Sefaria Sha'ar HaEmunah VeYesod HaChasidut, Introduction to Beit Yaakov 27

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Sefaria Sha'ar HaEmunah VeYesod HaChasidut, Introduction to Beit Yaakov 27

Level six:

Near the weekly parsha with the haftorah both with Rashi, a chapter of Nach beginning with Joshua until the end of II Chronicles without Tehillim and start after the 'end' with Joshua again, Mishnah starting with Seder Zeraim (Agriculture) Berakhot until the end Seder Tahorot (Purity) Oktzin and start after the 'end' with Seder Zeraim (Agriculture) Berakhot, a daf from the Talmud Babylonian-Jerusalem starting from the beginning until the end and after the 'end' starting with the beginning again. Midrash Tanchuma after Parsha reading. Kalach Pitchei Chokhmah every day a chapter, begin with 1 until 138, after 138 starting with 1 again. Tanya every day a chapter, from the beginning until the end, after the 'end' starting with the beginning again. Sha'ar HaEmunah VeYesod HaChasidut every day a chapter, from the beginning until the end, after the 'end' starting with the beginning again. Likutei Moharan every day a chapter, from the beginning until the end, after the 'end' starting with the beginning again. Kedushat Levi from beginning until end. Reading it very quickly every day.
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About This Text

Sha'ar HaEmunah VeYesod HaChasidut
Chasidut
Author:
Written by Rabbi Gershon Chanoch Henoch Leiner of Radzin as an introduction to his father's work – the "Beit Yaakov" – this work is a guide to the theology of Kabbalah and Chassidut, based on Talmudic, Halachic and esoteric sources.
Composed: (c.1850 - c.1890 CE)נוצר/נערך: (1850 - 1890 לספירה בקירוב)

For commentary etc. (right side page under resources) click: Sha'ar HaEmunah VeYesod HaChasidut, Introduction to Beit Yaakov 27:1 with About (sefaria.org)

Introduction to Beit Yaakov, Chapter 27

המתגאה בעצמו, ואומר שהוא יוסיף דברי תורה ויחדש דבר בלא מקור נאמן ויסוד חזק, הרי הוא כמתלוצץ על דברי תורה ועונשו רב כמבואר בזוה"ק.

Masters and Disciples – Remaining Faithful to the Transmission
The author concludes the previous chapter by mentioning how his grandfather, R. Mordechai Yosef of Izhbitz, encouraged him to record his own original thoughts, based upon Izhbitzer teachings. In the history of Hasidism, Izhbitz is certainly one of the most original schools of thought, with the writings of R. Gershon Henokh among the most radical. Nonetheless, in this chapter, he explains the importance of standing in an interpretive tradition, and the need to base all of one’s original thoughts firmly on what one has received from his teachers; for to do otherwise would be akin to making a graven image.

ומאאזמו"ר זלה"ה שמעתי מפיו הקדוש, כי ראה אנשי השם שבדורו, אם ידמה להם שמחדשים דברי תורה ואחר כן ימצאו שהם כתובים בספר יעגם נפשם. אכן אנכי לא כן עמדי לא אוציא ד"ת מפי עד אשר אראה מקורו היכן נאמר. ואמר על זה מאמר זה"ק (ויצא קסג.) פתח רבי אלעזר ואמר (משלי ט) אם חכמת חכמת לך ולצת לבדך תשא. אם חכמת חכמת לך ווי לאינון חייבי עלמא דלא ידעין ולא משגיחין במלי דאורייתא וכד אינון משגיחין בה בגין דלית לון סוכלתנו מלין דאורייתא דמיין בעינייהו כאלו כלהו מלי ריקניא ולית בהו תועלתא וכלא בגין דאינון ריקנין מדעתא וסוכלתנו וכו' דהא כל מלה ומלה כתיה בה יקרה היא מפנינים וכל חפצים לא ישוו בה, וכל אינון טפשין אטומי לבא כד חמאן מלי דאורייתא לא די לון דלא ידעי אלא דאינון אמררי דאינהו מלי פנימין מלי דלית בהו תועלתא, ווי לון כד יתבע לון קוב"ה עלבונא דאורייתא ויתענשון עונשא דמרדי במאריהון, מה כתיב באורייתא כי לא דבר רק הוא מכם ואם הוא רק מכם איהו. דהא אורייתא מליא מכל אבנין טבין ומרגלאן וכו' ואיך יימרון דאיהו ריקניא ושלמה מלכא אמר אם חכמת חכמת לך דכד יתחכם בר נש באורייתא תועלתא דיליה איהו דהא באורייתא לא יכיל לאוספא אפילו אות אחת. ולצת לבדך תשא דהא אורייתא לא תגרע משבחהא כלום וליצנותא דיליה הוא ואשתאר ביה לאובדא ליה מהאי עלמא ומעלמא דאתי. ומפורש יוצא מדברי זוה"ק ששניהם ענין אחד, כל המתגאה בנפשו ויאמר שהוא יכול לחדש ולהוסיף דברי תורה מה שלא קיבל, הרי הוא כמו המתלוצץ על דברי תורה שהתורה קלה בעיניו. [ואין בכלל זה המפרש דברי רבותיו בטוב טעם ודעת, דעתה של תורה, אם קבלם מפי רב מובהק שגם הוא היה בחזקת הולך תמים וענות צדק, שוודאי גם הוא קיבל דבריו ממקור נאמן קבלה אמיתית, וכן חזקת רבו של רבו שמסתמא לא שאב ממעין האכזב, וזה הוא חזקתה של תורה שמגיע עד שורש מקורה, ועל זה איתא בזה"ק (וישב קצב.) האי מאן דאסתכל במה דאוליף מרביה וחמי ליה בההוא חכמתא יכיל לאתוספא בההוא רוחא יתיר. והיינו רק כשמסתכל ברבו וכמו שמביא (שם) בענין אליהו ואלישע. ובזה"ק (ויצא קנד.) מכאן אוליפנא מגו דאתגלייא אתי בר נש לסתימאה. והיינו שיבין בעומק בנגלות ויראה הסתום העטוף בו, אבל לא לבדות דבריו בעצמו בלא מקור נאמן ויסוד חזק]:

I heard directly from the Admor (the Isbitzer Rebbe), that he noticed scholars of his own generation who had believed that they had devised an original Torah innovation, and were later disappointed to find that it had already been written down somewhere in the tradition. I myself will not let a word of Torah pass my lips until I have seen its source in writing. The Zohar states (Vayeitse, 163a): Rabbi Elazar opened and said (Mishlei 9:12), “If you are wise, you are wise for yourself, and if you have scorned, you alone shall bear your sin.” “If you are wise, you are wise for yourself,” woe is to the wicked of the world, who do not know and do not see the words of the Torah! And when they look into it, since they have no sense, it seems to them as if the words of Torah are empty and of no use. This is all because such people are devoid of consciousness and understanding … every word written in the Torah is mare precious than pearls, there is nothing in the world equal in value to a single word of the Torah! And when the closed-hearted fools see the words of the Torah, it is not enough that they do not know, but they say that the words are blemished and useless. Woe to them, when the time comes for the Holy One, blessed be He, to render judgment for the disgrace of the Torah, and meets out punishment for those who rebelled against their Master. We find that the Torah says, “it is not an empty thing for you,” and if it is empty, the emptiness comes from you. For the Torah is filled with all manner of precious gems and pearls … and how could one say that it is empty? King Shlomo said, “If you are wise, then you are wise for yourself,” because if one has been clever in the Torah, the fact remains that it is still impossible to add so much as one letter to the Torah. “And if you have scorned, you shall bear your sin,” because the honor and praise of the Torah has not been reduced whatsoever, the scorn is only upon the scoffer, and remains with him to cause him to disinherit this world and the next. It is clear from the Zohar that the two matters are one. One who boasts to himself and claims that he can add words of Torah that he did not receive as a tradition, is equated as one who derides the Torah, for he does not take the Torah seriously. [This does not include one who gives an insightful explanation into the words of the sages, if he received it from his Rav then it is accepted as being authentic. We assume that his Rav received an authentic tradition and trusted source. This is as we find in the Zohar (Vayeishev, 192a), “One who looks into that which he learned from his Rav, and looks at it with this wisdom, can then further add to it in the same spirit.” The point being, only when he looks into the words of his Rav. Similarly, the Zohar says of Eliyahu and Elisha (Vayeitse, 154a), “from here we learn that through the revealed, man arrives at the hidden.” This means, that if he understands the revealed matters deeply he will then see the hidden knowledge concealed within. And still it is improper to invent teachings that lack a trusted source and strong foundation.]

והאומר מה שאין לו יסוד מרבו על זה הזהיר בזה"ק כמה פעמים, בזה"ק (יתרו פז.) רבי יצחק פתח (קהלת ט) אל תתן את פיך לחטיא את בשרך כמה דאית ליה לבר נש לאזדהרא על פתגמי אורייתא כמה אית ליה לאזדהרא דלא יטעי בהו ולא יפיק מאורייתא מה דלא ידע ולא קבל מרביה, דכל מאן דאמר במלי דאורייתא מה דלא ידע ולא קבל מרביה, עליה כתיב לא תעשה לך פסל וכל תמונה, וקוב"ה זמין לאתפרעה מניה בעלמא דאתי בזמנא דנשמתיה בעיא למיעל לדוכתא דחיין לה לבר ותשתצי מההוא אתר דצרירא בצרורא דחיי דשאר נשמתין. ועיין שם דמדמי זה להמוליד ממזר בעולם. וזה לשונו כמה דתנינן למה יקצוף האלוהים על קולך. קולך דא היא נשמתיה דבר נש. אמר רבי חייא על דא כתיב כי ה' אלהיך אל קנא מאי טעמא משום דקני לשמיה בכלא אי בגין פרצופין מקני לשמיה משום דמשקר בשמיה.

The Zohar makes several mentions of statements that lack a foundation or accepted tradition from one’s Rav. (Yithro, 87a): Rabbi Yitzchak opened (Kohelet, 5:5), “Do not let your mouth cause your flesh to sin.” How greatly does man need to be careful not to err in the words of Torah, and not to derive explanations of the Torah that he did not receive from his Rav. He who says a word of Torah that he did not know or receive from his Rav, of him it is written, “Do not make an idol or any image.” The Holy One, blessed be He, will exact punishment from him in the world-to-come. At the time when his soul wants to ascend to its place, it will be pushed outside, and will be destroyed from the binds of eternal life of all other souls. The Zohar then compares illegitimate innovations to fathering a bastard. As it is taught (in the continuation of Kohelet 5:5), “Why should God be angry at your voice.” “Voice,” is man’s soul. Rabbi Chiyya said, therefore it is written, “Hashem your God is a jealous God.” For what reason? It is because He is jealous for His name’s sake in everything. If it is because of the form of the face, (of the bastard) He is jealous for His name, since it is lying in His name. And the same is true for the Torah, (when one teaches that which he does not know and did not receive from his Rav.)”

וזה רומז למה שנזכר במדרש רבה (נשא ט) אמר רבי אבהו משל לצייר שהיה צר איקונין של מלך בא לגמור הפרצוף וכו'. ומסיים בזה"ק (יתרו שם) אי משום אורייתא תנינן אורייתא כלא שמא קדישא הוא, דלית לך מלה באורייתא דלא כליל בשמא קדישא, ובגיני כך בעי לאזדהרא בגין דלא יטעי בשמא קדישא וכו' אמר רבי אבא כתיב הכא לא תעשה לך פסל וגו' וכתיב התם פסל לך שני לוחות אבנים, כלומר לא תעשה לך פסל לא תעביד לך אורייתא אחרא דלא ידעת ולא אמר לך רבך מאי טעמא כי אנכי ה' אלהיך אל קנא וכו' כמה זמינין לשקרא בה ולעיילא לה גו גיהנם:

This hints at what is written in the Midrash Rabbah (Nasso, 9), “Rabbi Abbahu told a parable about a painter who was painting the image of a king. The passage of the Zohar that we are dealing with finishes: If it is because of the Torah (that is, he is giving inauthentic interpretations to the Torah), it is taught that the entire Torah is a name of the Holy One, blessed be He. There is not a word in the Torah that is not included in the Holy Name. For this reason it is imperative to exercise extreme caution so as to not err with regards to the Holy Name … Rabbi Abba said, it is written, “do not make a carved image (pesel - idol).” In another place it is written, “p’sol - carve for yourself two tablets of stone.” “Do not make a carved image” means do not transmit another Torah that you did not know, and that your Rav did not tell you. What is the reason? “I am Hashem your God, a jealous God,” I am the One who will exact punishment from you in the world-to-come, at the time when the soul desires to go up before Me, there are some souls that are destined to deceive, and be cast into hell.”

זה שאינו מאמין, ומציא דברי חכמים מפירושם, משום שהם קשים בעיניו דברים ככתבם, עליו נאמר ולצת לבדך תשא.

ובזוה"ק (בראשית הקדמה ה.) תא חזי ההוא דלאו אורחיה ברזין דאורייתא וחדש מלין דלא ידע על בורייהון כדקא יאות, ההוא מלה סלקא ונפיק לגבי ההוא מלה איש תהפוכות לשון שקר מגו נוקבא דתהומה רבא, ודלג חמש מאה פרסי לקבלה לההיא מלה ונטיל לה ואזיל בההוא מלה לגו נוקביה ועביד ביה רקיע דשוא וכו' כיון דההוא רקיע דשוא קאים, נפקת מיד אשת זנונים ואתקיף בההוא רקיע דשוא ואשתתפת ביה ומתמן נפקת וקטלת כמה אלפין ורבוון. וכן יוצא מפורש שכל מי שאינו מאמין בדברי חכמים, וירצה להוציאם מפירושם לפרשם כפי רעיונותיו משום שהם קשים בעיניו להאמינם, או מטעם שהם גוזמא יתירה אצלו, או שאינם ערבים עליו דברים ככתבן, על זה נאמר ולצת לבדך תשא כמאמר הזה"ק (ויצא קסג.) וכל אינון טפשין אטומי לבא כד חמאן מלי דאורייתא לא די להון דלא ידעי אלא דאינון אמרין דאינהו מלא פגימין וכו':

It is written in the Zohar (Introduction to Bereshit, 5a): Come and see! For one whose way is not in the mysteries of the Torah, and innovates words whose true true meaning he does not fully understand, the word ascends, and the “man of reversals, the tongue of lies” goes out to meet it from the nukva d’tehoma rabba (chasm of the great abyss), leaping five hundred miles to receive the word. It takes itI to its mate, and makes him into a false firmament … and once this false firmament exists, the wife of whoredom immediately comes and joins it. From there she goes forth and kills several thousands and myriads. From this we see clearly that one who does not believe in the words of the sages, and them makes original interpretations of their words, owing to his difficulty in believing them or because he thinks that their words are far-fetched, or because the words of the sages do not please him as they are written, of him it is written, “If you have scoffed, you alone will bear the sin.” This is as we find in the Zohar (Vayeitse, 163a), “All the closed-hearted fools, when they see the words of the Torah, it is not enough that they do not know, but they go on to say that the words are blemished!”

 

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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).

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It should be most honest:
'Israeli MK proposes dividing Temple Mount between Jews and Muslims

**AMIT HALEVI'S PLAN WOULD GIVE MUSLIMS CONTROL OF THE SOUTHERN END OF THE TEMPLE MOUNT COMPLEX, WHICH CONTAINS THE AL-AQSA MOSQUE, WHILE JEWS WOULD RECEIVE THE CENTRAL AND NORTHERN AREAS.

(JUNE 8, 2023 / JNS)**
A Likud lawmaker is proposing a plan to divide Jerusalem’s Temple Mount between Muslims and Jews and to remove Jordan’s custodial status over the holy site.
Speaking to the Zman Yisrael Hebrew news site, Knesset member Amit Halevi outlined a plan whereby Muslims would control the southern end of the 37-acre complex which contains the Al-Aqsa mosque, while Jews would receive the central and northern area, where the Dome of the Rock sits.
According to Halevi, the reorganization makes sense from a religious point of view because that part of the Temple Mount is the holiest site in Judaism, where it is believed the First and Second Temples stood. The Foundation Stone at the center of the Dome of the Rock is where Jewish sources place the Holy of Holies.
“This is the place of the First Temple and the place of the Second Temple built by Babylonian immigrants. No one needs to examine the stones to know that it is ours,” he said.
Halevi also wants to end Israel’s agreement with the Jordanian Waqf whereby the Islamic trust controls and manages Islamic edifices on the Temple Mount.
“Why not give them status in the Dizengoff Center [a large shopping mall in Tel Aviv] as well? This is a terrible mistake. This status should be abolished. I know it’s an agreement between countries, but we have to deal with it. It requires change, even if the process will take time,” he said.
In addition, Halevi wants to give Jews the same access to the Temple Mount enjoyed by Muslims. Currently, the Waqf only allows Jews and non-Muslim tourists access to the Temple Mount via the Maghrebi Gate and only at certain hours when the gate is open.
“We will take the northern end and pray there. The entire mountain is sacred to us, and the Dome of the Rock is the place on which the Temple stood. This should be our guideline,” he said. “Israel is leading. It will be a historical, religious and national statement. If this does not happen then you are not actually the owner of the house. You are a klutz. Why are you even going in there?”
Source: https://www.jns.org/israel-news/jerusalem/23/6/8/293752/

Please let we all, Jews and all their friends, take the Har HaBayit and start building the Temple and restoring her service?

כִּ֤י אִם־הֵיטֵיב֙ תֵּיטִ֔יבוּ אֶת־דַּרְכֵיכֶ֖ם וְאֶת־מַעַלְלֵיכֶ֑ם אִם־עָשׂ֤וֹ תַֽעֲשׂוּ֙ מִשְׁפָּ֔ט בֵּ֥ין אִ֖ישׁ וּבֵ֥ין רֵעֵֽהוּ׃
No, if you really mend your ways and your actions; if you execute justice between one party and another;

גֵּ֣ר יָת֤וֹם וְאַלְמָנָה֙ לֹ֣א תַעֲשֹׁ֔קוּ וְדָ֣ם נָקִ֔י אַֽל־תִּשְׁפְּכ֖וּ בַּמָּק֣וֹם הַזֶּ֑ה וְאַחֲרֵ֨י אֱלֹהִ֧ים אֲחֵרִ֛ים לֹ֥א תֵלְכ֖וּ לְרַ֥ע לָכֶֽם׃

if you do not oppress the stranger, the orphan, and the widow; if you do not shed the blood of the innocent in this place; if you do not follow other gods, to your own hurt—

וְשִׁכַּנְתִּ֤י אֶתְכֶם֙ בַּמָּק֣וֹם הַזֶּ֔ה בָּאָ֕רֶץ אֲשֶׁ֥ר נָתַ֖תִּי לַאֲבוֹתֵיכֶ֑ם לְמִן־עוֹלָ֖ם וְעַד־עוֹלָֽם׃

then only will I let you dwell in this place, in the land that I gave to your ancestors for all time.

Ariel your Representee, Representee of Ephraim and adviser (not a rabbi but friendly adviser) of Bet Yisrael international on the Har HaBayit.
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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Location: Jerusalem, Israel
I am not always in agreement with a contributor as long he/she doesn't 'preach' Avoda Zara or Lashon Hare he/she is most welcome to tell what he/she likes to tell. This blog is devoted to The Lost Sheep from the House of Israel. To give them information on how to come back. And how 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.”  On the Har HaBait. And developing their own identity as real Ephraimites, restoring their Kingdom...... Near, as a defensive shield, in friendship and Love to the Jewish State of Israel. Filled with the CheSeD from HaShem streaming from Ephraim to Yehudah and from Yehudah to Ephraim until the end of the earth. Please contact me for further questions: Telegram https://t.me/ArielRepresentative WhatsApp: +972 54-568-3031 Ariel van Kessel https://join.skype.com/invite/C7HkkaQKIBLo Email: vicepresident@beityisraelinternational.com Ariel, hopefully your Representative

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