Sefaria Bereshit Rabbah 25 The Sefaria Midrash Rabbah, 2022
Sefaria Bereshit Rabbah 25 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
Source: sefaria.org
Digitization: Sefaria
License: CC-BY
For commentary etc. (right side page under resources) click: Bereshit Rabbah 25 with About (sefaria.org)
“Ḥanokh walked with God, and he was no longer, as God took him” (Genesis 5:24).
“Ḥanokh walked with God, and he was no longer, as God took him,” Rabbi Ḥama bar Hoshaya said: He is not written in the ledger of the righteous, but rather, in the ledger of the wicked.
Rabbi Aivu said: Ḥanokh was capricious; sometimes righteous, sometimes wicked. The Holy One blessed be He said: ‘While he is still in his righteousness, I will take him away.’ Rabbi Aivu said: On Rosh Hashanah he judged him, when he judges all mankind.
Heretics once asked Rabbi Abahu, saying to him: ‘We do not find death mentioned in regard to Ḥanokh.’ He said to them: ‘Why?’ They said: ‘Taking is stated here, and taking is stated elsewhere: “That today the Lord is taking your master from upon your head”’ (II Kings 2:5). He said to them: ‘If it is [the word] taking that you are expounding, taking is stated here, and taking is stated elsewhere: “Behold, I am taking from you the delight of your eyes”’ (Ezekiel 24:16). Rabbi Tanḥuma said: Rabbi Abahu answered them well.
A noblewoman once asked Rabbi Yosei, saying to him: ‘We do not find death mentioned in regard to Ḥanokh.’ He said to her: ‘Had it said: “Ḥanokh walked with God” and then remained silent, I would have said as you said. When it says: “And he was no longer, as God took him,” he was no longer in this world, as God took him.’
“He called his name Noah, saying: This one will comfort us from our work and from the misery of our hands, from the ground, which the Lord cursed” (Genesis 5:29).
“He called his name Noah, saying,” Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: The interpretation does not correspond to the name and the name does not correspond to the interpretation. It should have said instead: ‘Noah, this one will give us rest [yaniḥenu],’ or ‘Naḥman, this one will comfort us [yenaḥamenu].’ However, when the Holy One blessed be He created Adam the first man, He gave him control over everything; the cow would heed the plowman and [even] the furrow would heed the plowman. When Adam sinned, they rebelled against him; the cow did not heed the plowman and the furrow did not heed the plowman. When Noah appeared, they abstained [naḥu]. From where is that derived? Rest [neyaḥa] is stated here and elsewhere it is stated: “So that your ox and your donkey will rest [yanuaḥ]” (Exodus 23:12). Just as neyaḥa that is stated there refers to the resting of an ox, so, too, neyaḥa that is stated here refers to the resting of an ox.
Rabbi Shimon ben Lakish said: The name does not correspond with the interpretation and interpretation does not correspond with the name. It should have said instead: ‘Noah, this one will give us rest [yaniḥenu],’ or ‘Naḥman, this one will comfort us [yenaḥamenu].’ However, until Noah appeared, the water would rise and inundate them in their graves. “Who calls the water of the sea” is written twice (Amos 5:8; 9:6) corresponding to the two times that the water would rise and inundate them in their graves, once in the morning and once in the evening. That is what is written: “Like corpses lying in the grave” (Psalms 88:6) – those of them who were lying were desecrated. When Noah appeared, they rested [in their graves]. Rest [neyaḥa] is stated here and elsewhere it is stated: “May he depart in peace…may they rest [yanuḥu] upon their resting places” (Isaiah 57:2). Just as neyaḥa that is stated there refers to the rest of the grave, so, too, neyaḥa that is stated here refers to the rest of the grave.
Rabbi Eliezer said: He was called after the name of his offering, as it is stated: “The Lord smelled the pleasing [niḥoaḥ] aroma” (Genesis 8:21). Rabbi Yosei bar Rabbi Ḥanina said: He was called for the name of the resting of the ark, as it is written: “The ark rested [vatanaḥ]” (Genesis 8:4).
Rabbi Yoḥanan said: The constellations did not function all those twelve months [of the Flood]. Rabbi Yonatan said to him: They functioned, but their effect was imperceptible.
“[All the days of the earth, seedtime and harvest, cold and heat, summer and winter, night and day] will not cease” (Genesis 8:22), Rabbi Eliezer and Rabbi Yehoshua, Rabbi Eliezer said: “Will not cease” – from here we learn that they did not cease [during the Flood]. Rabbi Eliezer said: “Will not cease” – [on the contrary,] from here we learn that they did cease.
“From the ground, which the Lord cursed” – there were ten periods of famine that came to the world: One in the days of Adam the first man, as it is stated: “Cursed is the ground on your account” (Genesis 3:17); one in the days of Lemekh, as it is stated: “From the ground, which the Lord cursed”; one in the days of Abraham – “there was a famine in the land” (Genesis 12:10); one in the days of Isaac, as it is stated: “There was a famine in the land, besides the first famine” (Genesis 26:1); one in the days of Jacob, as it is stated: “For these two years, the famine” (Genesis 45:6); one in the days when the judges judged, as it is stated: “It was in the days when the judges judged; there was a famine in the land” (Ruth 1:1); one in the days of David, as it is stated: “There was a famine in the days of David for three years” (II Samuel 21:1); one in the days of Elijah, as it is stated: “As the Lord, God of Israel, before whom I stand, lives, there will be dew and rain during these years only by my word” (I Kings 17:1); one in the days of Elisha, as it is stated: “There was a great famine in Samaria” (II Kings 6:25); and there is one that circulates and comes periodically to the world. And [there will be] one more in the future, as it is stated: “Not a famine for bread, and not a thirst for water, but rather, to hear the words of the Lord” (Amos 8:11).
Rabbi Huna and Rabbi Yirmeya in the name of Rabbi Shmuel bar Yitzḥak: In reality, it [David’s famine] should not have occurred in the days of David, but rather, in the days of Saul. However, because Saul was the shoot of a sycamore, the Holy One blessed be He postponed it and brought it about in the days of David. They say a parable: Shilo sinned, but Yoḥana pays?! That is astonishing! Rabbi Ḥiyya the Great said: This is analogous to a glazier who had in his hand a basket filled with goblets and cut glass. When he would wish to hang his basket, he would [first] bring a peg, affix it, and suspend himself from it, and only then would he hang his basket. That is why they did not come in the days of downtrodden people, but rather, in the days of powerful people, who are able to withstand them. Rabbi Berekhya would cite this verse in their regard: “He gives strength to the weary” (Isaiah 40:29).
Rabbi Berekhya said in the name of Rabbi Ḥelbo: There were two [famines] that occurred in the days of Abraham. Rav Huna said in the name of Rabbi Aḥa: One was in the days of Lemekh, and one in the days of Abraham.
The famine that came in the days of Elijah was a famine of drought; one year produced [crops], and one year did not produce. The famine that came in the days of Elisha was a famine of panic, as it is stated: “Until the head of a donkey was sold for eighty silver pieces” (II Kings 6:25). The famine that was in the days that the judges judged, Rabbi Huna said in the name of Rabbi Dosa: For the price for which one used to purchase forty-two se’a, they could purchase [only] forty-one. But is it not taught: A person should not depart and go outside the Land of Israel unless two se’a of wheat sells for one sela? Rabbi Shimon said: That is only when he does not find any [wheat] to buy, but if he can find to buy, even if it is one se’a for a sela, one should not depart and go outside the Land of Israel. But Elimelekh did depart, therefore, he was punished.
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Chapter 25
וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת הָאֱלֹהִים וְאֵינֶנּוּ כִּי לָקַח אֹתוֹ אֱלֹהִים (בראשית ה, כד), אָמַר רַבִּי חָמָא בַּר הוֹשַׁעְיָא אֵינוֹ נִכְתַּב בְּתוֹךְ טִימוֹסָן שֶׁל צַדִּיקִים אֶלָּא בְּתוֹךְ טִימוֹסָן שֶׁל רְשָׁעִים. אָמַר רַבִּי אַיְבוּ חֲנוֹךְ חָנֵף הָיָה, פְּעָמִים צַדִּיק פְּעָמִים רָשָׁע, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עַד שֶׁהוּא בְּצִדְקוֹ אֲסַלְּקֶנּוּ. אָמַר רַבִּי אַיְבוּ בְּרֹאשׁ הַשָּׁנָה דָּנוֹ בְּשָׁעָה שֶׁהוּא דָן כָּל בָּאֵי עוֹלָם. אֶפִּיקוֹרְסִים שָׁאֲלוּ לְרַבִּי אַבָּהוּ אָמְרוּ לוֹ אֵין אָנוּ מוֹצְאִין מִיתָה לַחֲנוֹךְ, אָמַר לָהֶם לָמָּה, אָמְרוּ לוֹ נֶאֶמְרָה כָּאן לְקִיחָה וְנֶאֶמְרָה לְהַלָּן (מלכים ב ב, ה): כִּי הַיּוֹם ה' לֹקֵחַ אֶת אֲדֹנֶיךָ מֵעַל רֹאשֶׁךָ, אָמַר לָהֶם אִם לִלְּקִיחָה אַתֶּם דּוֹרְשִׁים, נֶאֱמַר כָּאן לְקִיחָה וְנֶאֱמַר לְהַלָּן (יחזקאל כד, טז): הִנְנִי לֹקֵחַ מִמְּךָ אֶת מַחְמַד עֵינֶיךָ, אָמַר רַבִּי תַּנְחוּמָא יָפֶה הֵשִׁיבָן רַבִּי אַבָּהוּ. מַטְרוֹנָה שָׁאֲלָה אֶת רַבִּי יוֹסֵי אָמְרָה לוֹ אֵין אָנוּ מוֹצְאִין מִיתָה בַּחֲנוֹךְ, אָמַר לָהּ אִלּוּ נֶאֱמַר (בראשית ה, כד): וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת הָאֱלֹהִים וְשָׁתַק, הָיִיתִי אוֹמֵר כִּדְבָרַיִךְ, כְּשֶׁהוּא אוֹמֵר וְאֵינֶנּוּ כִּי לָקַח אֹתוֹ אֱלֹהִים, וְאֵינֶנּוּ בָּעוֹלָם הַזֶּה כִּי לָקַח אֹתוֹ אֱלֹהִים.
“Ḥanokh walked with God, and he was no longer, as God took him” (Genesis 5:24).
“Ḥanokh walked with God, and he was no longer, as God took him,” Rabbi Ḥama bar Hoshaya said: He is not written in the ledger of the righteous, but rather, in the ledger of the wicked.
Rabbi Aivu said: Ḥanokh was capricious; sometimes righteous, sometimes wicked. The Holy One blessed be He said: ‘While he is still in his righteousness, I will take him away.’ Rabbi Aivu said: On Rosh Hashanah he judged him, when he judges all mankind.
Heretics once asked Rabbi Abahu, saying to him: ‘We do not find death mentioned in regard to Ḥanokh.’ He said to them: ‘Why?’ They said: ‘Taking is stated here, and taking is stated elsewhere: “That today the Lord is taking your master from upon your head”’ (II Kings 2:5). He said to them: ‘If it is [the word] taking that you are expounding, taking is stated here, and taking is stated elsewhere: “Behold, I am taking from you the delight of your eyes”’ (Ezekiel 24:16). Rabbi Tanḥuma said: Rabbi Abahu answered them well.
A noblewoman once asked Rabbi Yosei, saying to him: ‘We do not find death mentioned in regard to Ḥanokh.’ He said to her: ‘Had it said: “Ḥanokh walked with God” and then remained silent, I would have said as you said. When it says: “And he was no longer, as God took him,” he was no longer in this world, as God took him.’
וַיִּקְרָא אֶת שְׁמוֹ נֹחַ לֵאמֹר (בראשית ה, כט), רַבִּי יוֹחָנָן וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, רַבִּי יוֹחָנָן אָמַר לֹא הַמִּדְרָשׁ הוּא הַשֵּׁם וְלֹא הַשֵּׁם הוּא הַמִּדְרָשׁ, לָא הֲוָה צָרִיךְ קְרָא לְמֵימַר אֶלָּא נֹחַ זֶה יְנִיחֵנוּ, אוֹ נַחְמָן זֶה יְנַחֲמֵנוּ, אֶלָּא בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן הִשְׁלִיטוֹ עַל הַכֹּל, הַפָּרָה הָיְתָה נִשְׁמַעַת לַחוֹרֵשׁ, וְהַתֶּלֶם נִשְׁמַע לַחוֹרֵשׁ, כֵּיוָן שֶׁחָטָא אָדָם מָרְדוּ עָלָיו, הַפָּרָה לֹא הָיְתָה נִשְׁמַעַת לַחוֹרֵשׁ, וְהַתֶּלֶם לֹא הָיָה נִשְׁמַע לַחוֹרֵשׁ, כֵּיוָן שֶׁעָמַד נֹחַ, נָחוּ. וּמְנָא לָן, נֶאֱמַר כָּאן נְיָחָה, וְנֶאֱמַר לְהַלָּן (שמות כג, יב): לְמַעַן יָנוּחַ שׁוֹרְךָ וַחֲמֹרֶךָ, מַה נְּיָחָה שֶׁנֶּאֱמַר לְהַלָּן נְיָחַת שׁוֹר, אַף נְיָחָה שֶׁנֶּאֱמַר כָּאן נְיָחַת שׁוֹר. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר לֹא הַשֵּׁם הוּא הַמִּדְרָשׁ, וְלֹא הַמִּדְרָשׁ הוּא הַשֵּׁם, וְלֹא הֲוָה צָרִיךְ קְרָא לְמֵימַר אֶלָּא אוֹ נֹחַ זֶה יְנִיחֵנוּ, אוֹ נַחְמָן זֶה יְנַחֲמֵנוּ, אֶלָּא עַד שֶׁלֹא עָמַד נֹחַ הָיוּ הַמַּיִם עוֹלִים וּמְצִיפִים אוֹתָם בְּתוֹךְ קִבְרֵיהֶם. שְׁתֵּי פְעָמִים כְּתִיב (עמוס ה, ח): הַקּוֹרֵא לְמֵי הַיָּם, כְּנֶגֶד שְׁתֵּי פְּעָמִים שֶׁהָיוּ הַמַּיִם עוֹלִים וּמְצִיפִין אוֹתָן בְּתוֹךְ קִבְרֵיהֶם, אַחַת בְּשַׁחֲרִית וְאַחַת בְּעַרְבִית, הֲדָא הוּא דִכְתִיב (תהלים פח, ו): כְּמוֹ חֲלָלִים שֹׁכְבֵי קֶבֶר, שׁוֹכְבִים שֶׁלָּהֶם חֲלָלִים הָיוּ, כֵּיוָן שֶׁעָמַד נֹחַ, נָחוּ. נֶאֱמַר כָּאן נְיָחָה וְנֶאֱמַר לְהַלָּן נְיָחָה (ישעיה נז, ב): יָבוֹא שָׁלוֹם יָנוּחוּ עַל מִשְׁכְּבוֹתָם, מַה נְּיָחָה הָאָמוּר לְהַלָּן נְיָחַת קֶבֶר, אַף נְיָחָה הָאֲמוּרָה כָּאן נְיָחַת קֶבֶר. רַבִּי אֱלִיעֶזֶר אָמַר לְשֵׁם קָרְבָּנוֹ נִקְרָא, שֶׁנֶּאֱמַר (בראשית ח, כא): וַיָּרַח ה' אֶת רֵיחַ הַנִּיחֹחַ, רַבִּי יוֹסֵי בַּר רַבִּי חֲנִינָא אָמַר לְשֵׁם נַחַת הַתֵּבָה נִקְרָא, דִּכְתִיב (בראשית ח, ד): וַתָּנַח הַתֵּבָה. אָמַר רַבִּי יוֹחָנָן לֹא שִׁמְשׁוּ הַמַּזָלוֹת כָּל אוֹתָן שְׁנִים עָשָׂר חֹדֶשׁ, אָמַר לוֹ רַבִּי יוֹנָתָן שִׁמְּשׁוּ אֶלָּא שֶׁלֹא הָיָה רִשּׁוּמָן נִכָּר. (בראשית ח, כב): לֹא יִשְׁבֹּתוּ, רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ, רַבִּי אֱלִיעֶזֶר אָמַר לֹא יִשְׁבֹּתוּ, מִכָּאן שֶׁלֹא שָׁבְתוּ. וְרַבִּי יְהוֹשֻׁעַ אוֹמֵר לֹא יִשְׁבֹּתוּ, מִכָּאן שֶׁשָּׁבָתוּ.
“He called his name Noah, saying: This one will comfort us from our work and from the misery of our hands, from the ground, which the Lord cursed” (Genesis 5:29).
“He called his name Noah, saying,” Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: The interpretation does not correspond to the name and the name does not correspond to the interpretation. It should have said instead: ‘Noah, this one will give us rest [yaniḥenu],’ or ‘Naḥman, this one will comfort us [yenaḥamenu].’ However, when the Holy One blessed be He created Adam the first man, He gave him control over everything; the cow would heed the plowman and [even] the furrow would heed the plowman. When Adam sinned, they rebelled against him; the cow did not heed the plowman and the furrow did not heed the plowman. When Noah appeared, they abstained [naḥu]. From where is that derived? Rest [neyaḥa] is stated here and elsewhere it is stated: “So that your ox and your donkey will rest [yanuaḥ]” (Exodus 23:12). Just as neyaḥa that is stated there refers to the resting of an ox, so, too, neyaḥa that is stated here refers to the resting of an ox.
Rabbi Shimon ben Lakish said: The name does not correspond with the interpretation and interpretation does not correspond with the name. It should have said instead: ‘Noah, this one will give us rest [yaniḥenu],’ or ‘Naḥman, this one will comfort us [yenaḥamenu].’ However, until Noah appeared, the water would rise and inundate them in their graves. “Who calls the water of the sea” is written twice (Amos 5:8; 9:6) corresponding to the two times that the water would rise and inundate them in their graves, once in the morning and once in the evening. That is what is written: “Like corpses lying in the grave” (Psalms 88:6) – those of them who were lying were desecrated. When Noah appeared, they rested [in their graves]. Rest [neyaḥa] is stated here and elsewhere it is stated: “May he depart in peace…may they rest [yanuḥu] upon their resting places” (Isaiah 57:2). Just as neyaḥa that is stated there refers to the rest of the grave, so, too, neyaḥa that is stated here refers to the rest of the grave.
Rabbi Eliezer said: He was called after the name of his offering, as it is stated: “The Lord smelled the pleasing [niḥoaḥ] aroma” (Genesis 8:21). Rabbi Yosei bar Rabbi Ḥanina said: He was called for the name of the resting of the ark, as it is written: “The ark rested [vatanaḥ]” (Genesis 8:4).
Rabbi Yoḥanan said: The constellations did not function all those twelve months [of the Flood]. Rabbi Yonatan said to him: They functioned, but their effect was imperceptible.
“[All the days of the earth, seedtime and harvest, cold and heat, summer and winter, night and day] will not cease” (Genesis 8:22), Rabbi Eliezer and Rabbi Yehoshua, Rabbi Eliezer said: “Will not cease” – from here we learn that they did not cease [during the Flood]. Rabbi Eliezer said: “Will not cease” – [on the contrary,] from here we learn that they did cease.
מִן הָאֲדָמָה אֲשֶׁר אֵרְרָהּ ה' (בראשית ה, כט), עֲשָׂרָה שְׁנֵי רְעָבוֹן בָּאוּ לָעוֹלָם, אֶחָד בִּימֵי אָדָם הָרִאשׁוֹן, שֶׁנֶּאֱמַר (בראשית ג, יז): אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ. וְאֶחָד בִּימֵי לֶמֶךְ, שֶׁנֶּאֱמַר: מִן הָאֲדָמָה אֲשֶׁר אֵרְרָהּ ה'. וְאֶחָד בִּימֵי אַבְרָהָם (בראשית יב, י): וַיְהִי רָעָב בָּאָרֶץ. וְאֶחָד בִּימֵי יִצְחָק, שֶׁנֶּאֱמַר (בראשית כו, א): וַיְהִי רָעָב בָּאָרֶץ מִלְּבַד הָרָעָב הָרִאשׁוֹן. וְאֶחָד בִּימֵי יַעֲקֹב, שֶׁנֶּאֱמַר (בראשית מה, ו): כִּי זֶה שְׁנָתַיִם הָרָעָב. וְאֶחָד בִּימֵי שְׁפֹט הַשֹׁפְטִים, שֶׁנֶּאֱמַר (רות א, א): וַיְהִי בִּימֵי שְׁפֹט הַשֹּׁפְטִים וַיְהִי רָעָב בָּאָרֶץ. וְאֶחָד בִּימֵי דָּוִד, שֶׁנֶּאֱמַר (שמואל ב כא, א): וַיְהִי רָעָב בִּימֵי דָּוִד שָׁלשׁ שָׁנִים. וְאֶחָד בִּימֵי אֵלִיָּהוּ, שֶׁנִּאֱמַר (מלכים א יז, א): חַי ה' אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר עָמַדְתִּי לְפָנָיו אִם יִהְיֶה הַשָּׁנִים הָאֵלֶּה טַל וּמָטָר כִּי אִם לְפִי דְּבָרִי, וְאֶחָד בִּימֵי אֱלִישָׁע, שֶׁנֶּאֱמַר (מלכים ב ו, כה): וַיְהִי רָעָב גָּדוֹל בְּשֹׁמְרוֹן, שֶׁהוּא מִתְגַּלְגֵּל וּבָא לָעוֹלָם. וְאֶחָד לֶעָתִיד לָבוֹא, שֶׁנֶּאֱמַר (עמוס ח, יא): לֹא רָעָב לַלֶּחֶם וְלֹא צָמָא לַמַּיִם כִּי אִם לִשְׁמֹעַ אֵת דִּבְרֵי ה'. רַבִּי הוּנָא וְרַבִּי יִרְמְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר רַב יִצְחָק עִקַּר אַוְתֶּנְטְיָא שֶׁלּוֹ לֹא הָיָה רָאוּי לִהְיוֹת בִּימֵי דָּוִד אֶלָּא בִּימֵי שָׁאוּל, אֶלָּא עַל יְדֵי שֶׁהָיָה שָׁאוּל גְּרוֹפִית שֶׁל שִׁקְמָה, גִּלְגְּלוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וֶהֱבִיאוֹ בִּימֵי דָּוִד, מַתְלָא אָמְרִין שִׁילוֹ חָטָא וְיוֹחָנָא מִשְׁתַּלְמָא, אֶתְמְהָא. אָמַר רַבִּי חִיָּא רַבָּה מָשָׁל לְזַגָּג שֶׁהָיָה בְּיָדוֹ קֻפָּה מְלֵאָה כּוֹסוֹת וּדְיָטְרוּטִין, בְּשָׁעָה שֶׁהָיָה מְבַקֵּשׁ לִתְלוֹת אֶת קֻפָּתוֹ הָיָה מֵבִיא יָתֵד וּתְקָעָהּ וְנִתְלֶה בָּהּ, וְאַחַר כָּךְ הָיָה תּוֹלֶה אֶת קֻפָּתוֹ. לְפִיכָךְ לֹא בָּאוּ בִּימֵי בְּנֵי אָדָם שְׁפוּפִים, אֶלָּא בִּימֵי בְּנֵי אָדָם גִּבּוֹרִים, שֶׁהֵן יְכוֹלִין לַעֲמֹד בָּהֶן. רַבִּי בֶּרֶכְיָה הֲוֵי קָרֵי עֲלֵיהוֹן (ישעיה מ, כט): נֹתֵן לַיָּעֵף כֹּחַ. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חֶלְבּוֹ אָמַר שְׁנַיִם בָּאוּ בִּימֵי אַבְרָהָם, רַב הוּנָא בְּשֵׁם רַב אַחָא אָמַר אֶחָד בִּימֵי לֶמֶךְ וְאֶחָד בִּימֵי אַבְרָהָם, רָעָב שֶׁבָּא בִּימֵי אֵלִיָּהוּ, רָעָב שֶׁל בַּצֹּרֶת הָיָה, שָׁנָה עָבְדָה שָׁנָה לֹא עָבְדָה, רָעָב שֶׁבָּא בִּימֵי אֱלִישָׁע, רָעָב שֶׁל מְהוּמָה הָיָה, שֶׁנֶּאֱמַר (מלכים ב ו, כה): עַד הֱיוֹת רֹאשׁ חֲמוֹר בִּשְׁמֹנִים כֶּסֶף, רָעָב שֶׁהָיָה בִּימֵי שְׁפֹט הַשֹּׁפְטִים, רַבִּי הוּנָא בְּשֵׁם רַבִּי דוֹסָא אָמַר אַרְבָּעִים וּשְׁתַּיִם סְאִין הָיוּ וְנַעֲשׂוּ אַרְבָּעִים וְאַחַת, וְהָא תָּנֵי לֹא יֵצֵא אָדָם לְחוּצָה לָאָרֶץ אֶלָא אִם כֵּן הָיוּ סָאתַיִם שֶׁל חִטִּים הוֹלְכוֹת בְּסֶלַע, אָמַר רַבִּי שִׁמְעוֹן אֵימָתַי בִּזְמַן שֶׁאֵינוֹ מוֹצֵא לִקַּח, אֲבָל אִם הָיָה מוֹצֵא לִקַּח אֲפִלּוּ סְאָה בְּסֶלַע לֹא יֵצֵא לְחוּצָה לָאָרֶץ, וְאִלּוּ אֱלִימֶלֶךְ יָצָא, לְפִיכָךְ נֶעֱנָשׁ.
Rabbi Huna and Rabbi Yirmeya in the name of Rabbi Shmuel bar Yitzḥak: In reality, it [David’s famine] should not have occurred in the days of David, but rather, in the days of Saul. However, because Saul was the shoot of a sycamore, the Holy One blessed be He postponed it and brought it about in the days of David. They say a parable: Shilo sinned, but Yoḥana pays?! That is astonishing! Rabbi Ḥiyya the Great said: This is analogous to a glazier who had in his hand a basket filled with goblets and cut glass. When he would wish to hang his basket, he would [first] bring a peg, affix it, and suspend himself from it, and only then would he hang his basket. That is why they did not come in the days of downtrodden people, but rather, in the days of powerful people, who are able to withstand them. Rabbi Berekhya would cite this verse in their regard: “He gives strength to the weary” (Isaiah 40:29).
Rabbi Berekhya said in the name of Rabbi Ḥelbo: There were two [famines] that occurred in the days of Abraham. Rav Huna said in the name of Rabbi Aḥa: One was in the days of Lemekh, and one in the days of Abraham.
The famine that came in the days of Elijah was a famine of drought; one year produced [crops], and one year did not produce. The famine that came in the days of Elisha was a famine of panic, as it is stated: “Until the head of a donkey was sold for eighty silver pieces” (II Kings 6:25). The famine that was in the days that the judges judged, Rabbi Huna said in the name of Rabbi Dosa: For the price for which one used to purchase forty-two se’a, they could purchase [only] forty-one. But is it not taught: A person should not depart and go outside the Land of Israel unless two se’a of wheat sells for one sela? Rabbi Shimon said: That is only when he does not find any [wheat] to buy, but if he can find to buy, even if it is one se’a for a sela, one should not depart and go outside the Land of Israel. But Elimelekh did depart, therefore, he was punished.
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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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