Sefaria Bava Kamma 11a-b The William Davidson Talmud (Koren - Steinsaltz) - Jerusalem Talmud Kilayim 2:4 Heinrich W. Guggenheimer, 1999-2015
Sefaria Bava Kamma 11a-b The William Davidson Talmud (Koren - Steinsaltz) - Jerusalem Talmud Kilayim 2:4 Heinrich W. Guggenheimer, 1999-2015
Level four:
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. Reading it very quickly every day.
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. Reading it very quickly every day.
About This Text
Bava Kamma
Talmud
Bava Kamma (״The First Gate״) is the first of a series of three tractates in Seder Nezikin (“Order of Damages") that deal with civil matters. Bava Kamma focuses on the laws of torts: the first six chapters mostly address damages inflicted by one’s property, while the last four chapters discuss damages inflicted by people, such as theft and injury.
Composed: Talmudic Babylon (c.450 – c.550 CE)נוצר/נערך: בבל התלמודית (450 – 550 לספירה בקירוב)
Current Version
Aramaic from The William Davidson digital edition of the Koren Noé Talmud, with commentary by Rabbi Adin Even-Israel Steinsaltz
Nikud (vocalization) by Dicta - the Israel Center for Text Analysis.
Punctuation: Rabbi Shimon MarylesRead More
Nikud (vocalization) by Dicta - the Israel Center for Text Analysis.
Punctuation: Rabbi Shimon MarylesRead More
Current Translation
English from The William Davidson digital edition of the Koren Noé Talmud, with commentary by Rabbi Adin Even-Israel SteinsaltzRead More
For commentary etc. (right side page under resources) click: Bava Kamma 11a:1 with About (sefaria.org)
11a
יָבִיא עֵדִים שֶׁנִּטְרְפָה בְּאוֹנֶס, וּפָטוּר. אַבָּא שָׁאוּל אוֹמֵר: יָבִיא עֲדוּדָה לְבֵית דִּין.
This means that the bailee should bring witnesses that the animal was mauled through circumstances beyond his control, and based on their testimony he is exempt from liability. Abba Shaul says: The word ed should not be interpreted as witness, but as carcass. Accordingly, the bailee should immediately bring the carcass [aduda] to court in order to appraise its current value.
מַאי, לָאו בְּהָא קָמִיפַּלְגִי – דְּמָר סָבַר: פְּחַת נְבֵילָה דְּנִיזָּק הָוֵי, וּמָר סָבַר: דְּמַזִּיק הָוֵי?
לָא, דְּכוּלֵּי עָלְמָא דְּנִיזָּק, וְהָכָא בְּטוֹרַח נְבֵילָה קָמִיפַּלְגִי;
The Gemara rejects this: No, everyone agrees that the loss due to the diminishing value of the carcass is sustained by the injured party, since he owns it, and here they disagree concerning who must go to the effort of retrieving the carcass and transporting it to the court to be appraised.
וְהָתַנְיָא, אֲחֵרִים אוֹמְרִים: מִנַּיִין שֶׁעַל בַּעַל הַבּוֹר לְהַעֲלוֹת שׁוֹר מִבּוֹרוֹ – תַּלְמוּד לוֹמַר: ״כֶּסֶף יָשִׁיב לִבְעָלָיו, וְהַמֵּת״.
And so it is taught in a baraita: Others say: From where is it derived that it is incumbent upon the owner of the pit to raise the ox from his pit after it was killed by falling into it? The verse states: “The owner of the pit shall pay; he shall restore money to its owner, and the carcass shall be his” (Exodus 21:34). They read the term “and the carcass” as a second subject of the term “he shall restore.” It therefore indicates that the one liable for the damage must restore the carcass to the injured party by retrieving it. The fact that this opinion is introduced with the phrase: Others say, suggests that it stands in opposition to another opinion. That other opinion apparently holds that the owner of the injured animal is responsible for retrieving the carcass.
אֲמַר לֵיהּ אַבָּיֵי לְרָבָא: הַאי טוֹרַח נְבֵילָה, הֵיכִי דָּמֵי?
Abaye said to Rava: What are the circumstances in which the one liable for the damage is required to go to this effort, to retrieve the carcass from the pit?
אִילֵימָא דִּבְבֵירָא שָׁוְיָא זוּזָא, וְאַגּוּדָּא שָׁוְיָא אַרְבַּע; כִּי טָרַח – בִּדְנַפְשֵׁיהּ טָרַח!
אֲמַר לֵיהּ: לָא צְרִיכָא, דִּבְבֵירָא שָׁוְיָא זוּזָא, וְאַגּוּדָּא נָמֵי שָׁוְיָא זוּזָא.
Rava said to him: No, it is necessary to require him to retrieve the carcass in a case where, while still inside the pit the carcass is worth one dinar, and when it is at the edge of the pit, despite being more accessible, it is still worth one dinar. Since it is of no benefit to him to retrieve it, the Torah had to require him to do so.
וּמִי אִיכָּא כְּהַאי גַוְונָא? אִין, דְּהָא אָמְרִי אִינָשֵׁי: כְּשׁוּרָא בְּמָתָא בְּזוּזָא, כְּשׁוּרָא בְּדַבְרָא בְּזוּזָא.
The Gemara asks: But is there ever a case like this, where despite being more accessible its market value does not change? The Gemara answers: Yes, as people say, a beam of wood in the city sells for a dinar, and a beam of wood in the field also sells for a dinar, despite the fact that it needs to be transported from there to the city.
אָמַר שְׁמוּאֵל: אֵין שָׁמִין לֹא לְגַנָּב וְלֹא לְגַזְלָן, אֶלָּא לְנִזָּקִין. וַאֲנִי אוֹמֵר: אַף לְשׁוֹאֵל. וְאַבָּא מוֹדֶה לִי.
§ Shmuel says: The practice of the court is that when an animal or other item is stolen and then is damaged or dies, the court does not appraise its current value and assign ownership of it to its owner, in order that the perpetrator should have to pay only the difference between its prior value and its current value, neither for the sake of a thief nor for the sake of a robber. Rather, the thief or robber acquires ownership of the carcass or damaged item and compensates the owner for its prior value. The court appraises the item or carcass only for damages, as the Gemara explained above. And I say that they appraise the item or animal even for a borrower who borrowed an item and while it was in his possession it became damaged, or who borrowed an animal and while it was in his possession it died, and Abba, i.e., Rav, concedes to me.
אִיבַּעְיָא לְהוּ: הָכִי קָאָמַר – אַף לְשׁוֹאֵל שָׁמִין, וְאַבָּא מוֹדֶה לִי; אוֹ דִלְמָא, הָכִי קָאָמַר – וַאֲנִי אוֹמֵר: אַף לְשׁוֹאֵל אֵין שָׁמִין, וְאַבָּא מוֹדֶה לִי?
תָּא שְׁמַע, דְּהָהוּא גַּבְרָא דִּשְׁאֵיל נַרְגָּא מֵחַבְרֵיהּ, תַּבְרֵהּ. אֲתָא לְקַמֵּיהּ דְּרַב, אֲמַר לֵיהּ: זִיל שַׁלֵּים לֵיהּ נַרְגָּא מְעַלְּיָא. שְׁמַע מִינַּהּ אֵין שָׁמִין!
אַדְּרַבָּה, מִדְּאָמְרִי לֵיהּ רַב כָּהֲנָא וְרַב אַסִּי לְרַב: ״דִּינָא הָכִי?!״ וּשְׁתֵיק, שְׁמַע מִינַּהּ שָׁמִין.
The Gemara rejects this: On the contrary, from the fact that Rav Kahana and Rav Asi said to Rav on that occasion: Is this the halakha? And Rav remained silent, this suggests that he conceded to their opinion that the borrower should not have had to pay the full value of the ax. Accordingly, conclude from it that the court appraises an item’s value for the sake of a borrower.
אִיתְּמַר, אָמַר עוּלָּא אָמַר רַבִּי אֶלְעָזָר: שָׁמִין לְגַנָּב וּלְגַזְלָן. רַב פַּפֵּי אָמַר: אֵין שָׁמִין. וְהִלְכְתָא: אֵין שָׁמִין לֹא לְגַנָּב וְלֹא לְגַזְלָן, אֲבָל לְשׁוֹאֵל שָׁמִין – כִּדְרַב כָּהֲנָא וְרַב אַסִּי.
An amoraic dispute was stated: Ulla says that Rabbi Elazar says: The court appraises a stolen item’s value for a thief and for a robber. Rav Pappi says: It does not appraise its value for them. The Gemara concludes: And the halakha is that the court does not appraise value either for a thief or for a robber; but it appraises value for a borrower, in accordance with the opinion of Rav Kahana and Rav Asi.
וְאָמַר עוּלָּא אָמַר רַבִּי אֶלְעָזָר: שִׁלְיָא שֶׁיָּצְתָה מִקְצָתָהּ בְּיוֹם רִאשׁוֹן וּמִקְצָתָהּ בְּיוֹם שֵׁנִי, מוֹנִין לָהּ מִן הָרִאשׁוֹן.
§ The Gemara cites additional halakhot taught by Ulla, citing Rabbi Elazar: When a woman gives birth or miscarries a fetus she is thereby rendered ritually impure (see Leviticus 12:1–5). Even if she delivers only the afterbirth, with no discernible fetus, she is rendered ritually impure due to the possibility that the fetus was dissolved in the afterbirth, and it is therefore considered as though she delivered it (Nidda 24b). The length of the period of impurity depends on the sex of the child. In the case where it is unclear what the sex is, she must observe the longer period of fourteen days (Nidda 29a). At the end of that period she may purify herself by immersing in a ritual bath. And Ulla says that Rabbi Elazar says: If part of the afterbirth [shilya] emerged on the first day of a woman’s miscarriage and part of it emerged on the second day, one counts the period of ritual impurity from the first day.
אֲמַר לֵיהּ רָבָא: מָה דַעְתָּךְ, לְחוּמְרָא?!
חוּמְרָא דְּאָתֵי לִידֵי קוּלָּא הוּא – דְּקָא מְטַהֲרַתְּ לַהּ מֵרִאשׁוֹן!
Rava questions the propriety of acting stringently in this case, as it is a stringency that results in a leniency, because if she begins counting from the first day, you will also render her fit to immerse and become pure from fourteen days after the first day. This is a leniency because it is possible that the majority of the fetus emerged only on the second day and therefore her period of impurity began only then. She will therefore remain impure until the fifteenth day.
אֶלָּא אָמַר רָבָא: לָחוֹשׁ – חוֹשֶׁשֶׁת; מִימְנָא לָא (מ)מָנְיָא אֶלָּא לְשֵׁנִי.
Rather, Rava said: With regard to being concerned for the possibility that she is impure from the first day, she should be concerned. But with regard to counting the period of impurity, one counts only from the second day.
מַאי קָא מַשְׁמַע לַן – דְּאֵין מִקְצָת שִׁלְיָא בְּלֹא וָלָד? תְּנֵינָא: שִׁלְיָא שֶׁיָּצְתָה מִקְצָתָהּ – אֲסוּרָה בַּאֲכִילָה; סִימָן וָלָד בְּאִשָּׁה, סִימָן וָלָד בִּבְהֵמָה!
The Gemara asks: What is Ulla teaching us through this halakha? Does he mean to teach us that part of the afterbirth does not emerge without part of the fetus inside? But we already learned that in a mishna (Ḥullin 77a): When an animal is ritually slaughtered, the animal and everything inside it becomes permitted for consumption. This applies to an unborn fetus as well. If prior to the slaughter the majority of the fetus emerged, it is considered to have been born, and therefore the entire fetus, even the part that is still within its mother, is not rendered permitted for consumption by the slaughter. Accordingly, if part of the afterbirth emerged prior to the slaughter, it is prohibited to eat it, because an afterbirth is a sign of a fetus in a woman and a sign of a fetus in an animal.
אִי מִמַּתְנִיתָא, הֲוָה אָמֵינָא
The Gemara explains: If I would know this only from the mishna, I would say
11b
דְּיֵשׁ מִקְצָת שִׁלְיָא בְּלֹא וָלָד, וּגְזֵירָה מִקְצָתַהּ אַטּוּ כּוּלַּהּ; קָא מַשְׁמַע לַן.
that there is a possibility that part of the afterbirth will emerge without part of the fetus inside, and the reason that the Sages forbid eating the afterbirth is due to a rabbinic decree prohibiting a case where part of an afterbirth emerges from the womb and part of it remains inside, due to the possibility that one may confuse it with a case where all of the afterbirth emerges. Therefore, Ulla teaches us that, in fact, part of the afterbirth does not emerge without part of the fetus inside.
וְאָמַר עוּלָּא אָמַר רַבִּי אֶלְעָזָר: בְּכוֹר שֶׁנִּטְרַף בְּתוֹךְ שְׁלֹשִׁים יוֹם – אֵין פּוֹדִין אוֹתוֹ.
The Gemara cites another halakha taught by Ulla, citing Rabbi Elazar: And Ulla says that Rabbi Elazar says: With regard to a male firstborn child who was mauled by an animal within thirty days of his birth and died, one is not required to redeem him, as the requirement to do so, by paying five sela to a priest, applies only once the child is thirty days old (see Numbers 18:15–16).
וְכֵן תָּנֵי רָמֵי בַּר חָמָא, מִתּוֹךְ שֶׁנֶּאֱמַר: ״פָּדֹה תִפְדֶּה״, יָכוֹל אֲפִילּוּ נִטְרַף בְּתוֹךְ שְׁלֹשִׁים יוֹם? תַּלְמוּד לוֹמַר: ״אַךְ״ – חִלֵּק.
And similarly, Rami bar Ḥama taught a baraita: Since it is stated: “Yet you shall redeem” (Numbers 18:15), one might have thought that even if a male firstborn child was mauled by an animal within thirty days of his birth one should redeem him. Therefore, the verse states “yet you shall redeem”; the addition of the word “yet” serves to differentiate and limit the requirement to redeem the firstborn male.
וְאָמַר עוּלָּא אָמַר רַבִּי אֶלְעָזָר: בְּהֵמָה גַּסָּה נִקְנֵית בִּמְשִׁיכָה.
The Gemara cites another halakha taught by Ulla, citing Rabbi Elazar: And Ulla says that Rabbi Elazar says: A large animal, such as a cow or a horse, is acquired by the buyer pulling the animal.
וְהָא אֲנַן תְּנַן בִּמְסִירָה! הוּא דְּאָמַר – כִּי הַאי תַּנָּא: דְּתַנְיָא, וַחֲכָמִים אוֹמְרִים: זוֹ וָזוֹ בִּמְשִׁיכָה. רַבִּי שִׁמְעוֹן אוֹמֵר: זוֹ וָזוֹ בְּהַגְבָּהָה.
The Gemara asks: But didn’t we learn in a mishna (Kiddushin 25b): A large animal is acquired by passing the reins of the animal to the buyer? The Gemara explains: Rabbi Elazar states his opinion in accordance with the opinion of that tanna, i.e., the Rabbis, as it is taught in a baraita: And the Rabbis say: This and that, i.e., both large and small animals, are acquired through the buyer pulling the animal. Rabbi Shimon says: This and that are acquired through the buyer lifting the animal.
וְאָמַר עוּלָּא אָמַר רַבִּי אֶלְעָזָר: הָאַחִין שֶׁחָלְקוּ, מַה שֶּׁעֲלֵיהֶן – שָׁמִין, וּמַה שֶּׁעַל בְּנֵיהֶן וּבְנוֹתֵיהֶן – אֵין שָׁמִין.
The Gemara cites another halakha taught by Ulla, citing Rabbi Elazar: And Ulla says that Rabbi Elazar says: With regard to brothers who divide the estate they inherited, the court appraises whatever clothes are upon them if those clothes came from, or if they were purchased with money from, the deceased’s estate, and that sum is considered part of the portion they receive. But the court does not appraise whatever is upon their sons and daughters. In order to save the children from the humiliation of having to appear in court, the brothers waive their rights to the clothes the children are wearing.
אָמַר רַב פָּפָּא: פְּעָמִים אַף מַה שֶּׁעֲלֵיהֶן אֵין שָׁמִין – מַשְׁכַּחַתְּ לַהּ בִּגְדוֹל אַחֵי, דְּנִיחָא לְהוּ דְּלִשְׁתַּמְעוּן מִילֵּיהּ.
וְאָמַר עוּלָּא אָמַר רַבִּי אֶלְעָזָר: שׁוֹמֵר שֶׁמָּסַר לְשׁוֹמֵר – פָּטוּר. וְלָא מִיבַּעְיָא שׁוֹמֵר חִנָּם שֶׁמָּסַר לְשׁוֹמֵר שָׂכָר – דְּעַלּוֹיֵי עַלְּיַיהּ לִשְׁמִירָתוֹ; אֶלָּא אֲפִילּוּ שׁוֹמֵר שָׂכָר שֶׁמָּסַר לְשׁוֹמֵר חִנָּם – דְּהַשְׁתָּא גָּרוֹעֵי גָּרְעַיהּ לִשְׁמִירָתוֹ, נָמֵי פָּטוּר, שֶׁהֲרֵי מָסַר לְבֶן דַּעַת.
The Gemara cites another halakha taught by Ulla, citing Rabbi Elazar: And Ulla says that Rabbi Elazar says: In the case of a bailee who conveyed a deposit that was entrusted to him to another bailee, the first bailee is exempt for any occurrence for which he would have been exempt had he kept the deposit with him. The Gemara adds: And it is not necessary to state this in the case of an unpaid bailee who conveyed a deposit to a paid bailee, thereby increasing the level of its safeguarding, since the paid bailee has a greater level of accountability than an unpaid bailee. Rather, this is the halakha even in a case of a paid bailee who conveyed a deposit to an unpaid bailee, thereby decreasing the level of its safeguarding. In this case, the first bailee is exempt for any occurrence for which he would have been exempt had he kept the deposit with him, because he conveyed it to a mentally competent person and thereby fulfilled his responsibility to ensure the deposit is safeguarded.
רָבָא אָמַר: שׁוֹמֵר שֶׁמָּסַר לְשׁוֹמֵר – חַיָּיב. וְלָא מִיבַּעְיָא שׁוֹמֵר שָׂכָר שֶׁמָּסַר לְשׁוֹמֵר חִנָּם – דְּגָרוֹעֵי גָּרְעַיהּ לִשְׁמִירָתוֹ; אֶלָּא אֲפִילּוּ שׁוֹמֵר חִנָּם שֶׁמָּסַר לְשׁוֹמֵר שָׂכָר – חַיָּיב,
דְּאָמַר לֵיהּ: אַתְּ מְהֵימְנַתְּ לִי בִּשְׁבוּעָה, הַאי לָא מְהֵימַן לִי בִּשְׁבוּעָה.
The reason he is liable is that the owner of the deposit can say to him: You are credible to me with regard to taking an oath, but this other bailee, to whom you conveyed my item, is not credible to me with regard to taking an oath. If an occurrence for which a bailee does not carry liability occurs, damaging the deposit, in order to release himself from an obligation to pay the bailee must take an oath to the item’s owner that none of the types of occurrences for which he bears liability occurred. Rava rules that the owner is required to accept an oath only from the bailee with whom he entrusted his item, but not from anyone else. Accordingly, since the first bailee was not present when the event occurred, he is unable to attest to what happened, and even if the second bailee takes an oath to that effect, the owner is not expected to accept his oath. Consequently, the first bailee bears full liability for any loss.
וְאָמַר עוּלָּא אָמַר רַבִּי אֶלְעָזָר, הִלְכְתָא: גּוֹבִין מִן הָעֲבָדִים.
The Gemara cites another halakha taught by Ulla, citing Rabbi Elazar: And Ulla says that Rabbi Elazar says: The halakha is that one can collect from the debtor the slaves that he owns as payment for a debt.
אֲמַר לֵיהּ רַב נַחְמָן לְעוּלָּא: ״אָמַר רַבִּי אֶלְעָזָר אֲפִילּוּ מִיַּתְמֵי?״ ״לָא, מִינֵּיהּ״. ״מִינֵּיהּ?! אֲפִילּוּ מִגְּלִימָא דְּעַל כַּתְפֵּיהּ!״
הָכָא בְּמַאי עָסְקִינַן – שֶׁעֲשָׂאוֹ אַפּוֹתֵיקֵי. כִּדְרָבָא, דְּאָמַר רָבָא: עָשָׂה עַבְדּוֹ אַפּוֹתֵיקֵי, וּמְכָרוֹ – בַּעַל חוֹב גּוֹבֶה הֵימֶנּוּ. שׁוֹרוֹ אַפּוֹתֵיקֵי, וּמְכָרוֹ – אֵין בַּעַל חוֹב גּוֹבֶה הֵימֶנּוּ.
Ulla explains: With what are we dealing here? We are dealing with a case in which the debtor set aside his slave as designated repayment [appoteiki]. Consequently, if the slave was subsequently sold to a third party and the debtor was later unable to repay the debt, the creditor can seize the slave from the third party as payment of the debt. Even though generally only land can be seized from a buyer as payment for the seller’s debt, a slave is considered to have similar status to land in this regard. This is in accordance with the opinion of Rava, as Rava says: If a master set aside his slave as designated repayment of a debt and then sold him, the master’s creditor collects the debt by taking the slave; but if one set aside his ox as designated repayment and then sold it, the creditor does not collect the debt by taking the ox.
מַאי טַעְמָא? הָא אִית לֵיהּ קָלָא, וְהָא לֵית לֵיהּ קָלָא.
The Gemara asks: What is the reason for this difference? The Gemara explains: The designation of this slave generates publicity, since a slave is significant and identifiable, therefore any prospective buyer is assumed to have been aware of the status of the slave and accepted the consequences of purchasing him. But the designation of this ox does not generate publicity, since one ox is not easily distinguishable from another, and a buyer cannot be assumed to be aware that the ox was set aside as designated repayment. Therefore it is unfair that one who purchases such an ox should have it seized from him. Therefore, the Sages enacted that a creditor cannot do so.
Jerusalem Talmud Kilayim 2:4
Heinrich W. Guggenheimer, 1999-2015
About This Text
Jerusalem Talmud Kilayim
Talmud
Kilayim (“Mixtures”) is a tractate in Seder Zeraim (“Order of Seeds”) that discusses biblical prohibitions of mixed species, based in Leviticus 19:19 and Deuteronomy 22:9-11. These include planting certain mixtures of seeds, grafting different species of trees, growing plants other than grapevines in a vineyard, crossbreeding animals, working certain animals together, and mixing wool and linen in clothing.
Composed: Talmudic Israel (c.375 – c.425 CE)נוצר/נערך: ישראל התלמודית (375 – 425 לספירה בקירוב)
Current Version
Current Translation
Source: nli.org.il
Digitization: Sefaria
License: CC-BY
Revision History
For commentary etc. (right side page under resources) click: Jerusalem Talmud Kilayim 2:4 with About (sefaria.org)
MISHNAH: If someone wants to make his field into separate garden beds of different kinds, the House of Shammai say, three furrows of the ploughshare, and the House of Hillel say, the width of a Sharon yoke. Both criteria are close to one another.
HALAKHAH: Rebbi Zeïra, Rebbi Eleazar, in the name of Rebbi Ḥiyya the Elder: He makes it two by two cubits, but decreases continuously to an arbitrarily small distance. Rebbi Jonah said, that is, if it is subdivided into garden beds, but if all is one bed, it does not apply. This parallels what Rebbi Yannai said: I may sow my field with fifty kinds, twenty-five here and twenty-five there; this is in two rows. If that is so, would it be permitted even between himself and his neighbor? Or in a dry spot? Then it parallels what Rebbi Simeon ben Laqish said in the name of Ḥizqiah: A vertex from a dry spot is permitted! Rebbi said, he starts with an area of bet rova‘ and narrows it down to three furrows of the ploughshare. Does Rebbi not accept that between grains one needs a bet rova‘? That is for a square field, here for a garden bed. Do the rabbis not recognize garden beds? Rebbi Yudan said, the minimal distance for Rebbi is the maximal distance for the rabbis.
Rebbi Eleazar asked: What are the rules for a small field? Let us hear from the following: “ Rebbi Eleazar ben Simeon: Abba Yose ben Joḥanan from Yanoaḥ said for a large field 50 cubits, for a small field along most of it.” Since those who specified a measure for a large field did not do so for a small one, the Sages who did not specify a measure for a large field certainly would not specify a measure for a small field.
Beit Yisrael International.
And…… to all Jews and Ephraimites:
For commentary etc. (right side page under resources) click: Jerusalem Talmud Kilayim 2:4 with About (sefaria.org)
2:4
משנה: הָרוֹצֶה לַעֲשׂוֹת שָׂדֵהוּ מֵשָׁר מֵשָׁר מִכָּל מִין בֵּית שַׁמַּאי אוֹמְרִים שְׁלֹשָׁה תְלָמִין שֶׁל פָּתִיחַ. וּבֵית הִלֵּל אוֹמְרִים מְלוֹא הָעוֹל הַשָּׁרוֹנִי. וּקְרוֹבִים דִּבְרֵי אֵלּוּ לִהְיוֹת כְּדִבְרֵי אֵלּוּ.
הלכה: רִבִּי זְעִירָא רִבִּי לָֽעְזָר בְּשֵׁם רִבִּי חִייָה רוֹבָא עוֹשֶׂה שְׁתֵּי אַמּוֹת עַל שְׁתֵּי אַמּוֹת וּמֵיצַר וְהוֹלֵךְ אֲפִילוּ כָּל־שֶׁהוּא. אָמַר רִבִּי יוֹנָה הָדָא דְּתֵימַר בַּעֲשׂוּיָה מֵשָׁרִין מֵשָׁרִין אֲבָל בַּעֲשׂוּיָה מֵשָׁר אֶחָד לֹא בְדָא. וָאַתְיָא כַּיי דְּאָמַר רִבִּי יַנַּאי יְכִיל אֲנָא זְרַע חַקְלִי חַמְשִׁין מִינִין עֶשְׂרִין וַחֲמִשָּׁה מִיכָּא וְעֶשְׂרִין וַחֲמִשָּׁה מִיכָּא. אַף בִּשְׁתֵּי שׁוּרוֹת כֵּן. מֵעַתָּה אֲפִילוּ בֵּינוֹ לְבֵין חֲבֵירוֹ מוּתָּר. אַף בְּחוֹרֵבָה כֵּן. אוֹ ייָבֹה כַּיי דְּאָמַר רֵישׁ לָקִישׁ בְּשֵׁם חִזְקִיָּה רֹאשׁ תּוֹר הַבָּא מֵחוֹרֵבָה מוּתָּר. רִבִּי אוֹמֵר מַתְחִיל בֵּית רוֹבַע וּמֵיצַר וְהוֹלֵךְ עַד שְׁלֹשָׁה תְלָמִין שֶׁל פָּתִיחַ. וְלֵית לֵיהּ לְרִבִּי תְּבוּאָה בִּתְבוּאָה בֵּית רוֹבַע. תַּמָּן בִּמְרוּבַּע וְכָאן בְּמֵישָׁר. וְלֵית לְרַבָּנִין מֵישָׁר. אָמַר רִבִּי יוּדָן סוֹף מֵישָׁר לְרִבִּי תְּחִילַּת מֵשָׁר לְרַבָּנִין.
רִבִּי לָֽעְזָר שָׁאַל הָֽיְתָה שָׂדֶה קְטַנָּה מַהוּ. נִשְׁמְעִינָהּ מִן הָדָא רִבִּי לָֽעְזָר בַּר שִׁמְעוֹן אַבָּא יוֹסֵי בֶּן יוֹחָנָן אִישׁ יָנוֹחַ אָמַר בִּגְדוֹלָה חֲמִשִּׁים אַמּוֹת. וּבִקְטַנָּה עַל פִּי רוּבָּהּ. מַה אִם אֵלּוּ שֶׁנָּֽתְנוּ שִׁיעוּר לִגְדוֹלָה לֹא נָֽתְנוּ שִׁיעוּר לִקְטַנָּה. חֲכָמִים שֶׁלֹּא נָֽתְנוּ שִׁיעוּר לִגְדוֹלָה לֹא כָּל־שֶׁכֵּן שֶׁלֹּא יִתְּנוּ שִׁיעוּר לִקְטַנָּה.
Beit Yisrael International.
Become a member.
Get the Membership from Beit Yisrael! ‘How to become a Righteous of the Nations (Ultra-Orthodox Chassidic Noahite/Lost Tribes of Efrayim /‘Ger Toshav ‘) click: Beit yisrael international
Get the Membership from Beit Yisrael! ‘How to become a Righteous of the Nations (Ultra-Orthodox Chassidic Noahite/Lost Tribes of Efrayim /‘Ger Toshav ‘) click: Beit yisrael international
Tehillim Ohel Yosef Yitzchak
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.
click:
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.
click:
42 Journeys of the Soul
The Messianic age will elevate the entire universe, including all the spiritual realms.
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':
click:
And the teachings of Chassidut by the Chassidim.
What Is Kabbalah?
The Soul of Judaism
By Tzvi Freeman
Click:
What Is Chassidut?
Teachings from the core essence
Click:
Click:
What Is Chabad?
Do-It-Yourself Judaism
Click:
Click:
What Is a Tzaddik?
Being human all the way
The Tzaddik HaDor
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………
Read my story:
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………
Read my story:
Ariel your Representee, Representee of Ephraim and adviser (not a rabbi but friendly adviser) of Bet Yisrael international on the Har HaBayit.
click: Welcome To Beit Yisrael
click: Welcome To Beit Yisrael
Beit Yisrael International (Ephraim, The Lost sheep from the House of Israel), Meditate and Realization of Chassidut Torah Teachings – The Strong foundation is based on Chabad teachings ( i.e The purpose of creation is to Bringing Heavens Down to Earth and to make Most High a dwelling place here on earth) and its pillars is based on the true concept of the Breslov Teachings ( in the context of Seventh Pillar of Tzaddik ) by following the Jewish Halacha Principles of Shulchan Aruch Halacha.
Beit Yisrael International (Ephraim, The Lost sheep from the House of Israel), Meditate and Realization of Chassidut Torah Teachings – The Strong foundation is based on Chabad teachings ( i.e The purpose of creation is to Bringing Heavens Down to Earth and to make Most High a dwelling place here on earth) and its pillars is based on the true concept of the Breslov Teachings ( in the context of Seventh Pillar of Tzaddik ) by following the Jewish Halacha Principles of Shulchan Aruch Halacha.
When you give to Sefaria, you’re powering a living library of more than 3,000 years of Jewish texts. Donate today and support the future of Jewish learning, innovation, and conversation.
CHABAD LUBAVITCHAbout Chabad-LubavitchThe RebbeThe OhelChabad-Lubavitch NewsChabad Locator
When you give to Sefaria, you’re powering a living library of more than 3,000 years of Jewish texts. Donate today and support the future of Jewish learning, innovation, and conversation.
CHABAD LUBAVITCH
About Chabad-LubavitchThe RebbeThe OhelChabad-Lubavitch NewsChabad Locator
Donate to ChaBaD
click:
click:
LEARN HOW TO READ THE BIBLE IN HEBREW ONCE AND FOR ALL
click:
click:
Petition click: 1 Million for a Jewish Temple Mount!
It should be most honest:'Israeli MK proposes dividing Temple Mount between Jews and Muslims
Petition click: 1 Million for a Jewish Temple Mount!
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?”
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.
(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?”
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.
Comments
Post a Comment