Sunday, January 27, 2013
Daily Zohar # 1123 – The Third Holy Temple – part 2
Can we do תפילות prayers for:
**Daily Zohar**?
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?
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Click here on the blog title below to view it on the website together with the commentary.
We are looking for a volunteer (one with some knowledge of Kabbalah) to translate the articles from English to Spanish. Please reply to this email if you are interested.
2013-01-27 22:37:00-05
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Boker Tov Israel let we together Pray Tehilim 114
Boker Tov Israel
let we together Pray Tehilim 114,
‘Jas 1:1 Ya'akov, eved (servant) of Yahweh (that’s you Yehudah and Ephraim!) and of Rebbe, Melech HaMashiach Adoneinu (our Master) Yehoshua; To the Shneym Asar HaShevatim (Twelve Tribes) in the Galuth (diasporah), Shalom!’
‘Jas 1:1 Ya'akov, eved (servant) of Yahweh (that’s you Yehudah and Ephraim!) and of Rebbe, Melech HaMashiach Adoneinu (our Master) Yehoshua; To the Shneym Asar HaShevatim (Twelve Tribes) in the Galuth (diasporah), Shalom!’
Psa 114:1 When Yisrael went out of Mitzrayim, Bais
Ya’akov from a people of foreign tongue,
Psa 114:2 Yehudah became His kodesh (sanctuary), and
Yisrael His dominion.
AZAMRA Diary: 27 January-2 February
Can we do תפילות prayers for:
AZAMRA and Rav Avraham ben Yaakov?
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?
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AZAMRA Parshah: YISRO
Can we do תפילות prayers for:
AZAMRA and Rav Avraham ben Yaakov?
So that through them The האור Light, The רפואה Healing and The אהבה Love of ישועת יהוה Yeshuath YHWH may come back to הארץ The Land of Israel?
UNIVERSAL TORAH: YISRO
By Rabbi Avraham Greenbaum
Torah Reading: YISRO Exodus 18:1-20:23
Isaiah 6:1-7:6, 9:5-6 (Sephardi ritual: 6:1-13).
WE ARE ALL CONVERTS
It is fitting that the parshah which tells of the Giving of the Torah at
Mount Sinai is named after Yisro (Jethro), Moses' father-in-law -- a
convert. Indeed, all those who witnessed the Giving of the Torah were
"converts". Thus (as noted in the commentary on Parshas SHEMOS) the
Covenant at Sinai was accompanied by the three components of conversion:
circumcision (Rashi on Ex.12:6), ritual immersion in the waters of the
Mikveh (Ex. 19:10) and burned offerings (Ex. 24:5). For before G-d, we
are all converts -- GERIM, "dwellers" in a land and on an earth that is
not ours but G-d's. We are all here only by the grace of G-d, utterly
dependent upon His kindness and compassion.
Thus no one can claim that the Torah belongs to him by right through
ancestral or other merit. There is no room for pride, arrogance or the
exploitation of the Torah for worldly advantage. The Torah is not the
property of an exclusive caste. It "belongs" only to one who keeps it.
The Torah was given in the Wilderness, no man's land, on the lowest of
all mountains -- Sinai, the eternal symbol of humility. For only through
humility can we "receive" and accept the Torah, which belongs to G-d
alone. Receiving the Torah means having the humility to accept it as it
is, the way it has come down to us, without trying to "modify" it
according to our own ideas and wishes.
And when we are willing to accept and follow the Torah as it actually is
-- fulfilling NA'ASEH VE-NISHMAH, "we will (first) DO it and (then)
HEAR (and understand) it" (Ex. 24:7) -- then we can come to understand
how the Torah lifts us out of our slavery to this-worldliness, with its
many false gods. Then we can hear the voice of redemption that calls to
us every day: "I am HASHEM your G-d who brought you out of the land of
Egypt, from the house of slaves" (Ex. 20:2).
Slavery to the idols of the mundane world is ignominious. Yet the Torah
accords the greatest honor to those who have the courage to leave this
servitude behind and "go out into the wilderness" in search of G-d --
like Jethro. According to tradition, Jethro had investigated every
conceivable way of interpreting and living in this world, every
world-view and "lifestyle". Only when Jethro came to HaShem and His
Torah did he know he had found the truth. "Now I KNOW that HaShem is
great above all the gods" (Ex. 18:11). The Zohar comments: "When Jethro
came and said, 'Now I know that HaShem is great.' then the Supreme Name
was glorified and exalted" (Zohar, Yisro 69). In other words, the
revelation of G-d's light and power is greatest precisely when it comes
out of darkness and concealment. Only when we have seen evil and know
its power can we understand the greatness of G-d's saving hand. Only one
who was a slave truly understands what it means to have been freed.
This is "the superiority of the light that comes out of darkness"
(Ecclesiastes 2:13).
AZAMRA Bible: Hosea 5-6
Can we do תפילות prayers for:
AZAMRA and Rav Avraham ben Yaakov?
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: Hosea 5-6
Study Notes by Avraham ben Yaakov
HOSEA CHAPTER 5
In studying Hosea (and the whole Bible) it is valuable to pay attention
to the original Hebrew parshahs (chapters or sections) as written in the
parchment scroll as opposed to the sometimes arbitrary chapter breaks
that are conventionally used in the majority of printed Bibles.
In many printed Hebrew Bibles (but not in the written scroll), the
parshah breaks are indicated by an enlarged Peh indicating PARSHAH
PETHUHAH, an "open parshah", or an enlarged Samach indicated PARSHAH
SETHUMAH, a "closed parshah". A Parshah Pethuhah is a more decisive
break from what went before than a Parshah Sethumah, as suggested by the
manner in which they are respectively written in the scroll. In the
case of the parshah Pethuhah, the space that separates it from the
preceding section is wider and more obvious than in the case of a
Parshah Sethumah.
A Parshah Pethuhah is the equivalent of a chapter in itself – a section
of the text that has own theme and purpose. A Parshah Sethumah is less
separate from the Parshah that precedes it – it is more like a section
break within a chapter.
Today's text, Hosea Chapters 5-6, makes up one whole prophecy. Ch 5 v 1
marks the start of a new Parshah Pethuhah that runs until the end of Ch 5
v 7. Ch 5 Verse 8, "Blast the shofar…" begins a Parshah Sethumah which
runs continuously in the parchment scroll until the end of Ch 6 v 11.
Thus the chapter break after 5:15 is arbitrary, and while it highlights
the call for repentance in 6:1, it actually disrupts the continuity of
the prophecy as a whole and its meaning. The real break in the prophecy
is where the Parshah Sethumah starts at 5:8: this creates a pause in the
prophecy before it continues further amplifying on the theme with which
it started. Verses 5:1-7 are Introductory; verse 5:8-6:11 are
elaboration.
V 1. This is a prophecy addressed to the heart of Judah no less than it
is to the Ten Tribes, "Israel". RaDak explains (ad loc.) that the
address to the Cohanim-priests and the House of Israel is directed in
particular to Judah, who is here included in the generic Israel. The
priests here are the true priests of God, who served in His Temple in
Jerusalem in the territory of Judah.
Daily Zohar # 1122 – The Third Holy Temple – part 1
Can we do תפילות prayers for:
**Daily Zohar**?
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?
| |
Click here on the blog title below to view it on the website together with the commentary.
Click Here -> Daily Zohar # 1122 – The Third Holy Temple – part 1
2013-01-26 22:38:00-05
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Boker Tov Israel let we together Pray Tehilim 113
‘Jas 1:1
Ya'akov, eved (servant) of Yahweh (that’s you Yehudah and Ephraim!) and of
Rebbe, Melech HaMashiach Adoneinu (our Master) Yehoshua; To the Shneym Asar
HaShevatim (Twelve Tribes) in the Galuth (diasporah), Shalom!’
Psa 113:1 Praise ye Yahweh. Praise O ye avadim (servants)
of Yahweh, praise the Shem (Name) of Yahweh.
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