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!’

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?

   

AZAMRA INSTITUTE POB 50037 Jerusalem 91500 Israel www.azamra.org NEWS & DIARY Edited by Rabbi Avraham ben Yaakov Greenbaum Author of "Rabbi Nachman's Advice", "Secrets of the Future Temple" and other works on Kabbalah, Chassidut, spiritual growth, preventive healthcare, healing and environmental responsibility 16 Shevat 5773 / 27 January 2013

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 Click/Touch here to listen to the Daily Zohar

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.

Beit Orot: Orot Haparasha - Beshalach

Can we do תפילות prayers for:

The Irving Moskowitz Yeshiva & Campus
Yeshivat Beit Orot - The Hesder Yeshiva on Har Hazeitim in Yerushalayim and Rav Dani Isaac, Rosh Hayeshiva?

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?

The Irving Moskowitz Yeshiva & Campus
Yeshivat Beit Orot - The Hesder Yeshiva on Har Hazeitim in Yerushalayim
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OROT HAPARSHA
Parshat Beshalach
From the teachings of Rav Dani Isaac, Rosh Hayeshiva
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The wonderful miracle of the splitting of the Red Sea enables Am Yisrael to recognize "the great hand that Hashem placed upon Egypt," and as a result, "[and] the people feared Hashem, and they believed in Hashem and in Moshe His servant" (xiv, 31). At the splitting of the Red Sea, Am Yisrael recognizes the complete nullification of everything in relation to the Divine greatness, as the sea, with all its strengths and powerful forces, which can destroy cities and kill tens of thousands of people in a few minutes (e.g. the tsunami disaster), this sea flees in panic and nullification from before Hashem, as King David says, "The sea saw and fled..." (Tehillim, 114). The earth also fears Hakadosh Boruch Hu, as it says, "From before the Master the earth shook..."