הַיּוֹם הַזֶּה ה' אֱלֹהֶיךָ מְצַוְּךָ לַעֲשׂוֹת. זֶה שֶׁאָמַר הַכָּתוּב: בּוֹאוּ נִשְׁתַּחֲוֶה וְנִכְרָעָה נִבְרְכָה לִפְנֵי ה' עוֹשֵׂנוּ (תהלים צה, ו). וַהֲלֹא כְּרִיעָה בִּכְלַל הִשְׁתַּחֲוָיָה, וְהִשְׁתַּחֲוָיָה בִּכְלַל כְּרִיעָה, וּמַה תַּלְמוּד לוֹמַר, נִשְׁתַּחֲוֶה נִכְרָעָה נִבְרְכָה. אֶלָּא צָפָה מֹשֶׁה בְּרוּחַ הַקֹּדֶשׁ וְרָאָה שֶׁבֵּית הַמִּקְדָּשׁ עָתִיד לֵחָרֵב וְהַבִּכּוּרִים עֲתִידִין לִפָּסֵק, עָמַד וְהִתְקִין לְיִשְׂרָאֵל שֶׁיִּהְיוּ מִתְפַּלְּלִין שְׁלֹשָׁה פְּעָמִים בְּכָל יוֹם, לְפִי שֶׁחָבִיב תְּפִלָּה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא מִכָּל מַעֲשִׂים טוֹבִים וּמִכֹּל הַקָּרְבָּנוֹת. שֶׁכָּךְ כְּתִיב: תִּכּוֹן תְּפִלָּתִי קְטֹרֶת לְפָנֶיךָ מַשְׂאַת כַּפַּי מִנְחַת עָרֶב (תהלים קמא, ב). וּמֹשֶׁה רַבֵּנוּ אַף עַל פִּי שֶׁעָשָׂה כָּל מַעֲשִׂים טוֹבִים, כֵּיוָן שֶׁנִּגְזַר עָלָיו שֶׁלֹּא לִכָּנֵס לָאָרֶץ, הִתְפַּלֵּל וְאָמַר, אֶעְבְּרָה נָא וְאֶרְאֶה וְגוֹ' (דברים ג, כה). וְאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, אַל תּוֹסֶף דַּבֵּר אֵלַי עוֹד בַּדָּבָר הַזֶּה, עֲלֵה רֹאשׁ הַפִּסְגָּה (שם פסוקים כו-כז). לְכָךְ נֶאֱמַר: הַיּוֹם הַזֶּה ה' אֱלֹהֶיךָ מְצַוְּךָ לַעֲשׂוֹת. מָה כְּתִיב לְמַעְלָה מִן הָעִנְיָן, הַשְׁקִיפָה מִמְּעוֹן קָדְשֶׁךָ. אָמַר רַבִּי אֲבָהוּ בְּשֵׁם רַבִּי יוֹסִי בַּר חֲנִינָא, בּוֹא וּרְאֵה כַּמָּה מִתְחַטְּאִין, וְכַמָּה יֵשׁ לָהֶן פִּתְחוֹן פֶּה לְעוֹשֵׁי מִצְוֹת. אָדָם יֵשׁ לוֹ עֵסֶק אֵצֶל מַלְכוּת, פְּעָמִים שֶׁהוּא נוֹתֵן כַּמָּה מָמוֹן עַד שֶׁמַּגִּיעִין אוֹתוֹ אֵצֶל הַמֶּלֶךְ. כֵּיוָן שֶׁהִגִּיעַ אֵצֶל הַמֶּלֶךְ, סָפֵק עוֹשֶׂה שְׁאֵלָתוֹ, סָפֵק לֹא עוֹשֶׂה. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵּן, אֶלָּא יוֹרֵד אָדָם לְתוֹךְ שָׂדֵהוּ, רָאָה אֶשְׁכּוֹל שֶׁבִּכֵּר, תְּאֵנָה שֶׁבִּכְּרָה, רִמּוֹן שֶׁבִּכֵּר, מַנִּיחוֹ בַּסַּל וְהוֹלֵךְ לִירוּשָׁלַיִם וּבָא וְעוֹמֵד בְּאֶמְצַע הָעֲזָרָה וּמְבַקֵּשׁ רַחֲמִים עַל עַצְמוֹ וְעַל יִשְׂרָאֵל וְעַל אֶרֶץ יִשְׂרָאֵל, שֶׁנֶּאֱמַר: הַשְׁקִיפָה מִמְּעוֹן קָדְשֶׁךָ וְגוֹ'. וְלֹא עוֹד, אֶלָּא שֶׁהָיָה אוֹמֵר, אֵינִי זָז מִכָּאן עַד שֶׁתַּעֲשֶׂה צָרְכִּי הַיּוֹם הַזֶּה, שֶׁכָּתוּב אַחֲרָיו, הַיּוֹם הַזֶּה ה' אֱלֹהֶיךָ מְצַוְּךָ לַעֲשׂוֹת. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, יָצְתָה בַּת קוֹל וְאָמְרָה לוֹ, תִּזְכֶּה לַשָּׁנָה הַבָּאָה וְתָבִיא כְּהַיּוֹם הַזֶּה, כְּאָדָם שֶׁהוּא נוֹתֵן פְּרִי חָדָשׁ לַחֲבֵרוֹ, וְאוֹמֵר לוֹ: יְהִי רָצוֹן שֶׁתִּשְׁנֶּה וְתִתֵּן לִי לַשָּׁנָה הָאַחֶרֶת. אָמַר רַבִּי חִיָּא בַּר אַבָּא, כַּמָּה מִתְחַטְּאִין עוֹשֵׂי מִצְוֹת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא גּוֹזֵר גְּזֵרָה, וְצַדִּיקִים מְבַטְּלִין אוֹתָהּ, שֶׁנֶּאֱמַר: בַּאֲשֶׁר דְּבַר מֶלֶךְ שִׁלְטוֹן, וּמִי יֹאמַר לוֹ מַה תַּעֲשֶׂה (קהלת ח, ד). מִי הוּא. שׁוֹמֵר מִצְוָה לֹא יֵדַע דָּבָר רָע (שם פסוק ה), מַמְחֶה עַל יָדוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. וְכֵן בְּדָוִד הוּא אוֹמֵר, אָמַר אֱלֹהֵי יִשְׂרָאֵל, לִי דִּבֶּר צוּר יִשְׂרָאֵל, מוֹשֵׁל בָּאָדָם, צַדִּיק מוֹשֵׁל יִרְאַת אֱלֹהִים (ש״ב כג, ג). מַהוּ הַיּוֹם הַזֶּה ה' אֱלֹהֶיךָ. וְכִי עַד עַכְשָׁו לֹא צִוָּה הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת יִשְׂרָאֵל. וַהֲלֹא אוֹתָהּ שָׁנָה שְׁנַת אַרְבָּעִים הָיְתָה, שֶׁנֶּאֱמַר: וַיְהִי בְּאַרְבָּעִים שָׁנָה בְּעַשְׁתֵּי עָשָׂר חֹדֶשׁ (דברים א, ג). וּמַה תַּלְמוּד לוֹמַר, הַיּוֹם הַזֶּה. אֶלָּא כָּךְ אָמַר מֹשֶׁה לְיִשְׂרָאֵל, בְּכָל יוֹם יְהֵא הַתּוֹרָה חֲבִיבָה עֲלֵיכֶם כְּאִלּוּ הַיּוֹם הַזֶּה קִבַּלְתֶּם אוֹתָהּ מֵהַר סִינָי. וְכֵן הוּא אוֹמֵר בְּמָקוֹם אַחֵר, וְהוֹדַעְתָּם לְבָנֶיךָ וְלִבְנֵי בָּנֶיךָ (שם ד, ט). וּכְתִיב בַּתְרֵיהּ, יוֹם אֲשֶׁר עָמַדְתָּ לִפְנֵי ה'. אֶת הַחֻקִּים, אֵלּוּ הַמִּדְרָשׁוֹת. וְאֶת הַמִּשְׁפָּטִים, אֵלּוּ הַדִּינִין. דָּבָר אַחֵר, אֶת הַחֻקִּים וְאֶת הַמִּשְׁפָּטִים, לְרַבּוֹת קַלִּים וַחֲמוּרִים, גְּזֵרוֹת שָׁווֹת וְדִקְדּוּקֵי סוֹפְרִים. וְשָׁמַרְתָּ וְעָשִׂיתָ אוֹתָם, אָמַר רַבִּי יוֹחָנָן, כָּל הָעוֹשֶׂה מִצְוָה אַחַת לַאֲמִתּוֹ, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ הִיא נְתוּנָה מֵהַר סִינַי, שֶׁנֶּאֱמַר: וְשָׁמַרְתָּ וְעָשִׂיתָ. וּמַה תַּלְמוּד לוֹמַר: וַעֲשִׂיתֶם אוֹתָם (ויקרא כה, יח). אֶלָּא כָּל הַמְּקַיֵּם אֶת הַתּוֹרָה וְעָשָׂה אוֹתָהּ לַאֲמִתּוֹ, כְּאִלּוּ הוּא תִּקְּנָהּ וּנְתָנָהּ מֵהַר סִינָי. וְעוֹד אָמַר רַבִּי יוֹחָנָן, כָּל הָעוֹשֶׂה תּוֹרָה לַאֲמִתָּה, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ עָשָׂה אֶת עַצְמוֹ, שֶׁנֶּאֱמַר: וְאוֹתִי צִוָּה ה' בָּעֵת הַהִוא לְלַמֵּד וְגוֹ' (דברים ד, יד). לַעֲשׂוֹת אוֹתָם לֹא נֶאֱמַר, אֶלָּא לַעֲשֹׂתְכֶם אוֹתָם (שם), מִכָּאן שֶׁמַּעֲלִין עָלָיו כְּאִלּוּ הוּא עָשָׂה וּבָרָא אֶת עַצְמוֹ. בְּכָל לְבָבְךָ, הֲרֵי הַכָּתוּב מַזְהִיר אֶת יִשְׂרָאֵל וְאוֹמֵר לָהֶם, בְּשָׁעָה שֶׁאַתֶּם מִתְפַּלְּלִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, לֹא יִהְיֶה לָכֶם שְׁתֵּי לְבָבוֹת, אֶחָד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, וְאֶחָד לְדָבָר אַחֵר.
(Deut. 26:16:) “This day the Lord your God is commanding you to perform.” This text is related (to Ps. 95:6), “Come, let us bow down and bend, let us kneel before the Lord our Maker!” But is not bending included in bowing down; and bowing down in bowing? So what does the instruction mean by “let us bow down and bend and kneel down?” Moses simply foresaw that the Temple was going to be destroyed and that the firstfruits were going to cease. He arose and arranged for Israel to pray three times on every day, because prayer is more pleasing to the Holy One, blessed be He, than all of the good works and all of the sacrifices. It is so written (Ps. 141:2), “Take my prayer as an offering of incense, my upraised hands as an evening sacrifice.” And when it was decreed for Moses not to enter the land in spite of all of his good works, he began to pray, and he said (in Deut. 3:25), “Please let me cross over and see [the good land].” The Holy One, blessed be He, said to him (in vss. 26-27), “Enough from you; do not ever speak unto Me on this matter again. Go up to the top of Pisgah.” It is therefore stated (in 26:16), “[This day] the Lord your God is commanding you to perform….” What is written above the matter (in vs. 15)? “Look down from Your holy dwelling, [from the heavens and bless Your people].” R. Abbahu said in the name of R. Jose bar Hanina, “How spoiled and how great a pretext are given to those who perform the commandments [for doing so]: If someone has business with the empire, there are times when he gives some money, until they have him reach the king. When he does reach the king, he has doubts whether he will fulfill his request or not. The Holy One, blessed be He, however, is not like that. Rather when one goes down into his field [and] sees a [grape] cluster that has ripened early, a fig that has ripened early, a pomegranate that has ripened early, he puts it in a basket, goes to Jerusalem and enters and stands in the [Temple] courtyard; he [then] asks mercy for himself, for Israel, and for the land of Israel. Thus it is stated (in Deut. 26:15), ‘Look down from your holy dwelling, [from the heavens and bless your people].’ And not only that, but he would say, “I am not moving from here until You perform my requirements this day,’ as it is written next to it (in vs. 16), ‘This day the Lord your God is commanding you to perform.’” Resh Laqish said, “A heavenly voice (bat qol) comes forth and says, ‘You shall do it again on this day in the coming year.’ [He is] like one who gives fresh fruit to his friend, and [the friend] says to him, ‘Would that you would do this again, and give me some next year.’” R. Hiya bar Abba said, “How spoiled are those who perform the commandments in front of the Holy One, blessed be He. As the Holy One blessed be He, enacts a decree and the righteous ones annul it. As it is stated (Eccl. 8:4), ‘Inasmuch as a king’s command is authoritative, and who can say to him, “What are you doing.”’ Who is it [that can say it]? (Eccl. 8:5:) ‘One who obeys commandments will not know a bad thing,’ he can object to the Holy One, blessed be He.” And so with David, he said (II Sam. 23:3), “The God of Israel said, the Rock of Israel spoke about me, ‘He that rules over men must be righteous, ruling in the fear of God.” [(Deut. 26:16:) “This day the Lord your God is commanding you to perform…].” What is the meaning of this day? Had the Holy One, blessed be He, not given a command to Israel until now? And was not this the fortieth year (since they left Egypt), as stated (in Deut. 1:3), “And it came to pass in the fortieth year….” Then what is the meaning of the words, “this day?” Simply that Moses spoke to Israel as follows, “On each and every day, let the Torah be dear to you, as if you had received it this day from Mount Sinai.” Moreover, it is written in another place (i.e., in Deut. 4:9), “make them known to your children….” Then it is written (in vs. 10), “The day that you stood before the Lord [your God at Horeb].” (Deut. 26:16, cont.:) “These statutes,” these are the midrashic commentaries; “and these ordinances,” these are the court decisions. Another interpretation (of Deut. 26:16), “these statutes and these ordinances: [They are meant] to include light and heavy [commandments], inferences from analogy, and fine points of scribal exegesis. (Deut. 26:16, cont.:) “So you are to be diligent in doing them.” R. Johanan said, “When anyone performs a single commandment truthfully, Scripture ascribes it to him as if it had been given [to him] from Mount Sinai, as stated (Deut. 26:16), ‘So you are to be diligent in doing.’” Then what is the meaning of (in Lev. 25:18), “and you shall do (which can also be read as, make) them?” Rather, anyone that observes the Torah and does it truthfully, it as if he arranged it and gave it from Mount Sinai. And R. Johanan also said, “Anyone who does [what is written in] the Torah truthfully, Scripture ascribes it to him as if he had made himself; as stated (in Deut. 4:14), ‘At that time the Lord commanded me to impart [to you laws and rules to make you do].’ It does not say, ‘to do them,’ but “to make you, do them.’ From here [we learn] that Scripture ascribes it to him as if he made and created himself.” (Deut. 26:16, cont.:) “With all your heart.” Behold Scripture warns Israel and says to them, “When you pray to the Holy One, blessed be He, you shall not have two hearts, one in the presence of the Holy One, blessed be He, and one for something else.”
A must read and guiding line: To go through every step, of the 42 steps in our diaspora until we reach Eretz Yisrael, the unification of Yehuda and Ephraim, when the Jews start to build The Temple and Restoring her Temple Service. It is for all Beit Yisrael International members the way to go.
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Don't make dogma's out of it. But elevate your souls by learning the Mitzvot surrounded by the Jewish Halakhot.
And the teachings of Chassidut by the Chassidim.
That we may hold on the 'right understanding' in our 'travel' through the 'dessert' our 'diaspora':
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The Soul of Judaism
Teachings from the core essence
Do-It-Yourself Judaism
Being human all the way
And…… to all Jews and Ephraimites:
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': |
That may come in fulfillment in our days:
Our souls are bearing the ‘sparks’ (divine aspects) of Messiah.
It is forbidden to pray to bow down to any other (god), and/or messiah, and/or before any image or to lift up a human being as a god…… or to put any other (god), and/or messiah, and/or any image before or instead or between HaShem and us. ('It suf')
“The redemption will come about only through the study of the Torah. And the essential redemption depends upon the study of the Kabbalah” According to: R. ELIYAHU, THE VILNA GAON (Evven Shelemah (a ‘complete, without defect stone’) 11:3)
When Yehuda and Ephraim come to unity (again) Messiah Ben Joseph 'died' and Messiah Ben David shall be revealed and anointed by the Israeli people as the Messiah-King of Israel. As YeshaYahu is teaching:
Isa 11:9 – 16 They do no evil nor destroy in all My set-apart mountain, for the earth shall be filled with the knowledge of Adonai as the waters cover the sea.
Rashi: knowledge of the Lord: [lit.] to know the Lord.
10 And on 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.
Rashi: as a banner for peoples: that peoples should raise a banner to gather to him.
11 And it shall be in that day that Adonai 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 Ḥamath and from the islands of the sea.
Rashi: 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.
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.
12 And He shall raise a banner for the nations, and gather the outcasts of Yisra’ěl, and assemble the dispersed of Yehuḏa from the four corners of the earth.
13 And the envy of Ephrayim shall turn aside, and the adversaries of Yehuḏa be cut off. Ephrayim shall not envy Yehuḏa, and Yehuḏa not trouble Ephrayim.
Rashi: Ephraim shall not envy Judah: The Messiah, the son of David, and the Messiah, the son of Joseph, shall not envy each other.
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 Eḏom and Mo’aḇ, and the children of Ammon shall be subject to them.
Rashi: 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 rendered 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.
15 And Adonai 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.
Rashi: 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.
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.
Rashi: And there shall be a highway: in the midst of the water for the remnant of His people.
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………
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