The goal of the group's for Jewish Independency on the Har HaBait

 The goal of the group's for Jewish Independency on the Har HaBait

The goal of the group's: Har HaBait for Jewish Sovereignty, with the help of Ephraim. On Facebook. And the group on the website:
Are devoted to The Lost Sheep from the House of Israel. To give them information on how to come back......
The most necessary step, most important, is to come to the choice again: Exo 24:7 And he took the Book of the Covenant and read in the hearing of the people. And they said, “All that Adonai has spoken we shall do, and obey.” 

Today there is no better place to come to that choice, and that is: On Har HaBait. And developing your own identity as real Ephraimites, by strong and good Torah study. See: For to receive your place in the (coming) Kingdom of Messiah outside the modern state of Israel. The closer you come to that is by looking for your territory near, in friendship and Love, as a defensive shield for the Jewish State of Israel. Starting East of the Jordan River, in the south of Lebanon and in the Sinai.

Filled with the CheSeD from HaShem streaming from Ephraim to Yehudah and from Yehudah to Ephraim until the end of the earth.

When I bring your Prayers on the Har HaBait you don't 'disturb' the Jews in their Prayers and Torah studies...... You do your Prayers through the video call. And I hear your Prayers through my head phones.... And NOT the Jews.
I, I am Jewish, do the Prayers with the Jews.... But bear, bringing your Prayers.

Each one, Yehudah (The Jews) and Ephraim (Every Lost Sheep from the House of Israel) has to go their own way for to come to that point again:

Exo 24:7 And he took the Book of the Covenant and read in the hearing of the people. And they said, “All that Adonai has spoken we shall do, and obey.”

The Jews never lost their identity.... They wrote down what was left from the Wisdom we received when we all, Yehudah and Ephraim, stood on the feet of the Mountain where we received the Torah from HaShem. We Jews did, in the past Avoda Zara, but many repented. We hold our identity not always without sin. Hashem is also us asking repent, do complete Teshuva, turn completely back to Him, on the Har Habait. When the Teshuva is 'complete' we all, Yehuda and Ephraim shall, 'meet' Hashem again in/by His Palace: The newly build Temple with her restored service....... The Teshuva is ONLY 'complete' when Ephraim also repent, put away all Avoda Zara, and do also 'complete' Teshuva: “All that Adonai has spoken we shall do, and obey.” The 'reason' why Hashem 'started' first with the Jews. Because they think/understand as Hebrews. Followers of the Wisdom spared in their Jewish Scriptures, Talmud etc... Without 'Hebrew thinking' it is impossible to understand these Scriptures and the Hebrew Tanach. See:

The basic principle in Hebrew thinking and understanding is: “All that Adonai has spoken we shall do, and obey.” Today we have to study for to come to a good understanding of all the Mitzwoth so that we can really do: “we shall do, and obey.” Because it is our own choice.

The more “we shall do, and obey.” We are coming 'closer' to Hashem and Hashem 'closer' to us....... On the 'end' Hashem shall live under/with His people Am Yisrael in His Palace. Hashem shall 'create', the situation, that we shall build His Palace...... So that we can do 'our service' to Him in Love.... We shall 'discover' that the 'basic' of His Creation, the Creation of everything, is CheSeD. The more “we shall do, and obey,” the more we shall 'see' 'Ohr HaChessed' – The Light of Kindness 'shining' under/to each other of Am Yisrael......

The 'reason' why 'Terror' is in the modern state of Israel and in the whole world, so that we shall 'cry out' to HaShem so that Hashem can 'show' 'gives' us His Kindness for 'healing'.... resulting in building His Palace with our service to Him. Bringing real Shalom over the whole world a Prayer House for all peoples.......

Hosea 5: 15 and more..... commentary from Rashi.

From Wikipedia, the free encyclopedia

16th-century depiction of Rashi
BornFebruary 22, 1040
Troyes, County of Champagne, France
DiedJuly 13, 1105 (aged 65)
Troyes, County of Champagne, France
Resting placeTroyes
Occupation(s)Traditionally a vintner (recently questioned, see article)
Known forWriting commentaries, grammarian.
Children3 daughters

Shlomo Yitzchaki (Hebrew: רבי שלמה יצחקי‎; Latin: Salomon Isaacides; French: Salomon de Troyes, 22 February 1040 – 13 July 1105), today generally known by the acronym Rashi, was a medieval French rabbi, the author of comprehensive commentaries on the Talmud and Hebrew Bible.

Acclaimed for his ability to present the basic meaning of the text in a concise and lucid fashion, Rashi's commentaries appeal to both learned scholars and beginning students, and his works remain a centerpiece of contemporary Torah study. A large fraction of rabbinic literature published since the Middle Ages discusses Rashi, either using his view as supporting evidence or debating against it. His commentary on the Talmud, which covers nearly all of the Babylonian Talmud, has been included in every edition of the Talmud since its first printing by Daniel Bomberg in the 1520s. His commentaries on the Tanakh—especially his commentary on the Chumash (the "Five Books of Moses")—serves as the basis of more than 300 "super commentaries" which analyze Rashi's choice of language and citations, penned by some of the greatest names in rabbinic literature.

Hos 5:15 “I shall go, I shall return to My place, until they confess their guilt and seek My face, in their distress diligently search for Me, and say,

טואֵלֵ֚ךְ אָשׁ֙וּבָה֙ אֶל־מְקוֹמִ֔י עַ֥ד אֲשֶׁר־יֶאְשְׁמ֖וּ וּבִקְשׁ֣וּ פָנָ֑י בַּצַּ֥ר לָהֶ֖ם יְשַֽׁחֲרֻֽנְנִי:

I will go away: I will withdraw from them and return to the heaven.

until they admit their guilt: i. e., until they consider themselves guilty, to confess their guilt.

they will seek Me: Heb. יִשַׁחֲרֻנְנִי.

אלךאסתלק מהם ואשובה אל השמים:


עד אשר יאשמויחזיקו עצמם כאשמים להודות על אשמתם:


6:1 ‘Come and let us turn back to יהוה. For He has torn but He does heal us, He has stricken but He binds us up.

אלְכוּ֙ וְנָשׁ֣וּבָה אֶל־יְהֹוָ֔ה כִּ֛י ה֥וּא טָרָ֖ף וְיִרְפָּאֵ֑נוּ יַ֖ךְ וְיַחְבְּשֵֽׁנוּ:

Come and let us return: They will say, “Come and let us return etc.”

He smites, and He will bind us up: Heb. יַךְ. It is a present tense. He smites us, and He will bind us up.

לכו ונשובהיאמרו לכו ונשובה וגו':

יך ויחבשנויך ל' הווה הוא, הוא מכה אותנו והוא יחבשנו:

2 After two days He shall revive us, on the third day He shall raise us up, so that we live before Him. 

ביְחַיֵּ֖ינוּ מִיֹּמָ֑יִם בַּיּוֹם֙ הַשְּׁלִישִׁ֔י יְקִמֵ֖נוּ וְנִֽחְיֶ֥ה לְפָנָֽיו:

He will revive us from the two days: He will strengthen us from the two retributions which have passed over us from the two sanctuaries that were destroyed.

on the third day: With the construction of the third Temple, He will set us up.

from the two days: From the two times that have passed over us.

on the third day: In the third time.

יחיינו מיומיםיחזקנו משתי פורענות שעברו עלינו משתי מקדשות שחרבו:

ביום השלישיבבנין בית השלישי יקימנו:

מיומיםמשתי עתים שעברו עלינו:

ביום השלישיבעת השלישי:

3 So let us know, let us pursue to know יהוה. His going forth is as certain as the morning. And He comes to us like the rain, like the latter rain watering the earth.’

גוְנֵֽדְעָ֣ה נִרְדְּפָ֗ה לָדַ֙עַת֙ אֶת־יְהֹוָ֔ה כְּשַׁ֖חַר נָכ֣וֹן מֹֽצָא֑וֹ וְיָב֚וֹא כַגֶּ֙שֶׁם֙ לָ֔נוּ כְּמַלְק֖וֹשׁ י֥וֹרֶה אָֽרֶץ:

to know the Lord: truly and wholeheartedly, as sure as the dawn, whose going forth is sure.

and He will come to us like rain: Like rain which comes to be life for the world, for then He will come to teach life that will come to us.

which satisfies the earth: Heb. אֶרֶץ יוֹרֶה.

לדעת את ה': באמת ובתמים נכונים כשחר זה אשר נכון מוצאו:

ויבא כגשם לנוכגשם הבא להיות חיים לעולם שאז יבא להורות חיים שיבאו לנו:

יורה ארץירוה ארץ:

4 “Ephrayim, what would I do with you? Yehuah, what would I do with you? For your loving-commitment is like a morning cloud, and like the early dew it goes away.

דמָ֚ה אֶֽעֱשֶׂה־לְּךָ֙ אֶפְרַ֔יִם מָ֥ה אֶֽעֱשֶׂה־לְּךָ֖ יְהוּדָ֑ה וְחַסְדְּכֶם֙ כַּֽעֲנַן־בֹּ֔קֶר וְכַטַּ֖ל מַשְׁכִּ֥ים הֹלֵֽךְ:

What shall I do for you: because of the Divine Standard of Justice; how can I bring out your verdicts to the light?

For your loving-kindness is like a morning cloud: All your goodness and your righteousness is naught.

מה אעשה לךמפני מדת הדין איך אוציא משפטיך לאור:

וחסדכם כענן בוקרכל טובתכם וצדקתכם אינה כלום:


Isa 56:6 “Also the sons of the foreigner who join themselves to יהוה, to serve Him, and to love the Name of יהוה, to be His servants, all who guard the Sabbath, and not profane it, and are holding onto My covenant – 

ווּבְנֵ֣י הַנֵּכָ֗ר הַנִּלְוִ֚ים עַל־יְהֹוָה֙ לְשָׁ֣רְת֔וֹ וּלְאַֽהֲבָה֙ אֶת־שֵׁ֣ם יְהֹוָ֔ה לִֽהְי֥וֹת ל֖וֹ לַֽעֲבָדִ֑ים כָּל־שֹׁמֵ֚ר שַׁבָּת֙ מֵֽחַלְּל֔וֹ וּמַֽחֲזִיקִ֖ים בִּבְרִיתִֽי:

7 them I shall bring to My set-apart mountain and let them rejoice in My house of prayer. Their ascending offerings and their slaughtering’s are accepted on My slaughter-place, for My house is called a house of prayer for all the peoples.” 

זוַֽהֲבִֽיאוֹתִ֞ים אֶל־הַ֣ר קָדְשִׁ֗י וְשִׂמַּחְתִּים֙ בְּבֵ֣ית תְּפִלָּתִ֔י עֽוֹלֹתֵיהֶ֧ם וְזִבְחֵיהֶ֛ם לְרָצ֖וֹן עַל־מִזְבְּחִ֑י כִּ֣י בֵיתִ֔י בֵּית־תְּפִלָּ֥ה יִקָּרֵ֖א לְכָל־הָֽעַמִּֽים:

for all peoples: Not only for Israel, but also for the proselytes.

לכל העמיםולא לישראל לבדם כי אף לגרים:

8 The Master יהוה, who gathers the outcasts of Yisra’ěl, declares, “I gather still others to him besides those who are gathered to him.” 

חנְאֻם֙ אֲדֹנָ֣י יֱהֹוִ֔ה מְקַבֵּ֖ץ נִדְחֵ֣י יִשְׂרָאֵ֑ל ע֛וֹד אֲקַבֵּ֥ץ עָלָ֖יו לְנִקְבָּצָֽיו:

I will yet gather of the heathens ([Mss. and K’li Paz:] of the nations) who will convert and join them. (Together with his gathered ones: In addition to the gathered ones of Israel.)

לנקבציונוספים על קבוצי ישראל:

'My house is called a house of prayer for all the peoples.'
Where there is place for complete freedom of religion.
No more following false Prophets or false Teachers.
But all based on the Devine Universal Torah Law given to Moshe Rabbeinu.

And that everything what happens on the Har HaBait is 'controlled' by the Jewish People.

But Redemption comes ONLY when Yehuda and Ephraim are united as Am Yisrael! Yehuda and Ephraim, each, has to go his own way to come to the point: “All that Adonai has spoken we shall do, and obey.” Until 'Ohr HaChessed' – The Light of Kindness fully shines between and around Yehuda and Ephraim...... Then Am Yisrael becomes a Light unto the nations...... Then we make a covenant together with Messiah (Ben David) as our leader/King......

Isa 11:9 They do no evil nor destroy in all My set-apart mountain, for the earth shall be filled with the knowledge of יהוה as the waters cover the sea.

טלֹֽא־יָרֵ֥עוּ וְלֹֽא־יַשְׁחִ֖יתוּ בְּכָל־הַ֣ר קָדְשִׁ֑י כִּֽי־מָֽלְאָ֣ה הָאָ֗רֶץ דֵּעָה֙ אֶת־יְהֹוָ֔ה כַּמַּ֖יִם לַיָּ֥ם מְכַסִּֽים:

knowledge of the Lord: [lit.] to know the Lord.

דעה את ה': לדעת את ה':

10 And in that day, there shall be a Root of Yishai, standing as a banner to the people. Unto Him the nations shall seek, and His rest shall be esteem. 

יוְהָיָה֙ בַּיּ֣וֹם הַה֔וּא שֹׁ֣רֶשׁ יִשַׁ֗י אֲשֶׁ֚ר עֹמֵד֙ לְנֵ֣ס עַמִּ֔ים אֵלָ֖יו גּוֹיִ֣ם יִדְרֹ֑שׁוּ וְהָֽיְתָ֥ה מְנֻחָת֖וֹ כָּבֽוֹד:

as a banner for peoples: that peoples should raise a banner to gather to him.

לנס עמיםלהיות עמים מרימים נס להקבץ אליו:

11 And it shall be in that day that יהוה sets His hand again a second time to recover the remnant of His people who are left, from Ashshur and from Mitsrayim, from Pathros and from Kush, from Ěylam and from Shin‛ar, from amath and from the islands of the sea. 

יאוְהָיָ֣ה | בַּיּ֣וֹם הַה֗וּא יוֹסִ֨יף אֲדֹנָ֚י | שֵׁנִית֙ יָד֔וֹ לִקְנ֖וֹת אֶת־שְׁאָ֣ר עַמּ֑וֹ אֲשֶׁ֣ר יִשָּׁאֵר֩ מֵֽאַשּׁ֨וּר וּמִמִּצְרַ֜יִם וּמִפַּתְר֣וֹס וּמִכּ֗וּשׁ וּמֵֽעֵילָ֚ם וּמִשִּׁנְעָר֙ וּמֵ֣חֲמָ֔ת וּמֵֽאִיֵּ֖י הַיָּֽם:

a second time: Just as he acquired them from Egypt, when their redemption was absolute, without subjugation, but the redemption preceding the building of the Second Temple is not counted, since they were subjugated to Cyrus.

and from the islands of the sea: the islands of the Kittim, the Romans, the descendants of Esau.

שניתכמו שקנאם ממצרים שהיתה גאולתם ברורה מאין שיעבוד אבל גאולת בית שני אינה מן המניין שהרי משועבדים היו לכורש:


ומאיי היםהן איי כתים יונים:

12 And He shall raise a banner for the nations, and gather the outcasts of Yisra’ěl, and assemble the dispersed of Yehuah from the four corners of the earth. 

יבוְנָשָֹ֤א נֵס֙ לַגּוֹיִ֔ם וְאָסַ֖ף נִדְחֵ֣י יִשְׂרָאֵ֑ל וּנְפֻצ֚וֹת יְהוּדָה֙ יְקַבֵּ֔ץ מֵֽאַרְבַּ֖ע כַּנְפ֥וֹת הָאָֽרֶץ:

And he shall raise a banner: Perka, perche in O.F. [i.e., the verse is literally referring to the pole upon which the banner is attached.] And it shall be for a sign to gather to him and to bring the exiles of Israel to Him as a present.

נשא נספירקא בלע"ז והיה לאות לקבוץ אליו ולהביא את גליות ישראל מנחה לו:

13 And the envy of Ephrayim shall turn aside, and the adversaries of Yehuah be cut off. Ephrayim shall not envy Yehuah, and Yehuah not trouble Ephrayim. 

יגוְסָ֙רָה֙ קִנְאַ֣ת אֶפְרַ֔יִם וְצֹֽרְרֵ֥י יְהוּדָ֖ה יִכָּרֵ֑תוּ אֶפְרַ֙יִם֙ לֹֽא־יְקַנֵּ֣א אֶת־יְהוּדָ֔ה וִֽיהוּדָ֖ה לֹֽא־יָצֹ֥ר אֶת־אֶפְרָֽיִם:

Ephraim shall not envy Judah: The Messiah, the son of David, and the Messiah, the son of Joseph, shall not envy each other.

אפרים לא יקנא את יהודהמשיח בן יוסף ומשיח בן דוד לא יקנאו זה בזה:

14 But they shall fly down upon the shoulder of the Philistines toward the west; together they plunder the people of the east, their hand stretching forth on Eom and Mo’a, and the children of Ammon shall be subject to them. 

ידוְעָפ֨וּ בְכָתֵ֚ף פְּלִשְׁתִּים֙ יָ֔מָּה יַחְדָּ֖ו יָבֹ֣זּוּ אֶת־בְּנֵי־קֶ֑דֶם אֱד֚וֹם וּמוֹאָב֙ מִשְׁל֣וֹחַ יָדָ֔ם וּבְנֵ֥י עַמּ֖וֹן מִשְׁמַעְתָּֽם:

And they shall fly of one accord against the Philistines in the west: Heb. בְכָתֵף. Israel will fly and run of one accord against the Philistines who are in the west of Eretz Israel and conquer their land. [כָּתֵף, lit. a shoulder, is used in this case to denote unity. The word שֶׁכֶם, also lit. a shoulder, is used in a similar sense.] Comp. (Hoshea 6:9) “They murder on the way in unison (שֶׁכְמָה);” (Zeph. 3:9) “One accord (שְׁכֶם אֶחָד).” And so did Jonathan render it: And they shall join in one accord to smite the Philistines who are in the west.
and the children of Ammon shall obey them: As the Targum states: Will hearken to them. They will accept their commandments over them.

ועפו בכתף פלשתים ימהיעופו וירוצו ישראל שכם אחד על הפלשתים אשר הם במערבה של ארץ ישראל ויכבש את ארצם כמו דרך ירצחו שכמה (הושע ו׳:ט׳) שכם אחד (צפניה ג) וכן ת"י ויתחברון כתף חד למימחי פלישתאי די במערבא:

ובני עמון משמעתםכתרגומו ישתמעון להון, מקבלין מצותם עליהם:

15 And יהוה shall put under the ban the tongue of the Sea of Mitsrayim, and He shall wave His hand over the River with the might of His Spirit, and shall strike it in the seven streams, and shall cause men to tread it in sandals. 

טווְהֶֽחֱרִ֣ים יְהֹוָ֗ה אֵת לְשׁ֣וֹן יָם־מִצְרַ֔יִם וְהֵנִ֥יף יָד֛וֹ עַל־הַנָּהָ֖ר בַּעְיָ֣ם רוּח֑וֹ וְהִכָּ֙הוּ֙ לְשִׁבְעָ֣ה נְחָלִ֔ים וְהִדְרִ֖יךְ בַּנְּעָלִֽים:

And… shall dry up: [lit. shall cut off] to dry it, so that the exiles of Israel will pass through it from Egypt.

over the river: The Euphrates River, for the exiles from Assyria to cross.

with the strength of His wind: Heb. בַּעְיָם. This is hapax legomenon in Scripture, and according to the context it can be interpreted as “with the strength of His wind.”

into seven streams: into seven segments, for the aforementioned seven exiles: from Assyria and from Egypt, etc. Those from the islands of the sea are not from that side.

and He shall lead: the exiles within it.

with shoes: on dry land.

והחריםליבשו כדי שיעברו בו גליות ישראל ממצרים:

על הנהרנהר פרת לעבור בו גליות אשור:

בעים רוחואין לו דמיון במקרא ולפי הענין יפתר בחוזק רוחו:

לשבעה נחליםלשבע גזרים לעבור בו שבע גליות האמורות למעלה מאשור וממצרים וגו', ומאיי הים אינו מאותו צד:

והדריךבתוכו את הגליות:


16 And there shall be a highway for the remnant of His people, those left from Ashshur, as it was for Yisra’ěl in the day when he came up from the land of Mitsrayim. 

טזוְהָֽיְתָ֣ה מְסִלָּ֔ה לִשְׁאָ֣ר עַמּ֔וֹ אֲשֶׁ֥ר יִשָּׁאֵ֖ר מֵֽאַשּׁ֑וּר כַּֽאֲשֶׁ֚ר הָֽיְתָה֙ לְיִשְׂרָאֵ֔ל בְּי֥וֹם עֲלֹת֖וֹ מֵאֶ֥רֶץ מִצְרָֽיִם:

And there shall be a highway: amid the water for the remnant of His people.

והיתה מסילהבתוך המים לשאר עמו:

So, it is coming in complete fulfillment,
Gen 49:10 “The scepter shall not turn aside from Yehuḏah, nor an Inscriber from between his feet, until Shiloh comes, and to Him is the obedience of peoples.
The scepter shall not depart from Judah: from David and thereafter. These (who bear the scepter after the termination of the kingdom) are the exilarchs (princes) in Babylon, who ruled over the people with a scepter, [and] who were appointed by royal mandate. — [From Sanh. 5a]

nor the student of the law from between his feet: Students. These are the princes of the land of Israel. — [From Sanh. 5a]

until Shiloh comes: [This refers to] the King Messiah, to whom the kingdom belongs (שֶׁלוֹ) , and so did Onkelos render it: [until the Messiah comes, to whom the kingdom belongs]. According to the Midrash Aggadah, [“Shiloh” is a combination of] שַׁי לוֹ, a gift to him, as it is said: “they will bring a gift to him who is to be feared” (Ps. 76:12). - [From Gen. Rabbah ed. Theodore-Albeck p. 1210]
and to him will be a gathering of peoples: Heb. יִקְּהַת עַמִּים denoting a gathering of peoples, for the “yud” of (יִקְּהַת) is part of the root [and not a prefix], like “with your brightness (יִפְעָתֶךָ‏ֶ)” (Ezek. 28: 17), and sometimes [the “yud” is] omitted. Many letters are subject to this rule, and they are called defective roots, like the “nun” of נוֹגֵף (smite), נוֹשֵׁךְ (bite), and the “aleph” of “and my speech (אַחְוָתִי) in your ears” (Job 13:17); and [the “aleph”] of “the scream of (אִבְחַת) the sword” (Ezek. 21:20); and [the “aleph”] of “a jug (אָסוּ‏) of oil” (II Kings 4:2). This too, is [a noun meaning] a gathering of peoples, [meaning: a number of nations who unite to serve God and join under the banner of the King Messiah] as it is said: “to him shall the nations inquire” (Isa. 11:10). Similar to this is “The eye that mocks the father and despises the mother’s wrinkles (לְיִקְּהַת אֵם)” (Prov. 30:17), [i.e., meaning] the gathering of wrinkles in her face, due to her old age. And in the Talmud [we find]: “were sitting and gathering assemblies וּמַקְהוֹ אַקְהָתָא in the streets of Nehardea” [Pumbeditha] in Tractate Yebamtoh (110b). He (Jacob) could also have said: קְהִיּת עַמִּים [Since the “yud” of יִקְהַת is not a prefix denoting the third person masculine singular, but is a defective root, the form קְהִיּת עַמִּים would be just as appropriate.]- [From Gen. Rabbah 98:9]

'The First Holy Temple was built in Jerusalem by King Solomon, roughly three thousand years ago. Until then, G d’s “home” — the Mishkan (Tabernacle) — was in Shiloh. Indeed, Jewish spiritual life was centered there — and Jews* performed aliyah l’regel (pilgrimage) and brought offerings there — for 369 years, until the death of Eli, the High Priest, when the Ark was stolen by the Philistines and, it seems, Shiloh was destroyed (I Samuel, chapter 4).

Identification of the ruin as ancient Shiloh has been nearly unanimous. Local Arabs preserved the name (“Seilon”), and there are storehouses and signs of destruction that have been dated to the right time period. Furthermore, the location fits descriptions in the Torah almost perfectly.

For much of Jewish history, Shiloh was a symbol of destruction. Indeed, when the prophet Jeremiah warns Jerusalem about its sinfulness (Jeremiah 7:12), he says (in the Name of G d) “Go now to My place that is in Shiloh, where I caused My Name to rest at first, and see what I did to it because of the wickedness of My people Israel.”

That being said, Shiloh itself is hardly depressing. When Jacob calls his sons together to bless them (Genesis 49:10), he says of Judah, “The scepter shall not depart from Judah, nor the ruler’s staff from between his feet, as long as men come to Shiloh…” What is this “Shiloh”? The famous commentator Rashi declares that Shiloh refers to “Moshiach,” the Messiah himself, meaning that Shiloh is a symbol of Redemption.'

*Yehuda and Ephraim united as Am Yisrael.

Free to study all Jewish Scripture:

Our Prayer and hope: All the gates to the Har ha-Bait have to be opened for Jews and non-Jews seven days in the week 24 hours a day. The Jews need to have the freedom to go with Tefillin, Tallit and Torah Scroll up on the Mountain to serve Hashem. And do קידה ('Kidah' prostate, laying down, before Hashem) Everyone showing his/her respect for the Jewish and all other religions. But NOT for the words/deeds/sins spoken against any word of the Torah of Moshe Rabbeinu and the 'real' teachings of the Jewish Rabbis. The Jews must be the guardians of the Har ha-Bait.

תפילתנו ותקוותנו: כל שערי הר הבית צריכים להיפתח עבור יהודים ולא-יהודים שבעה ימים בשבוע 24 שעות ביממה. ליהודים צריך להיות חופש ללכת עם תפילין, טלית וספר תורה במעלה ההר כדי לשרת את ה' ולקוד קידה .מתוך הפגנת כבוד ליהודים ולכל הדתות האחרות, אבל לא למילים/למעשים/לחטאים הנאמרים נגד תורת משה רבנו. מלמודי רבנים, היהודים חייבים להיות שומרי הר הבית.

Let's pray for a death sentence for the Palestinian Authority, Hamas, Hezbollah and for the continuation of the Jewish settlement in Judea and Samaria. The Palestinian Authority, Hamas and Hezbollah must disappear. Enough of the hatred from the world (the USA, the European Union, and the UN!) against the Jewish people.


בואו נתפלל לגזר דין מוות לרשות הפלסטינית, חמאס, חיזבאללה ולהתיישבות יהודית ביהודה ושומרון. הרשות הפלסטינית, חמאס וחיזבאללה חייבים להעלם. די לשנאה מהעולם (ארה"ב, האיחוד האירופי והאו"ם!) נגד העם היהודי!

The Jews have the mission to change the Har HaBait, from her situation now, into a Prayer House for all peoples based on the Torah Law of Moshe Rabbeinu.


על היהודים מוטלת המשימה לשנות את הר הבית, ממצבו הקיים, לבית תפילה לכל העמים על פי חוק התורה של משה רבנו.


Ariel, hopefully your Representee

אריאל, מקווה שהנציג שלך

Click: If you have Prayer Requests

I pray as a Jew when I bring your prayers.


  1. Interesting. Well thought out with support of the Tanakh. Baruch HaShem


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