Can we do תפילות prayers for:
Rabbi Dovid Siegel and Torah.org?
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?
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Haftorah
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by Rabbi Dovid Siegel
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Parshas Vaeschanan & Shabbos Nachamu
Yeshaya 40:1
This week's haftorah introduces a
special series of haftorah readings related to our final redemption. In
this opening one the prophet Yeshaya delivers the Jewish people warm
words of comfort from Hashem. After over one thousand years of exile the
time will finally arrive for the Jewish nation to return to Hashem and
His Promised Land. But, as Chazal explain (see Yalkut Shimoni Yeshaya
443, 445) the painful scars of exile, persecution, and rejection will
remain fresh in their minds and it will be difficult to approach Hashem
and rebuild a relationship. In addition, they will remember vividly all
their acts of defiance and will be embarrassed to return to Hashem.
Hashem therefore turns to His nation and expresses to them warm words of
comfort and console.
Hashem instructs the prophet Yeshaya, "Speak to the heart of
Jerusalem and call her because her long term has been served and her sin
has been forgiven." (40:2) After all of this time, the Jewish people
will find it difficult to accept that Hashem is truly interested in
them. Although, the time for redemption has arrived they have not
thoroughly cleansed themselves from all of their wrongdoings. They
question how they could entertain establishing a perfect relationship
with Hashem without having even perfected their ways. Hashem responds,
"Her sins have been forgiven because she suffered an abundant and full
measure for them." (ibid.) The Malbim (ad loc.) explains this to mean
that the harsh severity of their sufferings will compensate for their
incomplete steps of repentance. The Jewish people deserve their
redemption after enduring and outliving the most horrifying and tragic
experiences with steadfast faith in Hashem. During their painful exile
they consistently demons
trated unwavering commitment to Hashem and an inseparable attachment to
Him.
Our Chazal (see Yalkut Shimoni Yeshaya 443, Beraishis 162) share
with us an additional dimension about Yeshaya's words of comfort. They
quote a passage in Shir Hashirim referring to the era of the final
redemption and the profound statement the Jewish people will make then.
They plead to Hashem, "If only, You could be like a brother to me."
(Shir Hashirim 8:1) Chazal see this brotherly relationship as a
reference to the indescribable compassion that Yosef Hatzadik showed his
brothers. After the atrocious behavior the tribes displayed towards
Yosef they could never forgive themselves for those misguided actions.
They therefore delivered a message to Yosef beseeching Him to forgive
them without harboring any ill feelings towards them. In response to
their plea, the Torah states "And Yosef
comforted them and spoke to their hearts." (Breishis 50:21) Chazal
explain that mere words of comfort and assurance were not sufficient to
allay their fears. Yosef therefore saw it appropr
iate to appeal to their hearts and redirect their thinking. He
convinced his brothers how meaningful they were to him and how their
safety and prominence served as key factors in his attaining and
maintaining his position of glory.
The Jewish people express their wish that Hashem act in this same
manner with them. They find it impossible to forgive themselves for all
the wrong they have done to Hashem. However, as Yosef appealed to his
brothers' hearts and redirected their thinking, Hashem can certainly do
the same. They plead with Hashem to remove any trace of ill feelings for
all their years of unfairness to Him. Chazal conclude that as Yosef
allayed his brothers' fears Hashem will do the same for His people.
Therefore, when instructing Yeshaya to comfort the Jewish people, Hashem
states, "Comfort them and speak to their hearts." Yeshaya, as Yosef, is
charged with a mission of conveying to the Jewish people how
significant each and every one of them is to Hashem.
Yeshaya faithfully says to the Jews, "Hashem will lead you like a
shepherd tends his flock, gathers them in his arm, carries them in his
bosom and gently leads young ones." (40: 11) Yeshaya informs them that
Hashem does care about every Jewish soul as a shepherd cares for each of
his sheep. Although the Jewish people had previously strayed and
suffered so much for their wrongdoing Hashem still cares about them in
indescribable measures. Yeshaya beckons the Jews not to be hesitant or
embarrassed to return. Hashem cares so much for each one of them that He
will personally escort them back to Him.
Yeshaya continues, " Who measured the depths of the water by his
fists, the span of the heavens by his hand, the width of the land by the
measure of three fingers or the weight of mountains and hills on a
scale? Behold the nations are but a remaining drop in a bucket, the rust
of a scale." (40: 12,15) Although in our eyes, the entire world and its
inhabitants are of enormous proportions, in the eyes of Hashem they are
but tiny miniscule dots. They all serve a general purpose but the
concern and focus of Hashem is not specifically upon them. Yeshaya
concludes, "Lift your eyes heavenward and see who created these, He who
brings out the myriads by number and to each He calls by name. (40: 26)
The prophet is referring to the millions of stars found in the heaven.
Each of them serves a specific purpose and is identified by name at all
times. Each star is significant and every one occupies a prominent
position in the master plan of Hashem.
In view of all the above we can suggest the following interpretation
to the final words of the haftorah. Dovid Hamelech in Sefer Tehillim
(Psalm 147) makes a similar reference to the stars in the heavens. He
says, "Hashem is the builder of Yerushalayim; He will gather in the
dispersed of Israel. He counts the stars by number, to all He calls by
name. (147: 2,4) The Ibn Ezra interprets Dovid Hamelech's profound
verses in the following manner. The Jewish people have been scattered
all over the world which should be indicative of their insignificance.
To this Dovid Hamelech responds and reminds us that the stars are also
scattered over the vast span of the horizon. However, Hashem knows every
one of them and identifies him by name and purpose. In this same vein
Hashem knows every Jewish person and identifies with him by his
individual name and purpose. Following this thought we can appreciate
Yeshaya's words in this same manner. At the time of redemption Hashem
will display
His appreciation for each and every Jewish soul and personally escort
him back to Eretz Yisroel. Every Jewish person counts because he
occupies an important role in the scheme of the glory of Hashem. To
Hashem every Jewish soul is greatly significant because his personal
role adds a unique and distinct dimension to the majesty of Hashem. May
we merit soon the realization of these comforting words with the coming
of Mashiach and the ingathering of the exiles. |
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Haftorah, Copyright © 2012 by Rabbi Dovid Siegel and Torah.org. The author is Rosh Kollel of Kollel Toras Chaim of Kiryat Sefer, Israel. Kollel Toras Chesed
3732 West Dempster
Skokie, Illinois 600
76
Phone: 847-674-7959Fax: 847-674-4023
kollel@arlin.net
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Please Say Yes to Abba Yahweh and His Laws.
Please read the Mitzvoth go to: Positive Commandments and the Negative
Commandments), easy to read. It is very important
to know them. For, the understanding of the rest of The Scriptures.
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, Thou hast
ordained them (these Chaldean) for reproof.
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
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