Kollel Iyun Hadaf Review Questions: Sotah 26-30

 Review Questions: Sotah 26-30

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DAFYOMI REVIEW QUESTIONS ON GEMARA AND RASHI



by Rabbi Eliezer Chrysler

Kollel Iyun Hadaf, Yerushalayim

Rosh Kollel: Rabbi Mordecai Kornfeld

________________________________________________________________



Sotah 26



1)

(a) What distinction does the Tana draw between a young man whose elderly wife or one who is unable to have children is a Sotah, who has another wife and one who does not?

(b) What happens then to the latter?

(c) The Tana obligates a Sotah who is pregnant or feeding to drink the Mei Sotah or to accept a Get and lose her Kesuvah.   What is the Chidush? Why might we have thought otherwise?

(d) What do the following have in common: 'Eshes Mamzer l'Mamzer, Eshes Nasin l'Nasin, Eshes Ger v'Eved Meshuchrar v'Ailonis'?



2)

(a) Rav Nachman (who holds that even the Rabanan of Rebbi Eliezer agree that an Ailonis does not drink) holds like Rebbi Shimon ben Elazar.   What does Rebbi Shimon ben Elazar learn from the Pasuk "ve'Niksah ve'Nizre'ah Zara"?

(b) What does Rebbi Akiva learn from this Pasuk?

(c) On what grounds does Rebbi Yishmael object to this Derashah?

(d) So how does he modify it? What four advantages does the Sotah gain to make up for her embarrassment, according to him assuming that she is innocent?



3)

(a) The Tana of our Mishnah included a Pasul woman who is married to a Mamzer in the Din of drinking, as well as the wife of a convert and a a freed slave.   Why did he find it necessary to include ...

1. ... a Pasul woman who is married to a Mamzer?

2. ... the wife of a convert and a freed slave?

(b) Then what is his source for including them?

(c) He also includes the wife of a Kohen.   What might we have Darshened from the Pasuk "*v'Hi* Lo Nispasah" (bearing in mind that "v'Hi" is a Mi'ut [which comes to preclude]) to imply that she does not drink?



4)

(a) The Tana states further (with regard to the wife of a Kohen) 'u'Muteres l'Ba'alah'.   Why does he need to tell us that? Is it not obvious?

(b) If the Tana is speaking when the water affects her, then why is it not obvious that she is indeed guilty (and that she did not die on account of her merits)?

(c) In that case, what is the Tana coming to teach us? What might we otherwise have thought?



5)

(a) The Tana also says 'Eshes Seris Shoseh'.   Why is this not a case of the Shechivah of the adulterer preceding that of the husband, in which case, the water will not have any effect?

(b) Why must the Tana be referring to a Seris Chamah (who was born a Seris) and not a Seris Adam (who became one through an accident)?

(c) Why might we have thought that Kinuy will not apply to an adulterer who is a close relative? What might we have learned from the dual expression "v'Nitma'ah” “v'Nitma'ah"?

(d) How do we refute this proposition?



26b--------------------26b



6)

(a) What does the word "Ish" (with regard to the Din of Sotah) come to preclude?

(b) The Tana includes veshe'Eino Ish' together with a Katan. Initially we suggest that this means a Shachuf.   What is 'Shachafas'?

(c) But we reject this proposition on account of Shmuel.   What dual ruling does Shmuel issue with regard to Shachuf?

(d) On what grounds did we attempt to preclude a Shachuf (as well as a Saris - see Tosfos DH 'Shachuf') from the Din of Sotah?



7)

(a) The Pasuk in Emor "v'Lo Yechalel *Zar'o*" does not come to preclude the Bi'ah of a Shachuf from disqualifying a bas Kohen from eating Terumah (because, like a Saris, he is able to be intimate (as we explained), neither does it come to preclude a Nochri, because of a statement by Rav Hamnuna.    What does Rav Hamnuna say regarding the Bi'ah of a Nochri?

(b) We might have thought that he does not qualify as a Bo'el in the Din of Sotah (just as we learned above regarding a Saris).  Why might we have thought, based on the Pasuk "u'Vas Kohen *Ki Sihyeh* l'Ish Zar", that his Bi'ah does not disqualify a bas Kohen from Terumah either?

(c) What did Rebbi Yochanan quoting Rebbi Yishmael learn from the Pasuk "u'Vas Kohen Ki Sihyeh Almanah u'Gerushah v'Zera Ein Lah, v'Shavah el Beis Avihah" that teaches us otherwise?



8)

(a) So what does the Pasuk "v'Lo Yechalel Zar'o" come to preclude (from disqualifying a bas Kohen from Terumah)? Who is the 'Mi she'Eino Ish' in our Mishnah?

(b) What does the Tana of a Beraisa learn from the Pasuk "Lo Savi Esnan Zonah u'Mechir Kelev ... Gam *Sheneihem*"?

(c) What is the case of ...

1. ... Esnan Kelev?

2. ... Mechir Zonah?

(d) Having included a Shachuf and a Saris in the Din of Sotah, we have a problem as to why the Torah writes "Shichvas Zera".   Why can it not come to preclude a case where a husband warned his wife not to ...

1. ... perform an unnatural Bi'ah with the adulterer, like Rav Sheshes suggests?

2. ... lie with him in close proximity, without performing Bi'ah (according to our initial understanding), like Rava suggests?



9)

(a) Abaye explains that it comes to preclude Neshikah.   What is Neshikah?

(b) On what grounds do we then object to Abaye's explanation?

(c) In order to accommodate those who interpret Ha'ara'ah as Neshikah, we reinstate Rava's answer, that it comes to preclude a case where the husband warned his wife not to lie with the adulterer in close proximity, without performing Bi'ah.   How do we then answer the Kashya that we asked earlier (why this should render a woman a Sotah)?







________________________________________________________________



DAFYOMI REVIEW QUESTIONS ON GEMARA AND RASHI



by Rabbi Eliezer Chrysler

Kollel Iyun Hadaf, Yerushalayim

Rosh Kollel: Rabbi Mordecai Kornfeld

________________________________________________________________



Sotah 27



1)

(a) According to Shmuel, one should rather marry a Domah than the daughter of a Domah.   What is a 'Domah'?

(b) What is Shmuel's reason?

(c) Why does Rebbi Yochanan then say that one should rather marry the daughter? Why is he not concerned about a 'Tipah Pesulah'?



2)

(a) On what grounds do we refute the proof for Shmuel from the Beraisa 'Nosei Adam Domah'?

(b) How do we further amend the Beraisa?

(c) We rule like Rebbi Yochanan on the basis of a Beraisa quoted by Rav Tachlifa bar Ma'arava in front of Rebbi Avahu.   What does the Beraisa say about a permissive woman?



3)

(a) Rav Amram asks whether one may marry the daughter of a Domah who is particularly licentious.   Why might this be forbidden even according to Rebbi Yochanan?

(b) Why is this She'eilah not applicable according to those who hold that a woman becomes pregnant only a short while before her Veses (period)?

(c) Then according to which opinion will it apply?

(d) Despite the fact that her husband is able to keep track of her movements, why might it nevertheless be forbidden to marry her daughter?



4)

(a) What do we learn from the Pasuk "*Ish Ish* Ki Sisteh Ishto"?

(b) The Tana Kama learns from "v'Heivi *ha'Ish* Es Ishto" that Beis-Din's warning will only suffice for her to lose her Kesuvah, but not to drink the Mei Sotah.   What does Rebbi Yosi say?

(c) What is the basis of their Machlokes?

(d) Why do we not preclude the Beis-Din warning her from "v'Kinei ha'Ish Es Ishto", implying that only her husband can warn her?



5)

(a) What do Rav Sheshes, Rav ashi and Mar bar Rav Ashi, respectively, learn from the Pasuk ...

1. ... "v'Ne'elam *me'Einei* Ishah"?

2. ... "*v'He'emid* ha'Kohen Es ha'Ishah Lifnei Hashem, Ve'Nasan al *Kapehah*"?

3. ... "*v'Amrah* ha'Ishah Amen Amen"?

(b) And what does the Beraisa now learn from the Hekesh "Asher Tisteh *Ishah* Tachas *Ishah*"?



***** HADRAN ALACH 'ARUSAH' *****



***** PEREK K'SHEM *****



27b---------------27b



6)

(a) What does Rebbi Akiva learn from ...

1. ... "u'Va'u ... u'Va'u"?

2. ... the extra 'Vav' in "Nitma'ah v'Nitma'ah"?

(b) The latter Derashah is based on the two Pesukim "v'Kinei Es Ishto v'Hi Nitma'ah" and "V'Haysah Im Nitma'ah".   What do we learn from the Pasuk ...

1. ... "v'Nisterah v'Hi Nitma'ah"?

2. ... "Asher Tisteh Ishah ... v'Nitma'ah"?

(c) Why are these two Derashos not inserted in this Mishnah?

(d) From where does Rebbi learn the latter Derashah of Rebbi Akiva?



7)

(a) 'On that day', Rebbi Akiva made other Derashos (which will now be discussed).   What does 'on that day' refer to?

(b) What did he learn from the Pasuk "u'Kli Cheres Asher Yipol Meihem el Tocho, Kol Asher b'Socho *Yitma*" (instead of "Tamei")?

(c) Why does the Tana cite these Derashos here?

(d) What did Rebbi Yehoshua mean when he said 'Mi Yegaleh Afar me'Einecha Raban Yochanan ben Zakai!" What had Raban Yochanan ben Zakai said?



8)

(a) Everyone agrees that the one thousand Amos surrounding the cities of the Leviyim constitute empty space. According to Rebbi Akiva, the second Pasuk which gives the Shi'ur as two thousand Amos, is referring to Techum Shabbos (and not to the space surrounding the Leviyim's cities).   How does Rebbi Eliezer Beno Shel Rebbi Yosi ha'Glili reconcile the two Pesukim?

(b) From where does he then learn Techum Shabbos?



9)

(a) Rebbi Akiva also explained the Pasuk in Beshalach "Az Yashir Moshe ... *Leimor* to mean that Yisrael all repeated the Shirah after him phrase by phrase, like one recites Hallel.   What does Rebbi Nechemyah say?

(b) Rebbi Yehoshua learns from the Pasuk in Iyov "Hein Yikteleini Lo Ayachel" that Iyov served Hashem with love.   Why then, does he require the Pasuk "Ad Egva Lo Asir Tumasi Mimeni" (declaring that his perfection will never leave him)?

(c) What did Rebbi Yehoshua comment with regard to Raban Yochanan ben Zakai and himself?







________________________________________________________________



DAFYOMI REVIEW QUESTIONS ON GEMARA AND RASHI



by Rabbi Eliezer Chrysler

Kollel Iyun Hadaf, Yerushalayim

Rosh Kollel: Rabbi Mordecai Kornfeld

________________________________________________________________



Sotah 28



1)

(a) When Rebbi Akiva in our Mishnah says k'Shem sheha'Mayim Bodkin Osah, Kach ha'Mayim Bodkim Oso', why can he not be referring to the husband?

(b) Then why does he say 'Oso' and not 'Bo'el', like he does in the Seifa ('k'Shem she'Asurah l'Ba'al, Kach Asurah l'Bo'el')?



2)

(a) We ask whether Rebbi Akiva learns his Derashah from the double expression of "u'Va'u" "u'Va'u", or from the 'Vav' in "u'Vau". The answer lies in the second case of "v'Nitma'ah" "Venitma'ah".   How do we learn from there that Rebbi Akiva Darshens from the 'Vav'?

(b) In that case, Rebbi Akiva contends with six Pesukim (three times the word "u'Va'u" and the three 'Vavin', and Rebbi with three). The purpose of the three initial Pesukim is for the 'Yedi'ah', for the 'Tzava'ah' and for the 'Asi'ah'.   What does he learn from the Pasuk ...

1. ... "u'Va'u ha'Mayim ha'Me'arerim ha'Eleh b'Me'ayich La'tz'bos Beten Ve'lanpil Yarech"?

2. ... "Ve'hishkah Es ha'Ishah Es Mei ha'Me'arerim, u'Va'u Vah ha'Mayim"?

3. ... "Ve'Hishkah Es ha'Mayim, Ve'haysah Im Nitme'ah ... u'Va'u ... "?

(c) What does Rebbi learn from the Pasuk ...

1. ... "Ve'tzavsah Bitnah Ve'naflah Yereichah"?

2. ... "La'tz'bos Beten Ve'lanpil Yarech"?

(d) From where does Rebbi then learn ...

1. ... the Yedi'ah (to inform her that  the water will first effect her stomach, and then her thighs [which Rebbi Akiva learns from the previous Pasuk])?

2. ... that the Pasuk also comes for the Tza'avah? Maybe it comes only to teach us the punishment of the Bo'el?



3)

(a) We already learned in our Mishnah that Rebbi Akiva Darshens the three times "v'Nitma'ah" to teach us that she is forbidden to the husband, to the Bo'el and to eat Terumah.   Based on the Isur Terumah, what does Rebbi Yishmael learn from a 'Kal va'Chomer' from a Gerushah?

(b) What problem do we have with the two Pesukim "v'Kinei Es Ishto v'Hi Nitma'ah" and "O Avar Alav ... v'Hi Lo Nitma'ah"?

(c) How do we solve this problem?

(d) What major ruling now emerges from this explanation?



28b------------------------28b



4)

(a) What 'Kal va'Chomer do we derive from Safek Sotah with regard to Safek Tum'as Sheretz?

(b) From where do we learn that 'Safek Tum'ah Tamei' is confined to Safek Tum'ah in a Reshus ha'Yachid?

(c) Which other qualification do we learn from Safek Sotah?



5)

(a) Rebbi Yishmael extrapolates from a 'Kal va'Chomer that if the Sotah is Asur to eat Terumah, then she is certainly Asur to marry a Kohen.   What initial problem do we have with Rebbi Yishmael's statement?

(b) Why can we not answer that Rebbi Akiva forbids a Sotah to marry a Kohen because she is a Safek Zonah?







________________________________________________________________



DAFYOMI REVIEW QUESTIONS ON GEMARA AND RASHI



by Rabbi Eliezer Chrysler

Kollel Iyun Hadaf, Yerushalayim

Rosh Kollel: Rabbi Mordecai Kornfeld

________________________________________________________________



Sotah 29



1)

(a) What does Rebbi Akiva learn from the Pasuk in Emor "u'Vas Kohen Ki Sihyeh l'Ish Zar"? What does "Ki Sihyeh" mean, according to him?

(b) Rebbi Akiva ultimately learns the Isur of a Sotah to her husband, the Bo'el, to a Kohen and the Isur to eat Terumah from four Pesukim.   Which four Pesukim?



2)

(a) Rebbi Yishmael does not Darshen the 'Vav' in "v'Nitma'ah", so he only has the three Pesukim of "Nitma'ah".   What does he learn from them?

(b) In fact, he learns Kehunah from a 'Kal va'Chomer'.   On what basis does he learn Terumah from a Pasuk and Kehunah from a 'Kal va'Chomer', rather than Kehunah from a Pasuk, in which case, the Sotah would be permitted to eat Terumah?

(c) Rebbi Akiva on the other hand, requires four Pesukim. The reason that the Torah needs four Pesukim, and will not suffice with three plus the 'Kal va'Chomer' (like Rebbi Yishmael) may be because he disagrees with Rebbi Yishmael's Sevara (that the third Derashah must be similar to Ba'al and Bo'el).   What other principle might we rely on to answer this Kashya?



3)

(a) What can we extrapolate from the Pasuk in Tzav ...

1. ... "veha'Basar Asher Yiga b'Chol Tamei Lo Ye'achel"?

2. ... "veha'Basar Kol Tahor Yochal Basar"?

(b) What does Rav Gidal Amar Rav learn from this apparent contradiction?

(c) In view of ...

1. ... Rav Gidal's Derashah, why do we need to learn the Din of Da'as Lisha'el from Sotah?

2. ... the source of Sotah, why do we need Rav Gidal's Derashah?



4)

(a) What is the problem with Raban Yochanan ben Zakai in our Mishnah, who holds that everyone agrees with the concept of a Shlishi l'Tum'ah at least in Terumah; however, since he could not find a Pasuk for it, a generation would arise who would declare it Tahor?

(b) Rav Yehudah Amar Rav cites a 'Kal va'Chomer' from a Tvul Yom.   Which 'Kal va'Chomer'? What is a Tvul-Yom?

(c) Why can we not apply the principle of 'Dayo' (to restrict the Sheni to being itself Pasul to eat Terumah, like the Tvul-Yom to which it is being compared, but not to make it a Shlishi)?



5)

(a) On what grounds do we refute ...

1. ... the 'Kal va'Chomer'? In what way is a Tvul-Yom different?

2. ... the suggestion that we are speaking about a Tvul-Yom of a Sheretz, who is only a Sheni, and who nevertheless, invalidates Terumah?

(b) Why can food not become an Av ha'Tum'ah?



29b--------------------29b



6)

(a) How can we possibly support the 'Mah Matzinu' from a Tvul-Yom of a Sheretz, from earthenware vessels (which cannot become an Av ha'Tum'ah), seeing as they are different, inasmuch as they are not permitted by Chulin (like a Tvul-Yom of a Sheretz is)?

(b) On what grounds do we refute the suggestion to learn a loaf which is a Sheni from an earthenware vessel (which cannot become an Av ha'Tum'ah, and yet it can invalidate Terumah)? In what way are earthenware vessels different?

(c) So from where does Raban Yochanan ben Zakai ultimately learn that a Sheni can make a Shlishi in Terumah?



7)

(a) We change the current text of the 'Mah ha'Tzad' (from she'Mutarin b'Chulin u'Poslin bi'Terumah') to 'she'Temei'in u'Poslin bi'Terumah'.   How do we initially attempt to explain the current text with regard to Klei Cheres?

(b) One of the reasons that we refute this explanation is because the implications from a Sugya in Chagigah are that it protects Terumah, too.   What is his second reason for refuting it?

(c) What is our main objection to the current text 'she'Mutarin b'Chulin'?



8)

(a) What do we learn from the Pasuk in Emor (written with regard to a Tvul Yom) "U'va ha'Shemesh *Ve'taher*"?

(b) The later generation, that declares a Shlishi l'Tum'ah Tahor, according to Raban Yochanan ben Zakai, will reject the 'Tzad ha'Shaveh' because of the Pircha of 'Tzad Chamur' (which he does not consider a Pircha).   What is 'Tzad Chamur'?



9)

(a) What does Rebbi Yosi learn from the Pasuk in Tzav "veha'Basar Asher Yiga *b'Chol Tamei*, Lo Ye'achel"?

(b) How does he then go on to learn from a 'Kal va'Chomer' from Mechusar Kipurim, that a Revi'i ba'Kodesh is Pasul?

(c) How might we have applied here the principle of 'Dayo Lavo Min ha'Din Lih'yos ka'Nadun'?

(d) Why do we not apply it?



10)

(a) Rebbi Yochanan queries Rebbi Yosi from the opinion of the Rabanan in a Beraisa, who say that food of Kodesh or Terumah that touched a Tvul-Yom is Pasul, yet it does not make a Revi'i ba'Kodesh. Rebbi Meir considers a Tvul-Yom a Sheni with regard to Kodesh (like with regard to Terumah).   What does this mean practically?

(b) What does Aba Shaul say?



11)

(a) Rav Papa suggests that Rebbi Yosi holds like Aba Shaul.   Why did he mention Aba Shaul and not Rebbi Meir?

(b) We answer that if Rebbi Yosi held like Aba Shaul, he would learn a Revi'i ba'Kodesh from food that touched a Tvul-Yom (rather than from a Mechusar Kipurim).   How would he have done that?

(c) On what grounds do we refute the Kashya that we cannot learn from a Tvul-Yom, since it is an Av ha'Tum'ah (like we asked above)?







________________________________________________________________



DAFYOMI REVIEW QUESTIONS ON GEMARA AND RASHI



by Rabbi Eliezer Chrysler

Kollel Iyun Hadaf, Yerushalayim

Rosh Kollel: Rabbi Mordecai Kornfeld

________________________________________________________________



Sotah 30



1)

(a) What does Rav Asi (or Rabah bar Isi) Amar Rav say about Rebbi Meir, Rebbi Yosi, Rebbi Yehoshua, Rebbi Elazar and Rebbi Eliezer? What do they all hold in common?

(b) What does Rebbi Meir, in a Mishnah in Parah, mean when he says ...

1. ... 'Kol ha'Ta'un Bi'as Mayim mi'Divrei Sofrim ... '?

2. ... 'Metamei Es ha'Kodesh u'Posel Es ha'Terumah'?

(c) How do they affect Chulin and Ma'aser-Sheni?

(d) What do the Chachamim say?



2)

(a) How can we extrapolate from Rebbi Yosi above (who learns 'a Shlishi ba'Kodesh min ha'Torah, and a Revi'i from a Kal va'Chomer') that there is no Shlishi by Chulin?

(b) In a Mishnah in Taharos, Rebbi Eliezer says 'ha'Ochel Ochel Rishon, Rishon; Sheni, Sheni; Shlishi, Shlishi'.   What does Rebbi Yehoshua say about someone who eats an Ochel Rishon or Sheni?

(c) If he eats a Shlishi, Rebbi Yehoshua declares him a Sheni l'Kodesh.   What if he eats Terumah?



3)

(a) Rebbi Yehoshua is speaking about 'Chulin she'Na'asu al Taharas Terumah' (by a Kohen who wishes to train himself to eat his Terumah b'Taharah).   What does he say with regard to 'Chulin she'Na'asu al Taharas ha'Kodesh'?

(b) What do we in any event, learn from here?



4)

(a) According to Rebbi Elazar in a Beraisa, a Rishon l'Chulin, li'Terumah or l'Kodesh are Metamei two levels and render one Pasul (to make a Revi'i) by Kodesh.   What do they make by ...

1. ... Terumah?

2. ... Chulin?



5)

(a) In a Mishnah in Chalah, Rebbi Eliezer discusses separating Chalah to exempt a dough that became Tamei b'Mezid.   From what sort of dough does he separate it?

(b) What do we mean when we say that Chalah must be taken 'min ha'Mukaf'?

(c) How does one then proceed to separate Chalah from the Tahor dough to exempt the Tamei dough too?



30b-----------------------30b



6)

(a) According to the text of the Beraisa, the owner places dough that is less than a k'Beitzah in the middle.   Why is that? Is less than a k'Beitzah not subject to Tum'ah?

(b) What amendment does another Beraisa make when citing the same Halachah?



7)

(a) Assuming that both Tana'im agree that Chulin that is Tavul l'Chalah is not considered like Chalah, how do we initially attempt to establish the Machlokes between Rebbi Eliezer and the Chachamim?

(b) The Tana of the first Beraisa nevertheless requires the dough in the middle to be less than a k'Beitzah, because it is a Mitzvah to minimize the level of Tum'ah on the middle dough.   What other reason might he have had for this Chumra?

(c) Rav Mari Brei d'Rav Kahana rejects the above interpretation of the Machlokes. In his opinion, both Tana'im agree that a Sheni cannot make a Shlishi.   Then why do the Chachamim nevertheless forbid it?

(d) Alternatively, both Tana'im might hold 'Chulin ha'Tevulin l'Chalah Lav k'Chalah Dami', and 'Ein Sheni Oseh Shlishi'.   Then why do the Chachamim still forbid it?



8)

(a) We learned in our Mishnah that, according to Rebbi Akiva, they sang the Shirah like one recites Hallel.   What does ...

1. ... the Tana of the Beraisa mean when he explains 'like a Gadol who recites Hallel with the Tzibur'?

2. ... Rebbi Eliezer Beno Shel Rebbi Yosi ha'Glili (who argues with Rebbi Akiva in the Beraisa) mean when he explains 'like a Katan who recites Hallel with the Tzibur'?

3. ... Rebbi Nechemyah (who argues with Rebbi Akiva in our Mishnah) mean when he says that they sang it like a Sofer who is Poreis al Shema in Shul?

(b) What does the word "Leimor" refer to according to ...

1. ... Rebbi Akiva?

2. ... Rebbi Eliezer Beno Shel Rebbi Yosi ha'Glili?

(c) from where does Rebbi Nechemyah derive his opinion?

(d) How does he then interpret "Leimor"?



9)

(a) How does Rebbi Yosi ha'Glili explain "Zeh Keili Ve'anveihu"? To whom in particular does it refer?

(b) What is the difference between 'Olel' and 'Yonek'?

(c) What does Rebbi Meir, based on the Pasuk in Tehilim "b'Makheilos Barchu Elokim, Hashem *mi'Mekor* Yisrael", add to the above Derashah?

(d) How could they see through the walls of their mothers' stomachs?

Please Mr. Netanyahu, Mr. Ben Gvir, Mr. Smotrich and Mr. Gallant unite and bring Hashem’s Righteousness back to the Har HaBayit? Under HaShem’s Righteousness the Har HaBayit shall become a Prayer House for all peoples. Jews, Muslims, and Christians when they put away Avoda Zara and their false doctrines…… By annulling that covenant made with the Islamic authorities in ’67 on the Har Habayit and all other covenants, banning all crimes and abominations by PA, Hamas and Islamic Jihad with an Iron fist declaring Jewish Sovereignty in all the Land Hashem gave the Jewish People in ’67.

בבקשה מר נתניהו, מר בן גביר, מר סמוטריץ' ומר גלנט תתאחדו והחזירו את צדקת ה' להר הבית,? תחת צדקת השם הר הבית יהפוך לבית תפילה לכל העמים: יהודים, מוסלמים ונוצרים כשהם מסירים עבודה זרה ואת דוקטרינות השקר שלהם... על ידי ביטול הברית שנכרתה עם השלטונות האיסלאמיים בשנת 67' על הר הבית וכל שאר הבריתות, איסור על כל הפשעים והתועבות שנעשות על ידי הרשות הפלסטינית, חמאס והג'יהאד האסלאמי. והכרזת ריבונות יהודית על כל ארץ ישראל.

Come let us Pray that Hashem's Righteousness shall 'return' to the Har haBayit and the whole of Eretz Israel.

בוא נתפלל שצדקת ה' 'תשוב' להר הבית ולארץ ישראל כולה.
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חופשי ללמוד את כל כתבי הקודש היהודיים:
Sefaria Calendar - לוח שנה ספריה



   
Our Prayer and hope: All the gates to the Har haBayit 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 haBayit.



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 ולמען התיישבות 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 HaBayit, 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
By Har HaBait Jewish Sovereign for all Israel
I pray as a Jew when I bring your prayers.