6), the Dung Gate (v 14) – known until today as the gate near the Western Wall – the Gate of the Spring (v 15), the Water Gate (v 26), the Gate of the Horses (v 18) which dated from the period of the Kings (II Kings 11:16), the Eastern Gate (v 29) and the Gate of the Guard (v 31).

The adversaries responded to this building project with scorn, derision and vilification of the "wretched Jews" (v 34) echoes of which can be heard until today in the Arab response to the rebuilding of modern Israel. Swollen with arrogance, Sanvalat asked rhetorically, "Will they [the nations] allow them? Will they [the Jews] sacrifice? Will they complete the work in one day? Will they revive the stones out of the heaps of dust seeing as they are burned?" (v 34). Tovia the Ammonite slave further refined the mockery, saying that even a fox would be able to break through their stone wall (v 35).

Nehemiah showed the right way for a Jew to respond to such anti-Semitic abuse, refusing to engage the adversaries but rather turning to God and asking Him to hear their insolence and bring it down on their own heads. Nehemiah and the inhabitants of Jerusalem meanwhile pressed on unperturbed with the work of rebuilding.

ABY

To subscribe to the KNOW YOUR BIBLE email list or consult our BIBLE COMMENTARY ARCHIVE, go to http://azamra.org/NaCh.shtml

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

The Scripture is not speaking that Ephraim shall replace Yehudah but with all what Scripture is telling about Ephraim He shall ‘fill’ Yehudah: Zec 9:13 “For I shall bend Yehudah for Me, I shall fill the bow (Yehudah) with Ephrayim, and I shall stir up your sons, O Tsiyon (Yehudah and Ephraim One Stick), against your sons, O Greece, and I shall make you like the sword of a mighty man.”

So that comes in fulfillment:

Eze 37:17 “Then bring them together for yourself into one stick, and they shall become one in your hand.

Eze 37:18 “And when the children of your people speak to you, saying, ‘Won’t you show us what you mean by these?’

Eze 37:19 say to them, ‘Thus said the Master יהוה, “See, I am taking the stick of Yosĕph, which is in the hand of Ephrayim, and the tribes of Yisra’ĕl, his companions. And I shall give them unto him, with the stick of Yehuḏah, and make them one stick, and they shall be one in My hand.”

O Ephraim and Yehudah, open your eye's and choose,

Look what is before you if you choose for Yahweh Elohim and not 'bent' for the Chaldean.

Israel (Yehudah and Ephraim) You have to make a choice!

Israel you have to make your choice, if you like to live.
Because….. .
(Jer 50:19) “And I shall bring back Yisra’ĕl (that is not only Yudah and his friends) to his pasture, and he shall feed on Karmel and Bashan. And his being shall be satisfied on Mount Ephrayim and Gilʽaḏ.
(Jer 31:20) “Is Ephrayim a precious son to Me, a child of delights? For though I spoke against him, I still remembered him. That is why My affections were deeply moved for him. I have great compassion for him,” declares יהוה.
(Zec 10:7) “And Ephrayim shall be as a mighty man, and their heart shall rejoice as if with wine. And their children shall see and rejoice, their heart exulting in יהוה.
This enemy (Chaldean) wants to destroy Israel (Yudah and Ephraim) and take their place.

Ephraim you have to organize yourselves in an UN-dependent nation, ask your leaders to teach you your real identity: a nation dependent on Yahweh... And after that you become 'a mighty man' in Yahweh.......than you should make an covenant with Yehudah!

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
So this is where I call for:

Do you really like to do Teshuvah? Do you really want to obey the voice of Abba YHWH?
Do you really like to live here in The Land? In The Land that Abba YHWH promised you!
Do you like that Abba YHWH restores Israel like he promised it?
Abba is sending this enemy to you, please listen to his Word.
Try to come with us to the point as in Parashath: Ki Tabo – When you come in – to share
We want to see: (Zec 10:7) “And Ephrayim shall be as a mighty man, and their heart shall rejoice as if with wine. And their children shall see and rejoice, their heart exulting in יהוה.

Isa 11:1 And a Rod shall come forth from the stump of Yishai, and a Sprout from his roots shall bear fruit.

Isa 11:2 The Spirit of יהוה shall rest upon Him – the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of יהוה,

Isa 11:3 and shall make Him breathe in the fear of יהוה. And He shall not judge by the sight of His eyes, nor decide by the hearing of His ears.

Isa 11:4 But with righteousness He shall judge the poor, and shall decide with straightness for the meek ones of the earth, and shall smite the earth with the rod of His mouth, and slay the wrong with the breath of His lips.

Isa 11:5 And righteousness shall be the girdle of His loins, and trustworthiness the girdle of His waist.

Isa 11:6 And a wolf shall dwell with the lamb, and a leopard lie down with the young goat, and the calf and the young lion and the fatling together, and a little child leads them.

Isa 11:7 And cow and bear shall feed, their young ones lie down together, and a lion eat straw like an ox.

Isa 11:8 And the nursing child shall play by the cobra’s hole, and the weaned child shall put his hand in the adder’s den.

Isa 11:9 They do no evil nor destroy in all My set-apart mountain, for the earth shall be filled with the knowledge of יהוה as the waters cover the sea¹. Footnote: ¹Hab. 2:14.

Isa 11:10 And in that day there shall be a Root of Yishai, standing as a banner to the people. Unto Him the gentiles¹ shall seek, and His rest shall be esteem. Footnote: ¹Or nations.

Isa 11:11 And it shall be in that day that יהוה sets His hand again a second time to recover the remnant of His people who are left, from Ashshur and from Mitsrayim, from Pathros and from Kush, from Ěylam and from Shinʽar, from Ḥamath and from the islands of the sea.

Isa 11:12 And He shall raise a banner for the nations, and gather the outcasts of Yisra’ĕl, and assemble the dispersed of Yehuḏah from the four corners of the earth.

Isa 11:13 And the envy of Ephrayim shall turn aside, and the adversaries of Yehuḏah be cut off. Ephrayim shall not envy Yehuḏah, and Yehuḏah not trouble Ephrayim.

Isa 11:14 But they shall fly down upon the shoulder of the Philistines toward the west; together they plunder the people of the east, their hand stretching forth on Eḏom and Mo’aḇ, and the children of Ammon shall be subject to them.

Isa 11:15 And יהוה shall put under the ban the tongue of the Sea of Mitsrayim, and He shall wave His hand over the River with the might of His Spirit, and shall smite it in the seven streams, and shall cause men to tread it in sandals.

Isa 11:16 And there shall be a highway for the remnant of His people, those left from Ashshur......
that is where you went, disappeared Ephraim. Read it for yourselve: 2Ki 18:9 And it came to be in the fourth year of Sovereign Ḥizqiyahu, which was the seventh year of Hoshĕa son of Ělah, sovereign of Yisra’ĕl, that Shalmaneser sovereign of Ashshur came up against Shomeron and besieged it,
2Ki 18:10 and they captured it at the end of three years. In the sixth year of Ḥizqiyah, that is the ninth year of Hoshĕa sovereign of Yisra’ĕl, Shomeron was captured.
2Ki 18:11 And the sovereign of Ashshur exiled Yisra’ĕl to Ashshur, and placed them in Ḥalaḥ and Ḥaḇor, the River of Gozan, and in the cities of the Medes,
2Ki 18:12 because they did not obey the voice of יהוה their Elohim, but transgressed His covenant – all that Mosheh the servant of יהוה had commanded. And they did not obey nor do them.
........as it was for Yisra’ĕl in the day when he came up from the land of Mitsrayim.

To read more and put your PR please click on the Link below:

Prayer Request - The WatchMen from Israel

Sign the petition for Ephraim - The WatchMen from Israel

In the petition we ask Abba:

'Here by we (us, the signers) ask You Abba Yahweh to make an organization with an embassy in Jerusalem Israel. Who represent The House of Ephraim before the Jewish people and the rest of the world. That we like to live here together in the Land of Israel side by side with our Jewish brother. Not as an replacement but in coming together like Abba Yahweh promised us in: Ezechiel 37:1-28. That You Abba Yahweh promote us, Ephraim, in an good organization, in helping, protecting the Jewish People under the guidance of Yeshuah Rabbeinu our Messiah. As is written in Ezechiel 37:24 'while Dawid My servant is sovereign over them. And they shall all have one shepherd and walk in My right-rulings and guard My laws, and shall do them.'

If we ask for His Yeshuah in our lives:

Than we come to the point:

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.