The Parshah of Nitzavim.

[Ephraim Ben Noach]

[Ephraim Ben Noach]

 

[Ephraim Ben Noach]

[Ephraim Ben Noach]

[Ephraim Ben Noach]

[Ephraim Ben Noach]

http://www.chabad.org/parshah/torahreading.asp?AID=36239&p=complete

 1st PortionChapter 299. You are all standing this day before the Lord, your G-d the leaders of your tribes, your elders and your officers, every man of Israel, ט. אַתֶּם נִצָּבִים הַיּוֹם כֻּלְּכֶם לִפְנֵי יְהֹוָה אֱלֹהֵיכֶם רָאשֵׁיכֶם שִׁבְטֵיכֶם זִקְנֵיכֶם וְשֹׁטְרֵיכֶם כֹּל אִישׁ יִשְׂרָאֵל:
10. your young children, your women, and your convert who is within your camp both your woodcutters and your water drawers, י. טַפְּכֶם נְשֵׁיכֶם וְגֵרְךָ אֲשֶׁר בְּקֶרֶב מַחֲנֶיךָ מֵחֹטֵב עֵצֶיךָ עַד שֹׁאֵב מֵימֶיךָ:
11. that you may enter the covenant of the Lord, your G-d, and His oath, which the Lord, your G-d, is making with you this day, יא. לְעָבְרְךָ בִּבְרִית יְהֹוָה אֱלֹהֶיךָ וּבְאָלָתוֹ אֲשֶׁר יְהֹוָה אֱלֹהֶיךָ כֹּרֵת עִמְּךָ הַיּוֹם:
2nd PortionChapter 2912. in order to establish you this day as His people, and that He will be your G-d, as He spoke to you, and as He swore to your forefathers to Abraham, to Isaac, and to Jacob. יב. לְמַעַן הָקִים אֹתְךָ הַיּוֹם לוֹ לְעָם וְהוּא יִהְיֶה לְּךָ לֵאלֹהִים כַּאֲשֶׁר דִּבֶּר לָךְ וְכַאֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב:
13. But not only with you am I making this covenant and this oath, יג. וְלֹא אִתְּכֶם לְבַדְּכֶם אָנֹכִי כֹּרֵת אֶת הַבְּרִית הַזֹּאת וְאֶת הָאָלָה הַזֹּאת:
14. but with those standing here with us today before the Lord, our G-d, and [also] with those who are not here with us, this day. יד. כִּי אֶת אֲשֶׁר יֶשְׁנוֹ פֹּה עִמָּנוּ עֹמֵד הַיּוֹם לִפְנֵי יְהֹוָה אֱלֹהֵינוּ וְאֵת אֲשֶׁר אֵינֶנּוּ פֹּה עִמָּנוּ הַיּוֹם:
3rd PortionChapter 2915. For you know how we dwelled in the land of Egypt, and how we passed among the nations through which you passed. טו. כִּי אַתֶּם יְדַעְתֶּם אֵת אֲשֶׁר יָשַׁבְנוּ בְּאֶרֶץ מִצְרָיִם וְאֵת אֲשֶׁר עָבַרְנוּ בְּקֶרֶב הַגּוֹיִם אֲשֶׁר עֲבַרְתֶּם:
16. And you saw their abominations and their repugnant idols [of] wood and stone, silver and gold which were with them. טז. וַתִּרְאוּ אֶת שִׁקּוּצֵיהֶם וְאֵת גִּלֻּלֵיהֶם עֵץ וָאֶבֶן כֶּסֶף וְזָהָב אֲשֶׁר עִמָּהֶם:
17. Perhaps there is among you a man, woman, family, or tribe, whose heart strays this day from the Lord, our G-d, to go and worship the deities of those nations. Perhaps there is among you a root that produces hemlock and wormwood. יז. פֶּן יֵשׁ בָּכֶם אִישׁ אוֹ אִשָּׁה אוֹ מִשְׁפָּחָה אוֹ שֵׁבֶט אֲשֶׁר לְבָבוֹ פֹנֶה הַיּוֹם מֵעִם יְהֹוָה אֱלֹהֵינוּ לָלֶכֶת לַעֲבֹד אֶת אֱלֹהֵי הַגּוֹיִם הָהֵם פֶּן יֵשׁ בָּכֶם שֹׁרֶשׁ פֹּרֶה רֹאשׁ וְלַעֲנָה:
18. And it will be, when he [such a person] hears the words of this oath, that he will bless himself in his heart, saying, "I will have peace, even if I follow my heart's desires," in order to add the [punishment for the] unintentional sins [of this man] to that of [his] intentional sins. יח. וְהָיָה בְּשָׁמְעוֹ אֶת דִּבְרֵי הָאָלָה הַזֹּאת וְהִתְבָּרֵךְ בִּלְבָבוֹ לֵאמֹר שָׁלוֹם יִהְיֶה לִּי כִּי בִּשְׁרִרוּת לִבִּי אֵלֵךְ לְמַעַן סְפוֹת הָרָוָה אֶת הַצְּמֵאָה:
19. The Lord will not be willing to forgive him; rather, then, the Lord's fury and His zeal will fume against that man, and the entire curse written in this book will rest upon him, and the Lord will obliterate his name from beneath the heavens. יט. לֹא יֹאבֶה יְהֹוָה סְלֹחַ לוֹ כִּי אָז יֶעְשַׁן אַף יְהֹוָה וְקִנְאָתוֹ בָּאִישׁ הַהוּא וְרָבְצָה בּוֹ כָּל הָאָלָה הַכְּתוּבָה בַּסֵּפֶר הַזֶּה וּמָחָה יְהֹוָה אֶת שְׁמוֹ מִתַּחַת הַשָּׁמָיִם:
20. And the Lord will separate him for evil, out of all the tribes of Israel, according to all the curses of the covenant, written in this Torah scroll. כ. וְהִבְדִּילוֹ יְהֹוָה לְרָעָה מִכֹּל שִׁבְטֵי יִשְׂרָאֵל כְּכֹל אָלוֹת הַבְּרִית הַכְּתוּבָה בְּסֵפֶר הַתּוֹרָה הַזֶּה:
21. And a later generation, your descendants, who will rise after you, along with the foreigner who comes from a distant land, will say, upon seeing the plagues of that land and the diseases with which the Lord struck it: כא. וְאָמַר הַדּוֹר הָאַחֲרוֹן בְּנֵיכֶם אֲשֶׁר יָקוּמוּ מֵאַחֲרֵיכֶם וְהַנָּכְרִי אֲשֶׁר יָבֹא מֵאֶרֶץ רְחוֹקָה וְרָאוּ אֶת מַכּוֹת הָאָרֶץ הַהִוא וְאֶת תַּחֲלֻאֶיהָ אֲשֶׁר חִלָּה יְהֹוָה בָּהּ:
22. Sulfur and salt have burned up its entire land! It cannot be sown, nor can it grow [anything], not [even] any grass will sprout upon it. It is like the overturning of Sodom, Gemorrah, Admah and Zeboiim, which the Lord overturned in His fury and in His rage. כב. גָּפְרִית וָמֶלַח שְׂרֵפָה כָל אַרְצָהּ לֹא תִזָּרַע וְלֹא תַצְמִחַ וְלֹא יַעֲלֶה בָהּ כָּל עֵשֶׂב כְּמַהְפֵּכַת סְדֹם וַעֲמֹרָה אַדְמָה [וצביים] וּצְבוֹיִם אֲשֶׁר הָפַךְ יְהֹוָה בְּאַפּוֹ וּבַחֲמָתוֹ:
23. And all the nations will say, Why did the Lord do so to this land? What [is the reason] for this great rage of fury? כג. וְאָמְרוּ כָּל הַגּוֹיִם עַל מֶה עָשָׂה יְהֹוָה כָּכָה לָאָרֶץ הַזֹּאת מֶה חֳרִי הָאַף הַגָּדוֹל הַזֶּה:
24. Then they will say, It is because they abandoned the covenant of the Lord, G-d of their fathers, [the covenant] which He made with them when He took them out of the land of Egypt, כד. וְאָמְרוּ עַל אֲשֶׁר עָזְבוּ אֶת בְּרִית יְהֹוָה אֱלֹהֵי אֲבֹתָם אֲשֶׁר כָּרַת עִמָּם בְּהוֹצִיאוֹ אֹתָם מֵאֶרֶץ מִצְרָיִם:
25. For they went and served other deities, prostrating themselves to them deities which they had not known, and which He had not apportioned to them. כה. וַיֵּלְכוּ וַיַּעַבְדוּ אֱלֹהִים אֲחֵרִים וַיִּשְׁתַּחֲווּ לָהֶם אֱלֹהִים אֲשֶׁר לֹא יְדָעוּם וְלֹא חָלַק לָהֶם:
26. And the Lord's fury raged against that land, bringing upon it the entire curse written in this book. כו. וַיִּחַר אַף יְהֹוָה בָּאָרֶץ הַהִוא לְהָבִיא עָלֶיהָ אֶת כָּל הַקְּלָלָה הַכְּתוּבָה בַּסֵּפֶר הַזֶּה:
27. And the Lord uprooted them from upon their land, with fury, anger and great wrath, and He cast them to another land, as it is this day. כז. וַיִּתְּשֵׁם יְהֹוָה מֵעַל אַדְמָתָם בְּאַף וּבְחֵמָה וּבְקֶצֶף גָּדוֹל וַיַּשְׁלִכֵם אֶל אֶרֶץ אַחֶרֶת כַּיּוֹם הַזֶּה:
28. The hidden things belong to the Lord, our G-d, but the revealed things apply to us and to our children forever: that we must fulfill all the words of this Torah. כח. הַנִּסְתָּרֹת לַיהֹוָה אֱלֹהֵינוּ וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ עַד עוֹלָם לַעֲשׂוֹת אֶת כָּל דִּבְרֵי הַתּוֹרָה הַזֹּאת:
4th PortionChapter 301. And it will be, when all these things come upon you the blessing and the curse which I have set before you that you will consider in your heart, among all the nations where the Lord your G-d has banished you, א. וְהָיָה כִי יָבֹאוּ עָלֶיךָ כָּל הַדְּבָרִים הָאֵלֶּה הַבְּרָכָה וְהַקְּלָלָה אֲשֶׁר נָתַתִּי לְפָנֶיךָ וַהֲשֵׁבֹתָ אֶל לְבָבֶךָ בְּכָל הַגּוֹיִם אֲשֶׁר הִדִּיחֲךָ יְהֹוָה אֱלֹהֶיךָ שָׁמָּה:
2. and you will return to the Lord, your G-d, with all your heart and with all your soul, and you will listen to His voice according to all that I am commanding you this day you and your children, ב. וְשַׁבְתָּ עַד יְהֹוָה אֱלֹהֶיךָ וְשָׁמַעְתָּ בְקֹלוֹ כְּכֹל אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם אַתָּה וּבָנֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשֶׁךָ:
3. then, the Lord, your G-d, will bring back your exiles, and He will have mercy upon you. He will once again gather you from all the nations, where the Lord, your G-d, had dispersed you. ג. וְשָׁב יְהֹוָה אֱלֹהֶיךָ אֶת שְׁבוּתְךָ וְרִחֲמֶךָ וְשָׁב וְקִבֶּצְךָ מִכָּל הָעַמִּים אֲשֶׁר הֱפִיצְךָ יְהֹוָה אֱלֹהֶיךָ שָׁמָּה:
4. Even if your exiles are at the end of the heavens, the Lord, your G-d, will gather you from there, and He will take you from there. ד. אִם יִהְיֶה נִדַּחֲךָ בִּקְצֵה הַשָּׁמָיִם מִשָּׁם יְקַבֶּצְךָ יְהֹוָה אֱלֹהֶיךָ וּמִשָּׁם יִקָּחֶךָ:
5. And the Lord, your G-d, will bring you to the land which your forefathers possessed, and you [too] will take possession of it, and He will do good to you, and He will make you more numerous than your forefathers. ה. וֶהֱבִיאֲךָ יְהֹוָה אֱלֹהֶיךָ אֶל הָאָרֶץ אֲשֶׁר יָרְשׁוּ אֲבֹתֶיךָ וִירִשְׁתָּהּ וְהֵיטִבְךָ וְהִרְבְּךָ מֵאֲבֹתֶיךָ:
6. And the Lord, your G-d, will circumcise your heart and the heart of your offspring, [so that you may] love the Lord your G-d with all your heart and with all your soul, for the sake of your life. ו. וּמָל יְהֹוָה אֱלֹהֶיךָ אֶת לְבָבְךָ וְאֶת לְבַב זַרְעֶךָ לְאַהֲבָה אֶת יְהֹוָה אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ לְמַעַן חַיֶּיךָ:
5th PortionChapter 307. And the Lord, your G-d, will place all these curses upon your enemies and upon your adversaries, who pursued you. ז. וְנָתַן יְהֹוָה אֱלֹהֶיךָ אֵת כָּל הָאָלוֹת הָאֵלֶּה עַל אֹיְבֶיךָ וְעַל שֹׂנְאֶיךָ אֲשֶׁר רְדָפוּךָ:
8. And you will return and listen to the voice of the Lord, and fulfill all His commandments, which I command you this day. ח. וְאַתָּה תָשׁוּב וְשָׁמַעְתָּ בְּקוֹל יְהֹוָה וְעָשִׂיתָ אֶת כָּל מִצְוֹתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם:
9. And the Lord, your G-d, will make you abundant for good in all the work of your hands, in the fruit of your womb, in the fruit of your livestock, and in the fruit of your soil. For the Lord will once again rejoice over you for good, as He rejoiced over your forefathers, ט. וְהוֹתִירְךָ יְהֹוָה אֱלֹהֶיךָ בְּכֹל מַעֲשֵׂה יָדֶךָ בִּפְרִי בִטְנְךָ וּבִפְרִי בְהֶמְתְּךָ וּבִפְרִי אַדְמָתְךָ

[Ephraim Ben Noach]

10. when you obey the Lord, your G-d, to observe His commandments and His statutes written in this Torah scroll, [and] when you return to the Lord, your G-d, with all your heart and with all your soul. י. כִּי תִשְׁמַע בְּקוֹל יְהֹוָה אֱלֹהֶיךָ לִשְׁמֹר מִצְוֹתָיו וְחֻקֹּתָיו הַכְּתוּבָה בְּסֵפֶר הַתּוֹרָה הַזֶּה כִּי תָשׁוּב אֶל יְהֹוָה אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשֶׁךָ:
6th PortionChapter 3011. For this commandment which I command you this day, is not concealed from you, nor is it far away. יא. כִּי הַמִּצְוָה הַזֹּאת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לֹא נִפְלֵאת הִוא מִמְּךָ וְלֹא רְחֹקָה הִוא:
12. It is not in heaven, that you should say, "Who will go up to heaven for us and fetch it for us, to tell [it] to us, so that we can fulfill it?" יב. לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה:
13. Nor is it beyond the sea, that you should say, "Who will cross to the other side of the sea for us and fetch it for us, to tell [it] to us, so that we can fulfill it?" יג. וְלֹא מֵעֵבֶר לַיָּם הִוא לֵאמֹר מִי יַעֲבָר לָנוּ אֶל עֵבֶר הַיָּם וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה:
14. Rather,[this] thing is very close to you; it is in your mouth and in your heart, so that you can fulfill it. יד. כִּי קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשֹׂתוֹ:
7th PortionChapter 3015. Behold, I have set before you today life and good, and death and evil, טו. רְאֵה נָתַתִּי לְפָנֶיךָ הַיּוֹם אֶת הַחַיִּים וְאֶת הַטּוֹב וְאֶת הַמָּוֶת וְאֶת הָרָע:
16. inasmuch as I command you this day to love the Lord, your G-d, to walk in His ways, and to observe His commandments, His statutes, and His ordinances, so that you will live and increase, and the Lord, your G-d, will bless you in the land to which you are coming to take possession of it. טז. אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לְאַהֲבָה אֶת יְהֹוָה אֱלֹהֶיךָ לָלֶכֶת בִּדְרָכָיו וְלִשְׁמֹר מִצְוֹתָיו וְחֻקֹּתָיו וּמִשְׁפָּטָיו וְחָיִיתָ וְרָבִיתָ וּבֵרַכְךָ יְהֹוָה אֱלֹהֶיךָ בָּאָרֶץ אֲשֶׁר אַתָּה בָא שָׁמָּה לְרִשְׁתָּהּ:
17. But if your heart deviates and you do not listen, and you will be drawn astray, and you will prostrate yourself to other deities and serve them, יז. וְאִם יִפְנֶה לְבָבְךָ וְלֹא תִשְׁמָע וְנִדַּחְתָּ וְהִשְׁתַּחֲוִיתָ לֵאלֹהִים אֲחֵרִים וַעֲבַדְתָּם:
18. I declare to you this day, that you will surely perish, and that you will not live long days on the land, to which you are crossing the Jordan, to come and take possession thereof. יח. הִגַּדְתִּי לָכֶם הַיּוֹם כִּי אָבֹד תֹּאבֵדוּן לֹא תַאֲרִיכֻן יָמִים עַל הָאֲדָמָה אֲשֶׁר אַתָּה עֹבֵר אֶת הַיַּרְדֵּן לָבֹא שָׁמָּה לְרִשְׁתָּהּ:
19. This day, I call upon the heaven and the earth as witnesses [that I have warned] you: I have set before you life and death, the blessing and the curse. You shall choose life, so that you and your offspring will live; יט. הַעִידֹתִי בָכֶם הַיּוֹם אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ הַחַיִּים וְהַמָּוֶת נָתַתִּי לְפָנֶיךָ הַבְּרָכָה וְהַקְּלָלָה וּבָחַרְתָּ בַּחַיִּים לְמַעַן תִּחְיֶה אַתָּה וְזַרְעֶךָ:
20. To love the Lord your G-d, to listen to His voice, and to cleave to Him. For that is your life and the length of your days, to dwell on the land which the Lord swore to your forefathers to Abraham, to Isaac, and to Jacob to give to them. כ. לְאַהֲבָה אֶת יְהֹוָה אֱלֹהֶיךָ לִשְׁמֹעַ בְּקֹלוֹ וּלְדָבְקָה בוֹ כִּי הוּא חַיֶּיךָ וְאֹרֶךְ יָמֶיךָ לָשֶׁבֶת עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּע יְהֹוָה לַאֲבֹתֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לָתֵת לָהֶם:


The text on this page contains sacred literature. Please do not deface or discard.

[Ephraim Ben Noach]

http://www.chabad.org/parshah/article_cdo/aid/562389/jewish/Haftorah-in-a-Nutshell.htm

Nitzavim Haftorah in a Nutshell


"Isaiah 61:10-63:9"
This week's "haftorah" is the seventh and final installment of a series of seven "Haftarot of Consolation." These seven"haftarot" commence on the Shabbat following Tisha b'Avand continue until Rosh Hashanah.
The prophet begins on a high note, describing the great joy that we will experience with the Final Redemption, comparing it to the joy of a newly married couple.
Isaiah than declares his refusal to passively await the Redemption: "For Zion's sake I will not remain silent, and for Jerusalem's sake I will not be still, until her righteousness emerges like shining light..." He implores the stones of Jerusalem not to be silent, day or night, untilG‑d restores Jerusalem and establishes it in glory.
The "haftorah" then recounts G-d's oath to eventually redeem Zion, when the Jews will praise G-d in Jerusalem. The "haftorah" also contains a description of the punishment G‑d will mete out to Edom and the enemies ofIsrael.
Isaiah concludes with the famous statement:
""In all [Israel's] afflictions, He, too, is afflicted, and the angel of His presence redeemed them..." "
Like a loving father who shares the pain of his child, G-d, too, shares the pain of His people, and awaits the redemption along with them.

[Ephraim Ben Noach]

[Ephraim Ben Noach]

[Ephraim Ben Noach]

[Ephraim Ben Noach]

http://soulmazal.blogspot.com/2012/09/shem-and-future-ger.html?m=1

 Parashat Nitzavim: The Voice of ShemRabbi David Katz In this week’s Parsha we find a thread running through it, one that quite literally explains Jewish History from the eyes of the constant creation of the Noahide from its inception, all the way to Shem, his Voice, and his relevance to the Complete Redemption of the Messianic era. The Torah in Devarim 29:10 in conjunction with Devarim 29:14 state the following two scenarios: “Gerim” who semi - converted out of improper fear, as opposed to the Love of God that would develop into the Awe of God, amongst the many who would stand present in the current covenant upon entry into the Holy Land, and the Torah then closes its demands by stating those who are in fact present here – today, and curiously enough those who are not present today, i.e. future generations, states “Rashi” [Bible Commentator] there. The simple explanation of these two concepts are: ill-advised [semi and whole] conversions, now and in the future; and perhaps the verse is suggesting that in the future just as there would be future Jews coming into this covenant, perhaps “Gerim” of the future would balance the symmetry here as well, only that perhaps they would heed the Torah’s warnings, as it states until the conclusion of the Parsha, and thus repair their predecessors. This rectification could be easily depicted as the arrival of the “related Ger” – The Noahide who is due to arrive in the Messianic Age, the same Messianic Age that the Parsha prophesies at its conclusion.The Parsha concludes with, “… [in regards to Hashem and his Redemption; in the name of the Love of God – which defines the Noahides relationship with Hashem] to listen to His Voice.” Simply stated, that when we listen to the voice of God [and Love Him all the more so], we are guaranteed to provoke an arousal Above that will precipitate the Redemption on Earth. This is where Shem and his voice come into play and are in conjunction with the Complete Redemption.The Talmud in Sanhedrin 98a in accordance with the dialogue of the Messiah and his arrival, [the Rabbi asks],”when is the Master [the Messiah] coming?” Upon which the Messiah answers, “Today!” The rabbi goes on to state his confusion to Elijah the Prophet who had shown the Rabbi where the Messiah was, as this is today he said! – and he didn’t come! Elijah then responded, “[indeed] today! - If we would just listen to his voice!” This is where Redemption, Shem, and the Messiah all come together: in the “listening to his voice.” The only question is, to whom shall we listen, Shem or Hashem or the Messiah? Let us not forget as well that this will be a tale of the Ger when all ends meet!The Talmud Sanhedrin 98b states that one condition of the redemption is that “there is no Messiah in Israel”, and the simple answer to this challenging statement is that Hashem will Himself redeem the World. The vessel to fulfill this task is none other than Shem ben Noah. The Midrash states on this topic: Shem is nullified in the eyes of God to be a staff of God. Hashem offered the Torah for 400 years, upon which only Abraham would accept – only there was a catch: It was being offered by the hand of Shem! The results of this teaching is that something done by Shem is so Holy and not of “self” it is as if Hashem had done it alone. Another example of this in the Midrash [also involving Shem and Abraham] is with the circumcision of Abraham. We are told that Hashem did it alone, yet the MIdrash explains Shem was called to duty – yet another expression of Shem being an agent of God. To return to our axiom “there is no Messiah to Israel”, the domain for Shem to be the rod of Hashem that accomplishes this task, and that allows for the Talmud to conceive of its teaching takes place in the upper worlds that Shem has occupied since a famous meeting with King Solomon that set Shem free to dwell Above as “A Priest to God Above.” It is there where the first gleanings of Redemption take place, involve Shem, and can still be considered from Hashem, as that World is identified as “of people” yet is so close to God that there is no realization of self there. By this model, all opinions of Messiah work accordingly. This brings us to the “when you listen to His/his voice” quotation(s) we saw in the end of our Parsha and in the Talmud in regards to the Messiah.If the Redemption is to come about from Listening to the voices of the Messiah and Hashem, as detailed in the two locations listed, Shem must be seen as the missing piece that makes both valid. The Torah is the voice of God, and we know not where to look for the voice of the Messiah – enter Shem! One must remember that Shem is the rod of Hashem, and Hashem wrote the Torah in the language of Man. [The Torah is also rooted in the same World that Shem’s soul consciously dwells in, called Atzilus – Closeness] Thus the Torah contains the voice of God, the same Torah that Moses wrote by God’s Prophecy. One little known fact that has exists, is that the Torah of Moses contains the Torah of Shem, and more explicitly, it can be described as the voice of Shem.Underneath every facet of Torah, we find the voice of God. Some levels are in the simple meaning, and this is easily seen as Moses’ prophecy of God’s Word. Yet the Torah of Shem is called “Pilpul” – the spice of Torah, which as is taught, all Torah is recorded in the voice as Men would speak. One must make the conclusion at this point, that Shem’s voice in the Torah is loud and clear – “if we would but hear it today!” It is Shem who epitomizes doing the absolute will of God, to the point that he represents what God wants in this World. Put the pieces together and we come to a simple equation: Shem’s Voice speaks God’s Voice, [much like Moses prophetically spoke the Word of God, the Midrash states that Shem perceived the “inner monologue of God”] and this is what we must listen to – Today! The results are uniform in both locations of context: Listen [to God; – Find the Voice of Shem = God’s Voice, as an act of self-nullification, i.e. a higher level of prophecy (deemed “Wisdom” as opposed to Moses’ level of “Netzach – Victory”)] and bring about Messiah [literally and not “Above”] and the Redemption by the Power of God.Enter the Noahide and the Ger.The Parsha states that the ill-advised Gerim stood at the covenant mentioned in the Parsha. The Talmud states [Yevamos 48b] that in the future there will be converts to Judaism who are punished for not having spent time and learned as a Noahide, similarly to the Gerim who stood at the covenant in the Parsha; the Parsha predicted that for everyone present there would be their future counterparts present in spirit as well, i.e. Gerim who were not proper in the eyes of God. [For this is the reason that Hashem did not wish for Moses to bring out the Mixed Multitude, for they would mesh with these Gerim, and produce an evil that would cause Israel to sin. The Torah then warns against this for the rest of the Parsha.] However, there would be another Ger-derivative who would be present in the future, one that would provide the code of proper symmetry for all of the types of Gerim mentioned: The Ger Toshav/Tzedek/Noahide. In the case of the Noahide, he represents the Ger with proper intentions, has a Love of God, and has a genuine Love for Torah [Torah, performing his Commandments, and the study of all]. The difference with this Ger is that he goes directly back to Shem, and therefore not only hears the voice of Shem, but seeks it proactively, along with the voice of God, with all his heart and all his soul!The Noahide then understands and expresses that the voice of the Messiah and Hashem are not a contradiction – if we would [learn (all) Torah] Today! By doing so, the spice of Torah comes out, and Hashem would keep his promise and word, and bring the Complete Redemption, on High and on Earth. To explain how Shem would be a part of both, we turn to the Talmud Sukkah 52b that states there are Four Craftsmen of Redemption: Messiahs sons of David and Joseph, Elijah, and the Righteous Priest Shem ben Noah. Thus Shem does his part Above and is credited as bringing it down as the Righteous Priest. Shem is even hinted at in the word Messiah, as in Hebrew Messiah spells, “Shem Lives!” [משיח = שם חי]From here we see exactly what the Parsha explains in a beautiful way, one that one must give not only his eyes to, but his ears as well: a history of the Ger, and therefore a perspective of Jewish History [as the Jewish History can be seen  in context of its relationships to Gerim, from Moses until today], the foundations of Noahides, from the original Gerim  and their position at the covenant within the Parsha that prepares for all future Gerim, and ultimately, Shem – his voice – the Messiah - the Redemption, and the Word of Hashem..if we would but only listen. The Noahides Thank God were created to listen, and thereby even seek for their mysteriously hidden ancestor: Shem ben Noah. And as the Messiah says, on many levels it seems, “If we would but only listen today.” For that matter, the Torah of Hashem speaks, and as we learned, in its deeper valleys, it speaks through the Wisdom of Shem ben Noah.

[muman613]

Shalom Ephraim,

Thank you for publishing the video study for this weeks Parasha. I was so busy last week because I am taking this coming week off for the High Holidays  that I did not have the time.

It looks like you covered several of the very good lessons of this Parasha.