Friday, August 10, 2012

Orot Haparasha - Parshat Ekev

Can we do תפילות prayers for:

Rav Dani Isaac and Beit Orot?

So that through them The האור Light, רפואה The Healing and The ואהבה 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 Ekev
From the teachings of Rav Dani Isaac, Rosh Hayeshiva
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"And now, Israel, what is Hashem asking of you, except that you should fear Hashem your G-d, walk in His ways, love Him, and serve Hashem your G-d with all your heart and all your soul. To keep the mitzvot of Hashem and His statutes, which I am commanding you today, for your good" (x, 12-13).

The Gemara in Berachot (33b) states: "Said Rabbi Chanina: All is in the hands of Heaven except for the fear of Heaven, as it says, 'And now, Israel, what is Hashem asking of you, except that you should fear.' Now is the fear of Heaven a small matter? Did not Rabbi Chanina state in the name of Rabbi Shimon ben Yochai: Hakadosh Baruch Hu has nothing in his archives except a treasury of fear of Heaven, as it says, 'The fear of Hashem is His treasure'? Yes - for Moshe it is a small matter, as Rabbi Chanina said: This is comparable to man who is asked for a large vessel and he has it; it seems to him a small vessel. [If he is asked for] a small one but he does not have it, it seems to him a large vessel."

Many ask about this Gemara: did not Moshe know that what he considered a small vessel is seen by others as a lofty level which is difficult to attain? If this is a hard requirement for others, why does Moshe ignore this, and demand that everyone live at his level? Is Moshe detached from the people? (Today, too, we hear similar claims against the Rabbis' leadership, that they are detached from the people and reality. They sit in their ivory towers of learning and send forth slogans regarding the love of Israel at a time when all is burning around them. They speak of great and deep powers of belief at a time that appears to present a crisis of faith.)

Yet an examination of the words of the Gemara will clarify matters. Rabbi Chanina suggested a parable of a person who is asked for a large vessel and he has it, that it seems to him to be a small vessel etc. this parable does not only refer to Moshe who possesses the vessel whereas we do not have it. Rather, all possess the vessel. The fear of Heaven refers to the relationship between the world and man and between Hakadosh Baruch Hu: the understanding of the all-encompassing Divinity, as opposed to the nullity of humanity, the unchanging totality of Hakadosh Baruch Hu versus the fleeting and feeble nature of humankind. Man, as one possessing a soul that emanates from lofty Divinity which knows that its entire essence and self comes directly from the Divine, if he will only remove the foreskin of his heart which covers the purity of life, he will achieve true fear of Heaven. Fear of Heaven is the more natural and profound state of our souls, yet we ignore it and so it appears to us to be a vessel we do not possess. When the Gemara says that for Moshe fear of Heaven is a small matter, it refers to Moshe's perspective towards us, meaning that for our pure selves the fear of Heaven is a small matter. The problem is that we reflect on ourselves from a narrow and partial viewpoint, and therefore fear of Heaven appears to us to be a tall mountain that we are unable to climb. We are demanded to open are our eyes and reflect with a more correct and perfect viewpoint, that of Moshe. (The arguments that we quoted earlier against the Rabbis can be treated likewise. It can be claimed that many times these notions stem from the external aspect of life and reality. Were these people to reflect on the depths of life and on the revelation of the hidden Divine truth, they would discover that the words of the sages are true.)

This is why Moshe concludes, "To keep the mitzvot of Hashem... for your good" (13). Fear of Heaven and the service of Hashem do not demand of a person that he break his strengths and enslave his own self to G-d, but rather they form the true expression of our selves, and this is therefore our true good, that is, 'for your good.' It can be suggested that this is also Moshe's meaning when he says, "... what is Hashem asking of you..." - fear of heaven is of you, it is with you, and it does not require the breaking of any of your life's strengths. Moshe opens with "And now, Israel, what is Hashem asking of you..." Rashi explains: "Even though you have done all this, His compassion and affection is still held out towards you, and despite all your sins He asks of you only that you should fear."

According to our approach, a slightly different explanation can be offered. Moshe Rabeinu reminds the children of Israel that as soon as they received the Torah they sinned with the golden calf, and he also mentions that "At Tav'erah and at Massah and at Kivrot Hata'avah, you angered Hashem" (ix, 22), and he continues by hinting at the sin of the spies: "And when Hashem sent you from Kadesh Barnea saying, 'Ascend and conquer the land that I have given you,' but you rebelled against the word of Hashem your G-d, and you did not believe in Him, nor did you listen to His voice" (23), and Moshe summarizes: "You have been rebellious towards Hashem your G-d from the day I have known you" (24). He mentions all these sins in the middle of his account of the golden calf even though chronologically they do not belong here. Moshe opens the subsequent parsha with "And now, Israel, what is Hashem asking of you, except that you should fear Hashem your G-d..." (12), thereby teaching us that despite all these serious sins we are still commanded regarding the fear of Hashem, for it exists inside us and its roots cannot be damaged. Although our external sins hide our pure, Divine soul from us, the inner truth is always present, even at the hour of sin. The previous chapter (the chapter of the golden calf) concludes with the pasuk: "And Hashem said to me, Arise and go travel before the people, that they should come and inherit the land which I swore to their fathers to give them" (10-11); the command concerning the fear of Hashem follows immediately. The Torah places the inheritance of the land alongside the fear of Heaven. We also find this connection earlier, in chapter viii. "And you shall keep the mitzvot of Hashem your G-d, to go in His ways and to fear Him. For Hashem your G-d is bringing you to a good land, a land of steams of water, of fountains and depths, springing forth in valleys and hills" (6-7). In chapter viii the fear of Heaven precedes the land, whereas in chapter x the land comes before the fear of Heaven. Eretz Yisrael possesses powerful forces, both material and spiritual, that can lead to a lofty and pure fear of Heaven. Conversely, these forces can cause confusion and the feeling that everything is dependent on our actions and strength alone. Therefore, in preparation to entering the land the Torah emphasizes the fear of Heaven to us (chapter viii), and after we arrive in the land we must elevate the fear of Heaven to loftier heights and then it will be a loftier fear (chapter x). (In our day the need for fear of Heaven in our connection to the land is most evident, as those who connected to the land without the fear of Heaven have wearied of the effort required to settle the land in its entirety. Those who posses only a low level of fear of Heaven do not have a full understanding of the centrality of Eretz Yisrael to the service of Hashem, and that the practical connection to Eretz Yisrael will raise them up to a pure and complete fear of Hashem.)

When Avraham Aveinu stays in Gerar, "And Avraham said about Sarah his wife, 'She is my sister'..." (Beraishit xx, 22). Avimelech calls for Avraham: "And he said to him, What have you done to us, and what is my sin to you?" (9) "And Avraham said: for I said, yet there is no fear of G-d in this place, and they will kill me over the matter of my wife" (11). The Netziv explains: "Although here in Gerar one does find common decency and human morals, yet this does not result from fear of G-d but rather from human intelligence. Someone who possesses no fear of G-d cannot, however, overcome his inclination, which influences the mind of man." Without fear of Heaven the "moral" person can cause many wrongs. Rav Kook writes in a similar vein: "Secular morality boasts no depths and does not enter the inner parts of the soul, even though it influences a person for the good through his recognizing what is upright in words of sense, (nonetheless) this guidance cannot withstand the storms of various lusts when they make a powerful appearance. It is all the more true that this forced morality cannot guide the generality, the human community in all its depth and size. There is no other method but that we should be guided by the Divine morality" (Orot Hakodesh III, p. 2).

When the nation is being formed as a generality, rather than as individuals, there is a great need for the Divine morality that stems from a lofty fear of Heaven. We see with our own eyes people who assert "morality" and "justice" acting in destructive, rather than moral, ways, and all this with great force because of the increase of our strengths in Eretz Yisrael. We have confidence in the inner purity of the nation as a whole, and the lofty fear of Heaven will undoubtedly be revealed out of all the darkness and crises, and we will all speedily merit the light of Hashem.

Shabbat Shalom from Beit Orot in Yerushalayim

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Beit Orot
"Building & Reclaiming Yerushalayim"
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Jerusalem 97400
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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 (no other people) 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 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 (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 Mosheh Rabbeinu 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