דָּבָר אַחֵר, וָאֶתְחַנָּן אֶל ה'. זֶה שֶׁאָמַר הַכָּתוּב: כִּי עַם בְּצִיּוֹן יֵשֵׁב בִּירוּשָׁלַיִם, בָּכוֹ לֹא תִּבְכֶּה חָנוֹן יָחְנְךָ וְגוֹ' (ישעיה ל, יט). מַה כְּתִיב לְמַעְלָה מִן הָעִנְיָן, וְעָרָיו נָתַתִּי לָרְאוּבֵנִי וְגוֹ'. לִמֵּד מֹשֶׁה אֶת בָּאֵי עוֹלָם, שֶׁלֹּא יֹאמַר אָדָם הוֹאִיל וְחֹלִי שֶׁלִּי מְסֻכָּן וְעָשָׂה דְּיָיתֵיקֵי וְחִלֵּק כָּל אֲשֶׁר לוֹ, לֹא יֹאמַר הוֹאִיל שֶׁעָשָׂה דְּיָיתֵיקֵי, לֹא יִתְפַּלֵּל עוֹד, אֶלָּא יִתְפַּלֵּל, שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא פּוֹסֵל תְּפִלַּת כָּל בְּרִיָּה, שֶׁהֲרֵי מֹשֶׁה עָשָׂה דְּיָיתֵיקֵי, שֶׁנֶּאֱמַר: וְעָרָיו נָתַתִּי לָרְאוּבֵנִי וְלַגָּדִי, וְיָאִיר בֶּן מְנַשֶּׁה לָקַח, וּלְמָכִיר נָתַתִּי אֶת הַגִּלְעָד, וַאֲצַוֶּה אֶתְכֶם בָּעֵת הַהִיא לֵאמֹר ה' אֱלֹהֵיכֶם נָתַן לָכֶם אֶת הָאָרֶץ הַזֹּאת לְרִשְׁתָּהּ, וְאֶת יְהוֹשֻׁעַ צִוִּיתִי בָּעֵת הַהִיא לֵאמֹר. הֲרֵי דְּיָיתֵיקֵי. שֶׁמָּא תֹּאמַר, עָמַד לוֹ וְלֹא הִתְפַּלֵּל. תַּלְמוּד לוֹמַר: וָאֶתְחַנָּן אֶל ה'. וָאֶתְחַנָּן אֶל ה', לָמָּה. כְּדֵי שֶׁיִּכָּנֵס לָאָרֶץ. זֶה שֶׁאָמַר הַכָּתוּב: שִׁמְעָה אֱלֹהִים רִנָּתִי (תהלים סא, ב). אַל תִּתְעַלֵּם מִתְּחִנָּתִי. אָמַר לוֹ: מָה אַתָּה מְבַקֵּשׁ. אָמַר לוֹ: מִקְּצֵה הָאָרֶץ אֵלֶיךָ אֶקְרָא בַּעֲטֹף לִבִּי (שם פסוק ג). אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, רַב לְךָ אַל תּוֹסֵף. אָמַר לוֹ מֹשֶׁה, רִבּוֹן הָעוֹלָמִים, אַתָּה קְרָאְתַּנִי מֹשֶׁה עַבְדִּי, שֶׁנֶּאֱמַר: לֹא כֵן עַבְדִי מֹשֶׁה (במדבר יב, ז). אֲנִי עֶבֶד, וְלִוְיָתַן עֶבֶד. וַאֲנִי מִתְחַנֵּן לְפָנֶיךָ, וְהוּא מִתְחַנֵּן לְפָנֶיךָ, שֶׁנֶּאֱמַר: הִרְבָּה אֵלֶיךָ תַּחֲנוּנִים אִם יְדַבֵּר אֵלֶיךָ רַכּוֹת (איוב מ, כז). תְּחִנַּת לִוְיָתָן שָׁמַעְתָּ וְכָרַתָּ עִמּוֹ בְּרִית וְקִיַּמְתּוֹ, שֶׁנֶּאֱמַר: הֲיִכְרֹת בְּרִית עִמָּךְ תִּקָּחֶנּוּ לְעֶבֶד עוֹלָם (שם פסוק כח). וַאֲנִי עַבְדְּךָ, וְאָמַרְתָּ לִי, הִנֵּה אֲנֹכִי כּוֹרֵת בְּרִית וְגוֹ' (שמות לד, י), וְלֹא קִיַּמְתָּ, אֶלָּא אָמַרְתָּ, וּמוּת בָּהָר אֲשֶׁר אַתָּה וְגוֹ' (דברים לב, נ). וְלֹא עוֹד, אֶלָּא כָּתַבְתָּ בְּתוֹרָתֶךָ, וְאִם אָמֹר יֹאמַר הָעֶבֶד אָהַבְתִּי וְגוֹ' (שמות כא, ה). וַאֲנִי אָהַבְתִּי אוֹתְךָ וְתוֹרָתְךָ וּבָנֶיךָ, לֹא אֵצֵא חָפְשִׁי (שם), אֵינִי מְבַקֵּשׁ לָמוּת. וְהִגִּישׁוֹ אֲדוֹנָיו וְגוֹ', וַעֲבָדוֹ לְעוֹלָם (שם פסוק ו), וְלֹא קִיַּמְתָּ עִמִּי. וְעַכְשָׁו בְּבַקָּשָׁה מִמְּךָ, שִׁמְעָה אֱלֹהִים רִנָּתִי וְאֶל תִּתְעַלֵּם מִתְּחִנָּתִי. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, רַב לְךָ, בַּעַל דִּין שֶׁלְּךָ כְּבָר הוֹצִיא עָלֶיךָ גְּזֵרָה שֶׁתָּמוּת, וְכָל הַבְּרִיּוֹת כְּמוֹתְךָ. אָדָם הָרִאשׁוֹן שֶׁאָכַל מִן הָאִילָן, גָּזַר מִיתָה לַכֹּל.
Another interpretation (of Deut. 3:23), “I besought [the Lord].” This text is related (to Is. 30:19), “Indeed, O people in Zion, inhabitants of Jerusalem, you shall surely weep no more, He will surely show you compassion (rt.: hnn)]….” What is written above the matter (in Deut. 3:12)? “And its cities I gave to the Reubenites [and to the Gadites].” Moses taught [all] who come into the world that one should not say that, whereas he is dangerously ill, has made a will and divided all that he has; he should not say that whereas he has made a will, he will no longer pray. Rather he should pray, because the Holy One, blessed be He, does not disqualify the prayer of [any] creature. See here. Moses made a will, as stated (in Deut. 23:12-21), “and its cities I gave to the Reubenites and to the Gadites [….] Yair ben Manasseh received […]. To Machir I gave Gilead. And to the Reubenites and the Gadites I gave […]. Then I charged you at that time, saying [...]. I also charged Joshua at that time], saying.” Ergo, [Moses made] a will. Lest you say, “He ceased and did not pray,” the text reads (in Deut. 3:23) “I besought the Lord.” (Deut. 3:23:) “I besought the Lord.” For what? That he should enter the land. This text is related (to Ps. 61:2), “Hear my song of prayer, O God”; (Ps. 55:2) “Do not hide yourself from my beseeching.” He said to him, “What do you want.” He said to him (in vs. 3) “From the end of the earth (which can also be read as land), I call unto You when my heart is faint.” The Holy One, blessed be He, said to him (in Deut. 3:26), “Enough from you; do not [ever speak unto Me on this matter] again.” Moses said to him, “Master of the universe, You addressed me as, ‘My servant Moses,’ as stated (in Numb. 12:7), ‘Not so with My servant ('eved) Moses.’ I am a servant ('eved), and Leviathan is a servant ('eved). I act the suppliant before You, and he acts the suppliant before You, as stated (in Job 40:27), ‘Will he make many supplications unto you?’ The supplication of Leviathan You hear; for You have made a covenant with him and sustain him, as stated (in Job 40:28), ‘Will he make a covenant with You for You to take him as Your servant ('eved) forever?’ Now I am Your servant ('eved), You have said to me (in Exod. 34:10), ‘I hereby make a covenant….’ But You have not carried it out. Instead you have said to me (in Deut. 32:50), ‘And you shall die on the mountain that you [are ascending]….’ And not only that, but you have written in the Torah and said (in Exod. 21:5), ‘But if the slave ('eved) says, “I love [my master],”’ yet I loved You, and Your Torah and Your children, ‘I will not go away a free person,’ I do not wish to die. (Exod. 21:6:) ‘Then his master shall bring him [before God] …, and he shall serve him forever.’ But You have not carried it out with me. So now please, (Ps. 61:2) ‘Hear my song of prayer, O God’; (Ps. 55:2) ‘Do not hide yourself from my beseeching.’” The Holy One, blessed be He, said to him, (Deut. 3:26) “’Enough from you!’ The litigant against you has already made a decision over you that you and all creatures like you are to die. When the first Adam ate from the tree, he caused death for all.”
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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