Sefaria Bereshit Rabbah 24 The Sefaria Midrash Rabbah, 2022
Sefaria Bereshit Rabbah 24 The Sefaria Midrash Rabbah, 2022
Level five:
Near the weekly parsha with the haftorah both with Rashi, Onkelos Targum reading very quickly in Hebrew-English near the weekly parsha, 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 Rabba-Tanchuma after Parsha reading. Reading it very quickly every day. (More Midrashim coming when good translation is available)
Near the weekly parsha with the haftorah both with Rashi, Onkelos Targum reading very quickly in Hebrew-English near the weekly parsha, 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 Rabba-Tanchuma after Parsha reading. Reading it very quickly every day. (More Midrashim coming when good translation is available)
About This Text
Bereshit Rabbah
Midrash
Bereshit Rabbah is a talmudic-era midrash on the Book of Genesis. It covers most of the book (excluding genealogies and similar passages) with verse-by-verse and often word-by-word commentary. Written in Hebrew mixed with Aramaic and occasional Greek words, its style is simple and clear.
Composed: Talmudic Israel/Babylon (500 CE)נוצר/נערך: ישראל / בבל התלמודית (500 לספירה)
Current Version
Current Translation
Managing Editor: Jason Rappoport
Translator: Joshua Schreier
Editor: Michael Siev
Editor: Yaacov Francus
Copy-editor: Deborah Meghnagi Bailey
Copy-editor: Ilana Sobel Read More
Translator: Joshua Schreier
Editor: Michael Siev
Editor: Yaacov Francus
Copy-editor: Deborah Meghnagi Bailey
Copy-editor: Ilana Sobel Read More
Alternate Source Versions
Source: hebrewbooks.org
Digitization: Sefaria
License: Public Domain
Revision History
For commentary etc. (right side page under resources) click: Bereshit Rabbah 24:1 with About (sefaria.org)
“This is the book of the descendants of Adam, on the day that God created man, in the likeness of God He made him” (Genesis 5:1).
“This is the book of the descendants of Adam.” Rabbi Yehoshua Rabba began: “Woe, those who go deep from the Lord to conceal counsel, and their actions are in the dark, and they say: who sees us and who knows of us?” (Isaiah 29:15). This is analogous to an architect who designed a city – its chambers, sewers, and cisterns. Sometime later, he became a tax collector. The residents of the city would conceal themselves from him in the chambers and in the cisterns. He said to them: It is I who built the cisterns! How can you conceal yourselves in them? So, “Woe, those who go deep from the Lord to conceal counsel, and their actions are in the dark.” “In your contrariness you assert that the potter is just like the clay” (Isaiah 29:16) – they liken the product to the craftsman, the plant to the planter. “Can a product say of its maker: ‘He did not make me,’ or the craft say of its craftsman: ‘He does not understand’?” (Isaiah 29:16). “Behold, in just a short while Lebanon will be transformed into farmland” (Isaiah 29:17) – into a royal palace; “and the farmland will be considered a forest” (Isaiah 29:17) – into forests of men. “On that day, the deaf will hear the words of a book” (Isaiah 29:18) – “this is the book of the descendants of Adam.”
Another matter, “this is the book of the descendants of Adam,” it is written: “Your eyes saw my unformed parts, and in Your book they were all written. Of the days that were created, each one is His” (Psalms 139:16). Rabbi Yehoshua bar Neḥemya and Rabbi Yehuda bar Simon said in the name of Rabbi Elazar: When the Holy One blessed be He created Adam the first man, He created him [so large as to be] filling the whole world. From east to west, from where is it derived? It is as it is stated: “From back [aḥor] and front [kedem], You shaped me” (Psalms 139:5). From north to south, from where is it derived? It is as it is stated: “[From the day God made Adam on the earth,] and from one end of the heavens to the other end” (Deuteronomy 4:32). From where is it derived that he even filled the empty space of the world? It is as it is stated: “You placed Your palm upon me” (Psalms 139:5).
Rabbi Tanḥuma in the name of Rabbi Benaya, and Rabbi Benaya and Rabbi Berekhya in the name of Rabbi Elazar, said: He created him unformed and he was placed from the end of the world to its end. That is what is written: “Your eyes saw my unformed parts” (Psalms 139:16). Rabbi Yehuda bar Simon said: While Adam the first man was placed unformed before Him who spoke and the world came into being, He showed him each and every generation and its scholars, each and every generation and its wise men, each and every generation and its interpreters of the Torah, each and every generation and its leaders, as it is stated: “Your eyes saw my unformed parts, [and in Your book they were all written]” – the unformed ones whom Your eyes saw, they were already written in the book of Adam the first man. That is, “this is the book of the descendants of Adam.”
Bar Kappara began: [David said of the wicked:] “May they be expunged from the book of life; and not be inscribed with the righteous” (Psalms 69:29). “May they be expunged from the book of life” – from the book of descendants on earth; “and not be inscribed with the righteous” – from the book of descendants on High. Bar Kappara taught: Everywhere that “lived” is stated, it is in reference to a righteous man: “Arpakhshad lived [ḥai]” (Genesis 11:12); “Shelaḥ lived [ḥai]” (Genesis 11:14). Another interpretation, “may they be expunged from the book of life” – from “the book of the descendants of Adam.”
Another matter, “this is the book of the descendants of Adam,” it is written: “For I [God] will not contend forever” (Isaiah 57:16) – with Adam the first man; “and I will not be eternally angry” (Isaiah 57:16) – with his descendants. “For the wind will be faint [yaatof] before Me” (Isaiah 57:16), Rabbi Huna said: This wind, when it goes out into the world it seeks to destroy the world, but the Holy One blessed be He weakens it on the mountains, breaks it on the hills, and says to it: ‘Take care that you do not harm My creations!’ What is the source? “For the wind will be faint [yaatof] before Me.” What is yaatof? It means that He wears it down, as it says: “When my soul was worn down [behitatef] within me, I remembered the Lord” (Jonah 2:8).
Rabbi Huna said: There were three winds that, because they emerged untamed, the world was almost destroyed by them. They were: one in the days of Jonah, one in the days of Job, and one in the days of Elijah. Rabbi Yudan ben Rabbi Yishmael said: Jonah’s [wind] was on that ship [alone], as it is stated: “But the Lord cast a great wind upon the sea” (Jonah 1:4). Job’s was on that house [alone], as it is stated: “And behold, a great wind came from across the wilderness, [and it struck the four corners of the house]” (Job 1:19). You have only Elijah’s that was worldwide, as it is stated: “And behold, the Lord was passing, and there was a great and powerful wind, smashing mountains and shattering rocks” (I Kings 19:11).
Rabbi Tanḥum bar Ḥiyya, and some say it in the name of the Rabbis: The messianic king will not come until all the souls that entered God’s mind to be created are created, and those are the souls stated in the book of Adam.
Another matter, “this is the book of the descendants of Adam.” It is written: “Then He saw and assessed it” (Job 28:27). the Rabbis and Rabbi Aḥa, the Rabbis say: Each and every statement that the Holy One blessed be He would say to Moses, He would say it twice in His heart and then would say it to Moses. What is the source? “Then He saw and assessed it” – one; “prepared it, and also investigated it” (Job 28:27) – another one, and only then: “He said to the man” (Job 28:28) – this is Moses. Rabbi Aḥa said: Four times – “Then He saw” – one; “and assessed it” – another one; “prepared it” – another one; “and also investigated it” – another one, and only then: “He said to the man” – this is Moses.
Rabbi Yehuda ben Rabbi Simon said: Adam the first man was worthy to have had the Torah given through him. What is the source? “This is the book of the descendants of Adam.” The Holy One blessed be He said: ‘He is My handiwork; shall I not give it to him?’ The Holy One blessed be He reconsidered and said of him: ‘If now I gave him six mitzvot and he was unable to fulfill them, how will I give him six hundred and thirteen mitzvot – two hundred and forty-eight positive mitzvot and three hundred and sixty-five prohibitions? I am not giving it to Adam, but rather to his descendants,’ as it is stated: “This is the book of the descendants of Adam.”
Rabbi Yaakov of Kefar Ḥanin said: Adam the first man was worthy of having the twelve tribes emerge from him. What is the source? “This [zeh] is the book of the descendants of Adam.” The Holy One blessed be He said: ‘I gave him two sons and one arose and killed the other; how can I give him twelve sons?’ “He said to man [laAdam]” (Job 28:28) – not to Adam will I give it, but rather to his descendants. The numerical value of Zeh is zayin, seven, and heh – five; that is twelve.
Another matter, “this is the book of the descendants of Adam,” the following are his descendants, but the previous ones were not [ordinary] descendants. What were they? They were divine beings. They once asked Abba Kohen Bardela: [Why does the Torah list] Adam, Seth, Enosh, and then fall silent? He said: Until here [Enosh] they were in the image of God, etc. as it is written above.
Another matter, the following are the descendants, but there were previous ones that were not [ordinary] descendants. What were they? They were [malevolent] spirits, as Rabbi Simon said: All one hundred and thirty years that Eve was estranged from Adam, the male spirits would be aroused by her and she would bear offspring from them and the female spirits would be aroused by Adam and would bear offspring from him. That is what is written: “Who, when he commits iniquity, I will rebuke him with the staff of men and with the afflictions of the children of man [Adam]” (II Samuel 7:14); the children of Adam the first man.
There is one opinion that says that house spirits are better [for the resident of the house], because they grow up with him. And there is an opinion that says that they are worse, because they are intimately familiar with his sinful thoughts. There is an opinion that says that spirits of the field are worse for a person because they did not grow up with him. And there is an opinion that they are better, because are not intimately familiar with his sinful thoughts.
Another matter, these are the descendants, but there were previous ones who were not [viable] descendants. Why? It is because they were to be eradicated in the water [of the Flood], as Rabbi Yehoshua ben Levi said: ‘All those names were expressions of rebellion. “Irad” (Genesis 4:18) – I will expel [ored] them from the world,’ etc., until, ‘what do I have to do with Lemekh and his offspring?’
Rabbi Tanḥuma in the name of Rabbi Elazar, and Rabbi Menaḥem in the name of Rav said: Adam the first man learned all the crafts [in the world]. What is the source? “And craftsmen, they are me’adam” (Isaiah 44:11) – from Adam the first man. He learned even how to score a parchment, as it is stated: “This is the book” – it and its scoring.
“[This is the book of the descendants of Adam,] on the day that God created man” – this supports what Rabbi Elazar ben Azarya said: Three miracles occurred on that day: On that day they [Adam and Eve] were created, on that day they cohabited, and on that day they produced offspring.
Ben Azzai says: “This is the book of the descendants of Adam” – this verse represents the central tenet of the Torah. Rabbi Akiva says: “You shall love your neighbor as yourself” (Leviticus 19:18) – that verse represents the central tenet of the Torah, [as it teaches] that you should not say: Since I have been disparaged, let someone else be disparaged along with me; since I was cursed, let someone else be cursed along with me. Rabbi Tanḥuma said: If you do act like that, know who it is that you are disgracing: “in the likeness of God He made him” (Genesis 5:1).
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For commentary etc. (right side page under resources) click: Bereshit Rabbah 24:1 with About (sefaria.org)
Chapter 24
זֶה סֵפֶר תּוֹלְדֹת אָדָם (בראשית ה, א), רַבִּי יְהוֹשֻׁעַ רַבָּה פָּתַח (ישעיה כט, טו): הוֹי הַמַּעֲמִיקִים מֵה' לַסְתִּר עֵצָה וְהָיָה בְמַחְשָׁךְ מַעֲשֵׂיהֶם וַיֹּאמְרוּ מִי רֹאֵנוּ וּמִי יֹדְעֵנוּ, לְאַרְכִיטִיקְטוֹס שֶׁבָּנָה אֶת הַמְדִינָה חֲדָרִים וּבִיבִים וּמְעָרוֹת, לְאַחַר יָמִים נַעֲשָׂה גַּבָּאי, הָיוּ בְּנֵי הַמְדִינָה מַטְמִינִין מִפָּנָיו בְּתוֹךְ הַחֲדָרִים וּבְתוֹךְ הַמְעָרוֹת, אָמַר לָהֶן אֲנִי הוּא שֶׁבָּנִיתִי אֶת הַמְעָרוֹת וּמִפָּנַי מָה אַתֶּם מַטְמִינִין עַצְמְכֶם בָּהֶן, כָּךְ הוֹי הַמַּעֲמִיקִים מֵה' לַסְתִּר עֵצָה וְהָיָה בְמַחְשָׁךְ מַעֲשֵׂיהֶם. (ישעיה כט, טז): הַפְכְּכֶם אִם כְּחֹמֶר הַיֹּצֵר יֵחָשֵׁב, מְדַמִּין צוּרָה לְיוֹצְרָהּ נְטִיעָה לְנוֹטְעָהּ, (ישעיה כט, טז): כִּי יֹאמַר מַעֲשֶׂה לְעוֹשֵׂהוּ לֹא עָשָׂנִי וְיֵצֶר אָמַר לְיֹצְרוֹ לֹא הֵבִין, הֲלֹא עוֹד מְעַט מִזְעָר וְשָׁב לְבָנוֹן לַכַּרְמֶל, לְבֵית מַלְכוּת, (ישעיה כט, טז): וְהַכַּרְמֶל לַיַּעַר יֵחָשֵׁב, לְחֻרְשֵׁי דִבְנֵי אֵינָשׁ. (ישעיה כט, יח): וְשָׁמְעוּ בַיּוֹם הַהוּא הַחֵרְשִׁים דִּבְרֵי סֵפֶר, זֶה סֵפֶר תּוֹלְדֹת אָדָם.
“This is the book of the descendants of Adam.” Rabbi Yehoshua Rabba began: “Woe, those who go deep from the Lord to conceal counsel, and their actions are in the dark, and they say: who sees us and who knows of us?” (Isaiah 29:15). This is analogous to an architect who designed a city – its chambers, sewers, and cisterns. Sometime later, he became a tax collector. The residents of the city would conceal themselves from him in the chambers and in the cisterns. He said to them: It is I who built the cisterns! How can you conceal yourselves in them? So, “Woe, those who go deep from the Lord to conceal counsel, and their actions are in the dark.” “In your contrariness you assert that the potter is just like the clay” (Isaiah 29:16) – they liken the product to the craftsman, the plant to the planter. “Can a product say of its maker: ‘He did not make me,’ or the craft say of its craftsman: ‘He does not understand’?” (Isaiah 29:16). “Behold, in just a short while Lebanon will be transformed into farmland” (Isaiah 29:17) – into a royal palace; “and the farmland will be considered a forest” (Isaiah 29:17) – into forests of men. “On that day, the deaf will hear the words of a book” (Isaiah 29:18) – “this is the book of the descendants of Adam.”
דָּבָר אַחֵר, זֶה סֵפֶר תּוֹלְדֹת אָדָם, כְּתִיב (תהלים קלט, טז): גָּלְמִי רָאוּ עֵינֶיךָ וְעַל סִפְרְךָ כֻּלָּם יִכָּתֵבוּ יָמִים יֻצָּרוּ וְלוֹ אֶחָד בָּהֶם, רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה וְרַבִּי יְהוּדָה בַּר סִימוֹן בְּשֵׁם רַבִּי אֶלְעָזָר בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן מְלֹא כָל הָעוֹלָם כֻּלּוֹ בְּרָאוֹ, מִמִּזְרָח לַמַּעֲרָב מִנַּיִן, שֶׁנֶּאֱמַר (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי. וּמִצָּפוֹן לַדָּרוֹם מִנַּיִן, שֶׁנֶּאֱמַר (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם. וּמִנַיִן אַף בַּחֲלָלוֹ שֶׁל עוֹלָם, תַּלְמוּד לוֹמַר (תהלים קלט, ה): וַתָּשֶׁת עָלַי כַּפֶּכָה. רַבִּי תַּנְחוּמָא בְּשֵׁם רַבִּי בְּנָיָה וְרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר גֹּלֶם בְּרָאוֹ וְהָיָה מוּטָל מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, הֲדָא הוּא דִכְתִיב: גָּלְמִי רָאוּ עֵינֶיךָ. אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן עַד שֶׁאָדָם הָרִאשׁוֹן מֻטָּל גֹּלֶם לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, הֶרְאָה לוֹ דּוֹר דּוֹר וְדוֹרְשָׁיו, דּוֹר דּוֹר וַחֲכָמָיו, דּוֹר דּוֹר וְסוֹפְרָיו, דּוֹר דּוֹר וּמַנְהִיגָיו, שֶׁנֶּאֱמַר: גָּלְמִי רָאוּ עֵינֶיךָ, גֹּלֶם שֶׁרָאוּ עֵינֶיךָ כְּבָר הֵם כְּתוּבִים עַל סִפְרוֹ שֶׁל אָדָם הָרִאשׁוֹן, הֱוֵי זֶה סֵפֶר תּוֹלְדוֹת אָדָם.
Rabbi Tanḥuma in the name of Rabbi Benaya, and Rabbi Benaya and Rabbi Berekhya in the name of Rabbi Elazar, said: He created him unformed and he was placed from the end of the world to its end. That is what is written: “Your eyes saw my unformed parts” (Psalms 139:16). Rabbi Yehuda bar Simon said: While Adam the first man was placed unformed before Him who spoke and the world came into being, He showed him each and every generation and its scholars, each and every generation and its wise men, each and every generation and its interpreters of the Torah, each and every generation and its leaders, as it is stated: “Your eyes saw my unformed parts, [and in Your book they were all written]” – the unformed ones whom Your eyes saw, they were already written in the book of Adam the first man. That is, “this is the book of the descendants of Adam.”
בַּר קַפָּרָא פָּתַח (תהלים סט, כט): יִמָּחוּ מִסֵּפֶר חַיִּים וְעִם צַדִּיקִים אַל יִכָּתֵבוּ. יִמָּחוּ מִסֵּפֶר חַיִּים, מִסֵּפֶר תּוֹלְדוֹת שֶׁל מַטָּה. וְעִם צַדִּיקִים אַל יִכָּתֵבוּ, מִסֵּפֶר תּוֹלְדוֹת שֶׁל מַעְלָה. תָּנֵי בַּר קַפָּרָא בְּכָל מָקוֹם שֶׁנֶּאֱמַר חַי, צַדִּיק, (בראשית יא, יב): אַרְפַּכְשַׁד חַי, (בראשית יא, יד): שֶׁלַח חַי. דָּבָר אַחֵר, יִמָּחוּ מִסֵּפֶר חַיִּים, מִסֵּפֶר תּוֹלְדוֹת שֶׁל אָדָם.
דָּבָר אַחֵר, זֶה סֵפֶר תּוֹלְדֹת אָדָם, כְּתִיב (ישעיה נז, טז): כִּי לֹא לְעוֹלָם אָרִיב, עִם אָדָם הָרִאשׁוֹן. (ישעיה נז, טז): וְלֹא לָנֶצַח אֶקְצוֹף, עִם תּוֹלְדוֹתָיו. (ישעיה נז, טז): כִּי רוּחַ מִלְּפָנַי יַעֲטוֹף, אָמַר רַבִּי הוּנָא הָרוּחַ הַזֶּה בְּשָׁעָה שֶׁהוּא יוֹצֵא לָעוֹלָם הוּא מְבַקֵּשׁ לְהַחֲרִיב אֶת הָעוֹלָם, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְרַשְּׁלוֹ בֶּהָרִים וּמְשַׁבְּרוֹ בַּגְּבָעוֹת וְאוֹמֵר לוֹ הִזָּהֵר שֶׁלֹא תַּזִּיק בְּרִיּוֹתַי, מַאי טַעְמֵיהּ כִּי רוּחַ מִלְּפָנַי יַעֲטוֹף, מַה הוּא יַעֲטוֹף מְשַׁלְּהֵי לֵיהּ, הֵיךְ מָה דְּאַתְּ אָמַר (יונה ב, ח): בְּהִתְעַטֵּף עָלַי נַפְשִׁי אֶת ה' זָכָרְתִּי. אָמַר רַבִּי הוּנָא שָׁלשׁ רוּחוֹת עַל יְדֵי שֶׁיָּצְאוּ שֶׁלֹא בְמִשְׁקָל הָיָה עוֹלָם חָרֵב בָּהֶם, וְאֵלּוּ הֵן: אֶחָד בִּימֵי יוֹנָה, וְאֶחָד בִּימֵי אִיּוֹב, וְאֶחָד בִּימֵי אֵלִיָּהוּ. אָמַר רַבִּי יוּדָן בְּרַבִּי יִשְׁמָעֵאל שֶׁל יוֹנָה עַל אוֹתָהּ הַסְּפִינָה הָיָה, שֶׁנֶּאֱמַר (יונה א, ד): וַה' הֵטִיל רוּחַ גְּדוֹלָה אֶל הַיָּם. שֶׁל אִיּוֹב עַל אוֹתָה הַבַּיִת הָיָה, שֶׁנֶּאֱמַר (איוב א, יט): וְהִנֵּה רוּחַ גְּדוֹלָה בָּאָה מֵעֵבֶר הַמִּדְבָּר, וְאֵין לְךָ קוֹזְמִיקוֹן אֶלָּא שֶׁל אֵלִיָּהוּ, שֶׁנֶּאֱמַר (מלכים א יט, יא): וְהִנֵּה ה' עֹבֵר וְרוּחַ גְּדוֹלָה וְחָזָק מְפָרֵק הָרִים וּמְשַׁבֵּר סְלָעִים. רַבִּי תַּנְחוּם בַּר חִיָּא וְאַמְרֵי לָהּ בְּשֵׁם רַבָּנָן לְעוֹלָם אֵין מֶלֶךְ הַמָּשִׁיחַ בָּא עַד שֶׁיִּבָּרְאוּ כָּל הַנְּשָׁמוֹת שֶׁעָלוּ בַּמַּחֲשָׁבָה לְהִבָּראוֹת, וְאֵלּוּ הֵן הַנְּשָׁמוֹת הָאֲמוּרוֹת בְּסִפְרוֹ שֶׁל אָדָם:
Rabbi Huna said: There were three winds that, because they emerged untamed, the world was almost destroyed by them. They were: one in the days of Jonah, one in the days of Job, and one in the days of Elijah. Rabbi Yudan ben Rabbi Yishmael said: Jonah’s [wind] was on that ship [alone], as it is stated: “But the Lord cast a great wind upon the sea” (Jonah 1:4). Job’s was on that house [alone], as it is stated: “And behold, a great wind came from across the wilderness, [and it struck the four corners of the house]” (Job 1:19). You have only Elijah’s that was worldwide, as it is stated: “And behold, the Lord was passing, and there was a great and powerful wind, smashing mountains and shattering rocks” (I Kings 19:11).
Rabbi Tanḥum bar Ḥiyya, and some say it in the name of the Rabbis: The messianic king will not come until all the souls that entered God’s mind to be created are created, and those are the souls stated in the book of Adam.
דָּבָר אַחֵר, זֶה סֵפֶר תּוֹלְדֹת, כְּתִיב (איוב כח, כז): אָז רָאָהּ וַיְסַפְּרָהּ, רַבָּנָן וְרַבִּי אַחָא, רַבָּנָן אָמְרִין כָּל דִּבּוּר וְדִבּוּר שֶׁהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר לְמשֶׁה הָיָה אוֹמְרוֹ שְׁתֵּי פְּעָמִים בְּלִבּוֹ וְאַחַר כָּךְ הָיָה אוֹמֵר לְמשֶׁה, וּמַה טַּעַם אָז רָאָהּ וַיְסַפְּרָהּ חַד, (איוב כח, כז): הֱכִינָהּ וְגַם חֲקָרָהּ חַד, וְאַחַר כָּךְ (איוב, כח, כח): וַיֹּאמֶר לָאָדָם, זֶה משֶׁה. וְרַבִּי אַחָא אָמַר ד', אָז רָאָהּ חַד, וַיְסַפְּרָהּ חַד, הֱכִינָהּ חַד, וְגַם חֲקָרָהּ חַד, וְאַחַר כָּךְ וַיֹּאמֶר לָאָדָם זֶה משֶׁה. אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן רָאוּי הָיָה אָדָם הָרִאשׁוֹן שֶׁתִּנָתֵן תּוֹרָה עַל יָדוֹ, מַה טַּעַם זֶה סֵפֶר תּוֹלְדֹת אָדָם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יְצִיר כַּפַּי וְאֵינִי נוֹתְנָהּ לוֹ. חָזַר הַקָּדוֹשׁ בָּרוּךְ הוּא וְאָמַר לוֹ וּמַה עַכְשָׁו שֵׁשׁ מִצְווֹת נָתַתִּי לוֹ וְלֹא הָיָה יָכוֹל לַעֲמֹד בָּהֶן וְהֵיאַךְ אֲנִי נוֹתֵן לוֹ תרי"ג מִצְווֹת, רמ"ח מִצְווֹת עֲשֵׂה וְשס"ה מִצְווֹת לֹא תַעֲשֶׂה. (איוב כח, כח): וַיֹּאמֶר לָאָדָם, לֹא לָאָדָם אֲנִי נוֹתֵן כִּי אִם לְבָנָיו, שֶׁנֶּאֱמַר זֶה סֵפֶר תּוֹלְדֹת אָדָם, אָמַר רַבִּי יַעֲקֹב דִּכְפַר חָנִין רָאוּי הָיָה אָדָם הָרִאשׁוֹן שֶׁיַּעַמְדוּ מִמֶּנּוּ י"ב שְׁבָטִים, מַאי טַעְמֵיהּ זֶ"ה סֵפֶר תּוֹלְדֹת אָדָם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁנֵי בָנִים נָתַתִּי לוֹ וְעָמַד אֶחָד וְהָרַג אֶת חֲבֵרוֹ וְהֵיאַךְ אֲנִי נוֹתֵן לוֹ שְׁנֵים עָשָׂר שְׁבָטִים. וַיֹּאמֶר לָאָדָם, לֹא לָאָדָם אֲנִי נוֹתֵן אֶלָּא לְבָנָיו, שֶׁנֶּאֱמַר זֶה סֵפֶר תּוֹלְדֹת אָדָם, מִנְיַן זֶ"ה, ז' שִׁבְעָה ה' חֲמִשָּׁה, הֲרֵי י"ב.
Rabbi Yehuda ben Rabbi Simon said: Adam the first man was worthy to have had the Torah given through him. What is the source? “This is the book of the descendants of Adam.” The Holy One blessed be He said: ‘He is My handiwork; shall I not give it to him?’ The Holy One blessed be He reconsidered and said of him: ‘If now I gave him six mitzvot and he was unable to fulfill them, how will I give him six hundred and thirteen mitzvot – two hundred and forty-eight positive mitzvot and three hundred and sixty-five prohibitions? I am not giving it to Adam, but rather to his descendants,’ as it is stated: “This is the book of the descendants of Adam.”
Rabbi Yaakov of Kefar Ḥanin said: Adam the first man was worthy of having the twelve tribes emerge from him. What is the source? “This [zeh] is the book of the descendants of Adam.” The Holy One blessed be He said: ‘I gave him two sons and one arose and killed the other; how can I give him twelve sons?’ “He said to man [laAdam]” (Job 28:28) – not to Adam will I give it, but rather to his descendants. The numerical value of Zeh is zayin, seven, and heh – five; that is twelve.
דָּבָר אַחֵר, זֶה סֵפֶר תּוֹלְדֹת אָדָם, אִלֵּין תּוֹלָדוֹת וְאֵין הָרִאשׁוֹנִים תּוֹלָדוֹת, וּמָה הֵן אֱלֹהוֹת. בְּעוֹן קוֹמֵי אַבָּא כֹּהֵן בַּרְדְּלָא, אָדָם שֵׁת אֱנוֹשׁ, וְשָׁתַק, אָמַר לָהֶם עַד כָּאן בְּצֶלֶם אֱלֹהִים וכו' כְּדִכְתִיב לְעֵיל. דָּבָר אַחֵר, אֵלּוּ תּוֹלָדוֹת וְאֵין הָרִאשׁוֹנִים תּוֹלָדוֹת, וּמָה הֵן רוּחוֹת, דְּאָמַר רַבִּי סִימוֹן כָּל מֵאָה וּשְׁלשִׁים שָׁנָה שֶׁפֵּרְשָׁה חַוָּה מֵאָדָם הָיוּ רוּחוֹת הַזְּכָרִים מִתְחַמְּמִים מִמֶּנָּהּ וְהָיוּ מוֹלִידִים מִמֶּנָּהּ, וְרוּחוֹת נְקֵבוֹת מִתְחַמְּמוֹת מֵאָדָם וּמוֹלִידִים מִמֶּנּוּ, הֲדָא הוּא דִכְתִיב (שמואל ב ז, יד): אֲשֶׁר בְּהַעֲוֹתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם, בְּנוֹי דְּאָדָם קַדְמָאָה מַאן דְּאָמַר דְּרוּחֵי דְבֵיתָא טָבִין דְּרָבוּ עִמֵּיהּ, וּמַאן דְּאָמַר דְּאִינּוּן בִּישִׁין דְּחַכְּמִין יִצְרֵיהּ, מַאן דְּאָמַר דְּרוּחֵי דְחַקְלָא בִּישִׁין דְּלָא רָבִין עִמֵּיהּ, וּמַאן דְּאָמַר דְּאִינּוּן טָבִין דְּלָא חַכְּמִין יִצְרֵיהּ. דָּבָר אַחֵר, אֵלּוּ תּוֹלָדוֹת וְאֵין הָרִאשׁוֹנִים תּוֹלָדוֹת, לָמָּה שֶׁהֵן כָּלִין בַּמַּיִם, דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי כָּל הַשֵּׁמוֹת הַלָּלוּ לָשׁוֹן מַרְדּוּת הֵן, עִירָד, עוֹרְדָן אֲנִי מִן הָעוֹלָם וכו', עַד מַה לִּי לְלֶמֶךְ וּלְתוֹלְדוֹתָיו.
Another matter, the following are the descendants, but there were previous ones that were not [ordinary] descendants. What were they? They were [malevolent] spirits, as Rabbi Simon said: All one hundred and thirty years that Eve was estranged from Adam, the male spirits would be aroused by her and she would bear offspring from them and the female spirits would be aroused by Adam and would bear offspring from him. That is what is written: “Who, when he commits iniquity, I will rebuke him with the staff of men and with the afflictions of the children of man [Adam]” (II Samuel 7:14); the children of Adam the first man.
There is one opinion that says that house spirits are better [for the resident of the house], because they grow up with him. And there is an opinion that says that they are worse, because they are intimately familiar with his sinful thoughts. There is an opinion that says that spirits of the field are worse for a person because they did not grow up with him. And there is an opinion that they are better, because are not intimately familiar with his sinful thoughts.
Another matter, these are the descendants, but there were previous ones who were not [viable] descendants. Why? It is because they were to be eradicated in the water [of the Flood], as Rabbi Yehoshua ben Levi said: ‘All those names were expressions of rebellion. “Irad” (Genesis 4:18) – I will expel [ored] them from the world,’ etc., until, ‘what do I have to do with Lemekh and his offspring?’
רַבִּי תַּנְחוּמָא בְּשֵׁם רַבִּי אֶלְעָזָר וְרַבִּי מְנַחֵם בְּשֵׁם רַב אָמַר כָּל הָאֻמָנִיּוֹת אָדָם הָרִאשׁוֹן לְמָדָם, מַאי טַעְמֵיהּ (ישעיה מד, יא): וְחָרָשִׁים הֵמָּה מֵאָדָם, מֵאָדָם הָרִאשׁוֹן. רַבָּנָן אָמְרִין אֲפִלּוּ סִרְגּוּלוֹ שֶׁל סֵפֶר, אָדָם הָרִאשׁוֹן לְמָדוֹ, שֶׁנֶּאֱמַר (בראשית ה, א): זֶה סֵפֶר, הוּא וְסִרְגּוּלוֹ. (בראשית ה, א): בְּיוֹם בְּרֹא אֱלֹהִים אָדָם, הָדָא מְסַיְּעָא לְהַהִיא דְּאָמַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה שָׁלשׁ פְּלָאִים נַעֲשׂוּ בְּאוֹתוֹ הַיּוֹם, בּוֹ בַּיּוֹם נִבְרְאוּ, בּוֹ בַּיּוֹם שִׁמְשׁוּ, בּוֹ בַּיּוֹם הוֹצִיאוּ תּוֹלָדוֹת. בֶּן עֲזַאי אוֹמֵר (בראשית ה, א) :זֶה סֵפֶר תּוֹלְדֹת אָדָם, זֶה כְּלַל גָּדוֹל בַּתּוֹרָה, רַבִּי עֲקִיבָא אוֹמֵר (ויקרא יט, יח): וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ, זֶה כְּלַל גָּדוֹל בַּתּוֹרָה, שֶׁלֹא תֹאמַר הוֹאִיל וְנִתְבַּזֵּיתִי יִתְבַּזֶה חֲבֵרִי עִמִּי, הוֹאִיל וְנִתְקַלַּלְתִּי יִתְקַלֵּל חֲבֵרִי עִמִּי. אָמַר רַבִּי תַּנְחוּמָא אִם עָשִׂיתָ כֵּן דַּע לְמִי אַתָּה מְבַזֶּה בִּדְמוּת אֱלֹהִים עָשָׂה אוֹתוֹ.
“[This is the book of the descendants of Adam,] on the day that God created man” – this supports what Rabbi Elazar ben Azarya said: Three miracles occurred on that day: On that day they [Adam and Eve] were created, on that day they cohabited, and on that day they produced offspring.
Ben Azzai says: “This is the book of the descendants of Adam” – this verse represents the central tenet of the Torah. Rabbi Akiva says: “You shall love your neighbor as yourself” (Leviticus 19:18) – that verse represents the central tenet of the Torah, [as it teaches] that you should not say: Since I have been disparaged, let someone else be disparaged along with me; since I was cursed, let someone else be cursed along with me. Rabbi Tanḥuma said: If you do act like that, know who it is that you are disgracing: “in the likeness of God He made him” (Genesis 5:1).
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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.
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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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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':
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And the teachings of Chassidut by the Chassidim.
What Is Kabbalah?
The Soul of Judaism
By Tzvi Freeman
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What Is Chassidut?
Teachings from the core essence
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What Is Chabad?
Do-It-Yourself Judaism
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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
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.
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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.
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