וַיֹּאמֶר ה' אֶל מֹשֶׁה רַב לָכֶם סֹב אֶת הָהָר הַזֶּה, וְאֶת הָעָם צַו לֵאמֹר אַתֶּם עוֹבְרִים בִּגְבוּל אֲחֵיכֶם בְּנֵי עֵשָׂו. זֶה שֶׁאָמַר הַכָּתוּב: לַמְנַצֵּחַ עַל שׁוּשַׁן עֵדוּת מִכְתָּם לְדָוִד לְלַמֵּד (תהלים ס, א). אֵימָתַי, בְּהַצּוֹתוֹ אֶת אֲרַם נַהֲרַיִם וְאֶת אֲרַם צוֹבָה וַיֵּשֵׁב יוֹאָב וַיַּךְ אֶת אֱדוֹם בְּגֵיא מֶלַח שְׁנֵים עָשָׂר אָלֶף (תהלים ס, ב). וַהֲרֵי כְּבָר נֶאֱמַר, כִּי שֵׁשֶׁת חֳדָשִׁים יָשַׁב שָׁם יוֹאָב וְכָל יִשְׂרָאֵל עַד הִכְרִית כָּל זָכָר בֶּאֱדוֹם (מל״א יא, טז). וְאַחֲרֵי כֵן חוֹזֵר וְאוֹמֵר: וַיָּשָׁב יוֹאָב וַיַּךְ אֶת אֱדוֹם בְּגֵיא מֶלַח. זֶה שֶׁאָמַר הַכָּתוּב: קָרוֹב מַצְדִּיקִי מִי יָרִיב אִתִּי נַעַמְדָה יָחַד מִי בַעַל מִשְׁפָּטִי יִגַּשׁ אֵלָי (ישעיה נ, ח). נָתַן הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַתּוֹרָה לְיִשְׂרָאֵל, כְּדֵי שֶׁיִּזְכּוּ בָּהּ לְכָל הָאֻמּוֹת. אַתְּ מוֹצֵא, שֶׁיּוֹאָב הָיָה רֹאשׁ סַנְהֶדְרִין, שֶׁנֶּאֱמַר: אֵלֶּה שְׁמוֹת הַגִּבּוֹרִים אֲשֶׁר לְדָוִד יוֹשֵׁב בַּשֶּׁבֶת תַּחְכְּמֹנִי (ש״ב כג, ח), זֶה יוֹאָב. וְדָוִד חָכָם מִכֻּלָּם הָיָה, שֶׁנֶּאֱמַר: וַאֲדוֹנִי חָכָם כְּחָכְמַת מַלְאַךְ הָאֱלֹהִים (שם יד, כ). וְלֹא הָיוּ עוֹשִׂין דָּבָר אֶלָּא עַל פִּי סַנְהֶדְרִין, שֶׁנֶּאֱמַר: לַמְנַצֵּחַ עַל שׁוּשָׁן עֵדוּת (תהלים ס, א). שׁוּשָׁן, אֵלּוּ סַנְהֶדְרִין, שֶׁנֶּאֱמַר: סוּגָה בַּשּׁוֹשַׁנִּים (שה״ש ז, ג). עֵדוּת, עַל שֵׁם הַתּוֹרָה שֶׁנִּקְרֵאת עֵדוּת. מִכְתָּם, זֶה דָּוִד, שֶׁנַּעֲשָׂה מֶלֶךְ וְקוֹרֵא עַצְמוֹ עָנִי, תָּם, שֶׁהָלַךְ בִּתְמִימוּת עִם קוֹנוֹ. לְלַמֵּד, לְלַמְּדוֹ הַדָּבָר. אֵימָתַי, בְּהַצּוֹתוֹ אֶת אֲרַם נַהֲרַיִם. מַהוּ כְּשֶׁהָלַךְ יוֹאָב לְהִלָּחֵם עִם אֲרַם נַהֲרַיִם, יָצְאוּ לִקְרָאתוֹ, אָמְרוּ לוֹ: אַתְּ מִבְּנֵי בָנָיו שֶׁל יַעֲקֹב וְאָנוּ מִבְּנֵי בָנָיו שֶׁל לָבָן, וַהֲרֵי הַתְּנַאי שֶׁלָּהֶם קַיָּם, דִּכְתִיב: עֵד הַגַּל הַזֶּה וְגוֹ' (בראשית לא, נב). כְּשֶׁשָּׁמַע יוֹאָב כָּךְ, חָזַר אֵצֶל דָּוִד, אָמַר לוֹ: מָה אַתָּה אוֹמֵר, הֲרֵי תְּנַאי שְׁבוּעַת יַעֲקֹב. מִיָּד, הוֹשִׁיבוּ סַנְהֶדְרִין שׁוּשָׁן עֵדוּת לְלַמֵּד. לִמְּדוּהוּ וְאָמְרוּ לוֹ: בֶּאֱמֶת כָּךְ הָיָה הַתְּנַאי, אֶלָּא שֶׁהֵם עָבְרוּ תְּחִלָּה. בִּלְעָם הָרָשָׁע לֹא כָּךְ אָמַר, מִן אֲרָם יַנְחֵנִי בָּלָק מֶלֶךְ מוֹאָב וְגוֹ' (במדבר כג, ז). וְכוּשַׁן רִשְׁעָתַיִם לֹא שִׁעְבֵּד בָּנוּ, שֶׁנֶּאֱמַר: וַיַּעַבְדוּ בְּנֵי יִשְׂרָאֵל אֶת כּוּשַׁן רִשְׁעָתַיִם וְגוֹ' (שופטים ג, ח). הֵם הִרְשִׁיעוּ עָלֵינוּ שְׁתֵּי רִשְׁעֻיּוֹת. כֵּיוָן שֶׁהוֹרוּ לָהֶם סַנְהֶדְרִין כָּךְ, חָזַר עֲלֵיהֶם וַהֲרָגָם, שֶׁנֶּאֱמַר: בְּהַצּוֹתוֹ אֶת אֲרַם נַהֲרַיִם וְאֶת אֲרַם צוֹבָה וַיֵּשֵׁב יוֹאָב וַיַּךְ אֶת אֱדוֹם בְּגֵי מֶלַח (תהלים ס, ב). וַהֲלֹא עִם אֲרָם עָשָׂה מִלְחָמָה, מַהוּ וַיַּךְ אֶת אֱדוֹם. הָיָה צָרִיךְ לוֹמַר, וַיַּךְ אֶת אֲרָם, וְלֹא אֱדוֹם. אֶלָּא כְּשֶׁבָּא יוֹאָב לְהִלָּחֵם עִם אֲרָם, עָמְדוּ עָלָיו בְּנֵי אֱדוֹם וְאָמְרוּ לוֹ: לֹא כָּךְ אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, אַל תִּתְגָּרוּ בָּם כִּי לֹא אֶתֵּן לָכֶם מֵאַרְצָם עַד מִדְרַךְ כַּף רֶגֶל. הֵשִׁיב יוֹאָב, לֹא כָּךְ אָמַר לָנוּ, אַתֶּם עוֹבְרִים בִּגְבוּל אֲחֵיכֶם בְּנֵי עֵשָׂו, הַנִּיחוּ אוֹתָנוּ לַעֲבֹר לְאַרְצֵנוּ. אָמַר יוֹאָב, אִם נַחֲרִיב אֱדוֹם עַכְשָׁו, אֵין אָנוּ מוֹצְאִין בַּחֲזָרָתֵנוּ לֹא אֲכִילָה וְלֹא שְׁתִיָּה, אֶלָּא נָנִיחַ אוֹתָם עַד שֶׁנַּכֶּה אֶת אֲרָם וְנַחֲזֹר עֲלֵיהֶן. לְכָךְ נֶאֱמַר: וַיָּשַׁב יוֹאָב וַיַּךְ אֶת אֱדוֹם בְּגֵי מֶלַח. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, מָה אַתֶּם מוֹעִילִין שֶׁתַּכּוּ אֶת אֱדוֹם קִמְעָא קִמְעָא. אֲבִישַׁי בֶּן צְרוּיָה הָרַג שְׁמוֹנָה עָשָׂר אֶלֶף. וַיְהִי כָּל אֱדוֹם לְדָוִד לַעֲבָדִים נוֹשְׂאֵי מִנְחָה (ש״ב ח, יד). כְּשֶׁיַּגִּיעַ זְמַן, אֲנִי אֲכַלֶּה אֶת אֱדוֹם וְאַחֲרִיבֶנָּה, שֶׁנֶּאֱמַר: וְיָרְשׁוּ הַנֶּגֶב אֶת הַר עֵשָׂו וְגוֹ' אֶת שְׂדֵה אֶפְרַיִם וְאֶת שְׂדֵה שֹׁמְרוֹן וְגוֹ', וְגָלֻת הַחֵל הַזֶּה לִבְנֵי יִשְׂרָאֵל וְגוֹ', וְעָלוּ מוֹשִׁיעִים בְּהַר צִיּוֹן לִשְׁפֹּט אֶת הַר עֵשָׂו וְגוֹ' (עובדיה א, יט-כא). בְּאוֹתָהּ שָׁעָה, וְהָיְתָה לַה' הַמְּלוּכָה (שם).
(Deut. 2:2-4:) “Then the Lord spoke unto me, saying, ‘You have had enough of going about this mountain; turn north. Now charge the people, saying, “You are passing through the territory of your kindred, the children of Esau, who dwell in Seir.”’” This text is related (to Ps. 60:1), “To the director: With a shushan eduth; a mikhtam of David, for instruction.” When? (According to vs. 2,) “When he had struggled with Aram-Naharaim and Aram-Zobah, and Joab returned and smote Edom – [an army] of twelve thousand men – in the Valley of Salt.” Now was it not already stated (in I Kings 11:16), “For Joab and all Israel stayed there six months, until he had annihilated every male in Edom?” And yet it repeats afterwards (here in Ps. 60:2, cont.), “Joab returned and smote Edom – [an army] of twelve thousand men – in the Valley of Salt.” This text is related (to Is. 50:8), “My Vindicator is at hand; who will contend with me; let us stand together […].” The Holy One, blessed be He, gave Torah to Israel, so that through it they would attain vindication before all peoples. You find that Joab was head of the Sanhedrin, as stated (in II Sam. 23:8), “These are the names of the warriors whom David had: one who sits in the seat of wisdom.” This was Joab. But David was wiser than all, since it is stated (in II Sam. 14:20 with reference to David), “my lord is as wise as the wisdom of an angel of God.” Still, they only acted on something in accord with the Sanhedrin, as stated (in Ps. 60:1), “To the director: with the shushan eduth (i.e., lily of witness).” “Shushan” refers to the Sanhedrin, since it is stated (in Cant. 7:3), “fenced in with the lilies (shoshanim).” “Witness (eduth)” [is mentioned] because of the Torah, which is called a witness. “Mikhtam” refers to David, who became (a king [melekh]) [humble (makh)] and called himself, poor; innocent (tam), because he walked in innocence with his Creator. When? (According to Ps. 60:2,) “When he had struggled with Aram-Naharaim.” What does that mean? When Joab went to fight with Aram-Naharaim, they came out towards him. They said to him, “You are one of the Children of Jacob, but we are from the Children of Laban. Now here is their confirmed agreement, as written (in Gen. 31:52), ‘This mound is a witness, [and the pillar is a witness that […] you will not pass beyond this mound and this pillar towards me with evil intent].’” When Joab heard that, he returned to David. He said to him, “What do you say to that? Here is our ancestor Jacob's sworn agreement.” They immediately convened a Sanhedrin, (in the words of Ps. 60:1) “a shushan eduth (i.e., lily of witness) […] [for instruction].” They instructed him and said, “It really was so, but they transgressed it first. Did Balaam the Wicked not say like this (in Numb. 23:7), ‘It is from Aram that Balak has brought me, the king of Moab…?’ Moreover, did not Cushan-Rishathaim (of Aram-Naharaim) enslave us, as stated (in Jud. 3:8), ‘and the children of Israel served Cushan-Rishathaim eight years?’ [Thus] they have committed two wicked acts against us.” When the court had so instructed him, he immediately turned back against them and slew them, as stated (in Ps. 60:2), “When he had struggled with Aram-Naharaim and Aram-Zobah, and Joab returned and smote Edom – [an army] of twelve thousand men – in the Valley of Salt.” But did he not make war with Aram (i.e., Syria)? [So] shat is the meaning of “and smote Edom?” It should have said "and he smote Aram," not “Edom.” It is simply that when Joab came to fight with Aram, the children of Edom stood up to him and said to him, “Did not the Holy One, blessed be He, say to you (in Deut. 2:5), ‘Do not engage them in battle, for I will not give you of their land so much as a foot can tread on?’ Joab answered them, “Did he not say this to us (in vs. 4), ‘You are passing through the territory of your kindred, the children of Esau?’ Allow us to pass to our land! [But they did not want to do so.] Joab said to [his army], “If we eradicate Edom now, we shall find nothing to eat or drink on our return. Instead let us leave them alone until we have smitten Aram, and then we shall turn back against them.” It is therefore stated (in Ps. 60:2), “[When he had struggled with Aram-Naharaim and Aram-Zobah,] and Joab returned and smote Edom – [an army] of twelve thousand men – in the Valley of Salt.” The Holy One, blessed be He, said, “What benefit is it for you that you smite Edom little by little?” [As we also find that] Abishai ben Zuriyah killed eighteen thousand, “and (in II Sam. 8:14), all the Edomites became vassals of David.” When the time comes, I will destroy and eradicate it, as stated (in Obad. 1:19-21), “They shall take possession of the Negeb and the Mountain of Esau…. They shall possess the Ephraimite country and the district of Samaria…. And the exiles in this army of the Children of Israel…. For saviors shall go up on Mount Zion to judge the Mountain of Esau.” At that time (ibid., cont.), “the kingdom shall belong to the Lord.”
Tehillim Ohel Yosef Yitzchak
Pirkei Avot 6:10
Dr. Joshua Kulp
חֲמִשָּׁה קִנְיָנִים קָנָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְעוֹלָמוֹ, וְאֵלּוּ הֵן, תּוֹרָה קִנְיָן אֶחָד, שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד, אַבְרָהָם קִנְיָן אֶחָד, יִשְׂרָאֵל קִנְיָן אֶחָד, בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד. תּוֹרָה מִנַּיִן, דִּכְתִיב (משלי ח), ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז. שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (ישעיה סו), כֹּה אָמַר ה' הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי אֵי זֶה בַיִת אֲשֶׁר תִּבְנוּ לִי וְאֵי זֶה מָקוֹם מְנוּחָתִי, וְאוֹמֵר (תהלים קד) מָה רַבּוּ מַעֲשֶׂיךָ ה' כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ. אַבְרָהָם קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (בראשית יד), וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ. יִשְׂרָאֵל קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (שמות טו), עַד יַעֲבֹר עַמְּךָ ה' עַד יַעֲבֹר עַם זוּ קָנִיתָ, וְאוֹמֵר (תהלים טז) לִקְדוֹשִׁים אֲשֶׁר בָּאָרֶץ הֵמָּה וְאַדִּירֵי כָּל חֶפְצִי בָם. בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (שמות טו), מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ ה' מִקְּדָשׁ ה' כּוֹנְנוּ יָדֶיךָ. וְאוֹמֵר (תהלים עח) וַיְבִיאֵם אֶל גְּבוּל קָדְשׁוֹ הַר זֶה קָנְתָה יְמִינוֹ:
Five possessions did the Holy Blessed One, set aside as his own in this world, and these are they: The Torah, one possession; Heaven and earth, another possession; Abraham, another possession; Israel, another possession; The Temple, another possession. 1a) The Torah is one possession. From where do we know this? Since it is written, “The Lord possessed (usually translated as ‘created’) me at the beginning of his course, at the first of His works of old” (Proverbs 8:22). 2a) Heaven and earth, another possession. From where do we know this? Since it is said: “Thus said the Lord: The heaven is My throne and the earth is My footstool; Where could you build a house for Me, What place could serve as My abode? (Isaiah 66:1) And it says: “How many are the things You have made, O Lord; You have made them all with wisdom; the earth is full of Your possessions” (Psalms 104:24). 3a) Abraham is another possession. From where do we know this? Since it is written: “He blessed him, saying, “Blessed by Abram of God Most High, Possessor of heaven and earth” (Genesis 15:19). 4a) Israel is another possession. From where do we know this? Since it is written: “Till Your people cross over, O Lord, Till Your people whom You have possessed” (Exodus 15:16). And it says: “As to the holy and mighty ones that are in the land, my whole desire (possession) is in them” (Psalms 16:3). 5a) The Temple is another possession. From where do we know this? Since it is said: “The sanctuary, O lord, which your hands have established” (Exodus 15:17”, And it says: “And He brought them to His holy realm, to the mountain, which His right hand had possessed” (Psalms 78:54).
I like to call out to all my Jewish friends:
Zechariah 8:23
23So said the Lord of Hosts: In those days, when ten men of all the languages of the nations shall take hold of the skirt of a Jewish man, saying, "Let us go with you, for we have heard that God is with you." | | כגכֹּֽה־אָמַר֘ יְהֹוָ֣ה צְבָאוֹת֒ בַּיָּמִ֣ים הָהֵ֔מָּה אֲשֶׁ֚ר יַֽחֲזִ֙יקוּ֙ עֲשָׂרָ֣ה אֲנָשִׁ֔ים מִכֹּ֖ל לְשֹׁנ֣וֹת הַגּוֹיִ֑ם וְֽהֶחֱזִ֡יקוּ בִּכְנַף֩ אִ֨ישׁ יְהוּדִ֜י לֵאמֹ֗ר נֵֽלְכָה֙ עִמָּכֶ֔ם כִּ֥י שָׁמַ֖עְנוּ אֱלֹהִ֥ים עִמָּכֶֽם: |
ten men: from the seventy nations. This equals seven hundred for each corner. For the four corners of the tallith there will be two thousand and eight hundred. | | עשרה אנשים: משבעים לשון הרי שבע מאות לכל כנף וכנף הרי לד' כנפי הטלית אלפים ושמונ' מאו': |
Please Judah if a righteous gentile tries ‘to grasp your ‘tsi-sit’ and say: "Let me go with you, for I have heard that God is with you." Open your heart for him/her and share all our Torah. The Torah of Moshe Rabbeinu as it is written and spared and is teaches in the Tanach and all scripture of Rabbinical Judaism………
Ariel your Representee, Representee of Ephraim and adviser (not a rabbi but friendly adviser) of Bet Yisrael international on the Har HaBayit.
Read my story: https://rb.gy/i654b
Please contact me for further questions: Telegram https://t.me/ArielRepresentative WhatsApp: +972 54-568-3031 Ariel van Kessel LinkedIn: https://www.linkedin.com/in/ariel-van-kessel-71797424 Email: arielvankessel@aol.com Ariel, hopefully your Representative
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Ariel your Representee, Representee of Ephraim and adviser (not a rabbi but friendly adviser) of Bet Yisrael international on the Har HaBayit.
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