Sefaria Midrash Tanchuma, Chayei Sara 3 Midrash Tanhuma-Yelammedenu, trans. Samuel A. Berman
Sefaria Midrash Tanchuma, Chayei Sara 3 Midrash Tanhuma-Yelammedenu, trans. Samuel A. Berman
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
Midrash Tanchuma
Midrash
Midrash Tanchuma is a midrash on the five books of the Torah, structured as sermons on the opening verses of each paragraph in the Torah. Named for the talmudic sage Rabbi Tanchuma, who features prominently in the text, it is also referred to as “Tanchuma-Yelammedenu” because of the prevalence of legal passages that start with the words “yelamedenu rabeinu” (teach us, our Rabbi). The dating and composition history of the Tanchuma are matters of scholarly debate.
Composed: Talmudic Babylon/Italy/Israel (c.500 – c.800 CE)נוצר/נערך: בבל / איטליה / ישראל התלמודית (500 – 800 לספירה בקירוב)
Current Version
Current Translation
Source: nli.org.il
Digitization: Sefaria
License: CC-BY
Revision History
For commentary etc. (right side page under resources) click: Midrash Tanchuma, Chayei Sara 3 with About (sefaria.org)
And Abraham was old, well stricken in age (Gen. 24:1). Scripture states elsewhere in allusion to this verse: Bless the Lord, O my soul. O Lord my God, Thou art very great; Thou art clothed with glory and majesty (Ps. 104:1). What prompted David to bless the Holy One, blessed be He, with his soul? He did so because the soul sees but is not seen, and the Holy One, blessed be He, sees but is not seen. Hence, the soul that sees but is not seen praised the Holy One, blessed be he, who sees but is not seen. Similarly, the soul guards the body and the Holy One, blessed be He, guards the entire universe. It is fitting, therefore, that the soul which guards the body should praise the Holy One, blessed be He, who guards His world. What is the meaning of the verse O Lord my God, Thou art very great? R. Eleazar explained it thus: “You were great before You created Your world, but Your greatness was magnified after You created Your world,” as it is said: Thou art very great.
If a mortal king engraves his image upon a plaque, the plaque must be larger than the image, but the Holy One, blessed be He, is great and his image is larger than the entire world. In regard to heaven, it is written: Behold, the heavens and the heavens of heavens cannot contain Thee (I Kings 8:27), and concerning the earth, it is said: The whole earth is full of His glory (Isa. 6:3). The fact is that the heavens are contained merely in the span of the Holy One, blessed be He, as it is said: And meted out heaven with the span (ibid. 40:12), and the earth is but a third of his span, as is said: And comprehended the dust of the earth in a measure (ibid.). He measured the seas and the rivers in the hollow of His hand, as it is written: Who hath measured the waters in the hollow of his hand (ibid.).
Furthermore, Scripture states: For the Lord (be-Yah) the Lord is an everlasting rock (ibid. 26:4). What is meant by zur ‘olamim (“everlasting rock”)? This verse informs us that all the worlds are considered as nothing in His sight, for with only half His name He created the world. Indeed the worlds would have continued to expand without end had He not said enough, as it is written: I am God, Shaddai (Gen. 17:1). What is signified by the word Shaddai? That I said to the world, dai (“enough”)! Hence, it is said: O Lord my God, Thou art very great.
A mortal king first constructs the lower story of his home, and then builds an attic upon it, but the Holy One, blessed be He established His (heavenly) throne first and then erected the upper story. Upon what did he fashion the upper story? Upon the empty space beneath. After this He made His chariots, the clouds, as David informs us in the verse: Who layest the beams of His upper chambers in the waters, who makest the clouds His chariot, who walkest upon the wings of the wind (Ps. 104:3). He fashioned the upper stories with beams and balconies of water, not with brass or iron, and He constructed the heavenly spheres with walls of compressed water, not with stones or hewn blocks, as it is said: Who layest the beams of His upper chambers in waters.
A mortal king builds his chariots of iron or silver, so that they may be strong enough to bear his weight, but the Holy One, blessed be He, made the clouds His chariots, as it is said: Who maketh the clouds His chariot. If the path before a mortal king is muddy, he walks upon stones which are firmly set within it, but the Holy One, blessed be He, abandons the visible clouds and travels upon the invisible winds, as it is said: Who walkest upon the wings of the wind. A mortal king surrounds himself with mighty officers and arms them with weapons and armor, but the officers of the Holy One, blessed be He, are invisible, as it is said: Who makest winds His messengers (ibid., v. 4). And the wind produces the lightning, as is said: Flaming fire His ministers (ibid.).
After He fashioned the firmament, He created the angels, and the fire of Gehenna on the second day, for about that day it is not written: And God saw that it was good (Gen. 1:1). However, the pits of Gehenna were created two thousand years before, as it is said: For a hearth is ordered of old (lit. “yesterday”) (Isa. 30:33). Just as a man who is about to purchase some slaves tells his servants: “Prepare the executioner’s sword so that they will hear the call to judgment if they should rebel,” likewise, the Holy One, blessed be he, may His Name be blessed, prepared Gehenna so that if His creatures sin, they can be cast down into it.
Whence do we know that Gehenna was created on the second day? From the verse For a hearth is ordered of yesterday (Isa. 30:33). It was the day on which a man could refer only to yesterday and not to “the day before yesterday.” When could a man refer to yesterday? Only on the second day (of Creation), which was preceded by the first day of the week. After that He created the dry land on the third day of the week, as it is said: Who didst establish the earth upon its foundations, that it should never be moved forever and ever (Ps. 104:5). He covered one part of the world, and uncovered another. To what may this be compared? To a man who owns two slaves, and strips the clothing from one in order to cloth the other. The Holy One, blessed be He, did likewise. He gathered the waters beneath the heavens to one place, and in that way uncovered the earth while covering the deep, as it is said: Thou didst cover the deep as with a vesture (ibid., v. 6).
At Thy rebuke they fled (ibid.). When a man sees that his winepress is filled with grapes, and that his vineyard is ready for cutting, others may ask him: “What will you do with these grapes, since the vat is too small to contain them?” What does he do? He treads down the grapes in the vat and then puts in the new grapes. Then it is able to contain all his grapes. Similarly, though the entire world was submerged under water, the Holy One, blessed be He, declared: Let the dry earth appear (Gen. 1:9). The water thereupon cried out: “Though we fill the entire world, it is cramped for us. Whither shall we go?” What did the Holy One, blessed be He, do? He trampled upon the ocean and slew its prince, as it is said: He stirreth up the sea with His power, and by His understanding he smiteth through Rahab (Job 26:12). Smiteth is an expression that indicates slaying, as it is said: And with the hammer she smote Sisera, she smote through his head, yea, she pierced and struck through his temple (Judg. 5:26). The seas mourn (bohin) to this very day because He slew the prince of the sea, as is said: Hast thou entered into the springs (nibhe) of the sea? (Job 38:16). Why did He slay him? Because a house that can accommodate a hundred living people can contain a thousand dead. That is why the ocean is called the Dead Sea. Ultimately, however, the Holy One, blessed be He, will heal it, as it is said: When they shall enter into the sea of the putrid waters, the waters shall be healed (Ezek. 47:8). When the other waters observed that the Holy One, blessed be He, had trampled upon the ocean, they fled from the loud cries of their fellow-waters, as it is said: At Thy rebuke they fled, at the voice of Thy thunder they hastened away (Ps. 104:7).
They fled, but they did not know where to flee, as it is said: The mountains rose, the valleys sank down, unto the place which Thou hast founded for them (ibid., v. 8). This may be compared to a slave whose master commands him to wait for him in the market but neglects to tell him where to wait. The slave asks himself: “Perhaps my master meant that I should wait near the basilica, or the bathhouse, or the theater.” When they finally meet, the master slaps him on the face, and says: “I sent you to the gate of the duke’s palace.” Similarly, when the waters heard the decree, Let the waters underneath the heavens gather in one place (Gen. 1:9), they did not know whether (they were to go) to the north or the south. And so, they raced about, as it is said: The mountains rose, the valley sank (Ps. 104:8), until the Holy One, blessed be He, struck them, and declared: I ordered you to assemble at the place of the Leviathan, as is said: There go the ships; there is the leviathan, whom Thou hast formed to sport therein (ibid., v. 26).
Thou didst set a bound beyond which they should not pass (ibid., v. 9). Just like a man who drives his cow into the barn and then locks the door so that the cow might not escape and consume the grain, so the Holy One, blessed be He, hemmed in the waters of the sea with sand, and exacted the promise that they would not pass beyond the sand, as it is said: Thou didst set a bound beyond they should not pass (ibid.). Who sendeth forth springs into the valleys; they run between the mountains (ibid., v. 10). For example, a man who has two bales of olives will press the beam against both of them, and the oil will descend, and flow out below. Similarly, when the hill from one place pressed against the hill of another place, the waters cut their way through and flowed forth from between the hills.
Who causeth the grass to spring forth for the cattle (ibid., v. 14). There are three things a man does not wish to have happen to him: weeds in his field; a woman among his sons; and ferment within his wine. Yet all three were created to meet the needs of the world. And thus it is said: O Lord my God, Thou art very great (ibid., v. 1). Another comment on O Lord my God, Thou are very great: Thou art very great refers to the wondrous deeds You performed for man when you gave him old age and a hoary head. If this had not been done, men would not know whom to honor. The word very alludes only to old age, as it is said: Eli was very old (I Sam. 2:22). Thou art clothed with glory and majesty (Ps. 104:1). Glory signifies the strength with which I clothed you at the sea, as is said: The Lord is my strength and my song (Exod. 15:2). R. Judah the son of Ilai said: He praised Me and I praised him (Israel). Majesty alludes to the majesty with which you were adorned through Me at Sinai above all the nations of the world. R. Judah the son of Simon stated: Because they declared: All that the Lord hath spoken we will do and hear (Exod. 24:7), Scripture speaks of them at that moment As a lily between the thorns (Song 2:22). Another comment on Thou art clothed with majesty and glory. This refers to the adornment with which you crowned the head of Abraham when you gave him the crown of old age, as it is said: And Abraham was old.
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Chayei Sara, Siman 3
וְאַבְרָהָם זָקֵן. זֶה שֶׁאָמַר הַכָּתוּב: בָּרְכִי נַפְשִׁי אֶת ה' (תהלים קד, א). מָה רָאָה דָוִד לְבָרֵךְ הַקָּדוֹשׁ בָּרוּךְ הוּא בַּנֶּפֶשׁ? שֶׁהַנֶּפֶשׁ רוֹאָה וְאֵינָהּ נִרְאֵית, וְהַקָּדוֹשׁ בָּרוּךְ הוּא רוֹאֶה וְאֵינוֹ נִרְאֶה. תְּקַלֵּס נֶפֶשׁ שֶׁרוֹאָה וְאֵינָהּ נִרְאֵית לְהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁרוֹאֶה וְאֵינוֹ נִרְאֶה. הַנֶּפֶשׁ מְשַׁמֶּרֶת אֶת הַגּוּף, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְשַׁמֵּר אֶת הָעוֹלָם כֻּלּוֹ. תְּקַלֵּס נֶפֶשׁ הַמְשַׁמֶּרֶת אֶת הַגּוּף לְהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא מְשַׁמֵּר אֶת עוֹלָמוֹ וְכוּ'. מַה הוּא ה' אֱלֹהַי גָּדַלְתָּ מְאֹד. דָּרַשׁ רַבִּי אֶלְעָזָר, גָּדוֹל הָיִיתָ עַד שֶׁלֹּא בָרָאתָ עוֹלָמֶךָ. וּמֵאֵימָתַי נִתְגַּדַּלְתָּ? מִשֶּׁבָּרָאתָ עוֹלָמֶךָ, שֶׁנֶּאֱמַר: ה' אֱלֹהַי גָּדַלְתָּ מְאֹד.
מֶלֶךְ בָּשָׂר וָדָם צָר אִיקוֹנִין שֶׁלּוֹ עַל הַטַּבְלָא, הַטַּבְלָא גְּדוֹלָה מִצּוּרָתוֹ. וְהַקָּדוֹשׁ בָּרוּךְ הוּא, הוּא גָּדוֹל וְאִיקוֹנִין שֶׁלּוֹ גְּדוֹלָה מִכָּל הָעוֹלָם כֻּלּוֹ. בַּשָּׁמַיִם כְּתִיב: הִנֵּה הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמַיִם לֹא יְכַלְכְּלוּךָ (מלכים א ח, כז). וּבָאָרֶץ כְּתִיב: מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ (ישעיה ו, ג). וְהַשָּׁמַיִם כָּלוּ בַּזֶּרֶת שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר: וְשָׁמַיִם בַּזֶּרֶת תִּכֵּן (ישעיה מ, יב). וְהָאָרֶץ שְׁלִישׁ זֶרְתּוֹ, שֶׁנֶּאֱמַר: וְכָל בַּשָּׁלִשׁ עֲפַר הָאָרֶץ (ישעיה מ, יב). וְכָל הַיַּמִּים וּנְהָרוֹת מָדַד בְּשָׁעֳלוֹ, שֶׁנֶּאֱמַר: מִי מָדַד בְּשָׁעֳלוֹ מַיִם (ישעיה מ, יב).
וְאוֹמֵר: כִּי בְּיָהּ ה' צוּר עוֹלָמִים (ישעיה כו, ד). מַה תַּלְמוּד לוֹמַר: צוּר עוֹלָמִים. לְלַמֶּדְךָ, שֶׁאֵין כָּל הָעוֹלָמִים חֲשׁוּבִין לְפָנָיו כִּכְלוּם, שֶׁהֲרֵי בַּחֲצִי הַשֵּׁם נִבְרְאוּ וְהָיוּ הוֹלְכִין וּמִתְמַתְּחִין עַד סוֹף כָּל הָעוֹלָמִים, אֶלָּא שֶׁאָמַר לָהֶם דַּי, שֶׁנֶּאֱמַר: אֲנִי אֵל שַׁדַּי (בראשית יז, א). מַהוּ שַׁדַּי? שֶׁאָמַרְתִּי לָעוֹלָם דַּי. לְכָךְ נֶאֱמַר: ה' אֱלֹהַי גָּדַלְתָּ מְאֹד.
מֶלֶךְ בָּשָׂר וָדָם בּוֹנֶה בַיִת וְאַחַר כָּךְ בּוֹנֶה עֲלִיָּה. וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִשֶּׁמָּתַח אֶת הַכִּסֵּא וְאַחַר כָּךְ בָּנָה עֲלִיָּה. וּמִשֶּׁבָּנָה עֲלִיָּה הֶעֱמִיד אוֹתָן עַל מָה, עַל הָאֲוִיר, וְאַחַר כָּךְ הִתְקִין מַרְכְּבוֹתָיו עֲנָנִים, וְאַחַר כָּךְ הִתְקִין הָאִצְטַבָּא. בָּא דָוִד וּפֵרַשׁ, הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו הַשָּׂם עָבִים רְכוּבוֹ הַמְהַלֵּךְ עַל כַּנְפֵי רוּחַ, לֹא בִנְחֹשֶׁת וְלֹא בְּבַרְזֶל אֶלָּא בְקוֹרוֹת וּבִגְזֻזְטְרָאוֹת שֶׁל מַיִם. וְאַחַר כָּךְ בָּנָה אֶת הָעֶלְיוֹנִים, לֹא בְאֶבֶן וְלֹא בְגָזִיז אֶלָּא רְכָסָיו שֶׁל מַיִם עַל עֲלִיּוֹתָיו, שֶׁנֶּאֱמַר: הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו.
מֶלֶךְ בָּשָׂר וָדָם עוֹשֶׂה סַרְגְּלָא שֶׁלּוֹ חֲזָקָה בְּבַרְזֶל בְּכֶסֶף וּבְזָהָב לִשָּׂא אֶת כָּל מַשָּׂאוֹ. וְהַקָּדוֹשׁ בָּרוּךְ הוּא, עוֹשֶׂה סַרְגְּלָא שֶׁלּוֹ עָבִים, שֶׁנֶּאֱמַר: הַשָּׂם עָבִים רְכוּבוֹ. מֶלֶךְ בָּשָׂר וָדָם, אִם הָיָה לְפָנָיו דֶּרֶךְ שֶׁל שְׁקִיעָה, מְהַלֵּךְ עַל הָאֲבָנִים שֶׁהֵן קָשִׁין. וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַנִּיחַ אֶת הֶעָנָן שֶׁהוּא נִרְאֶה וּמְהַלֵּךְ עַל הָרוּחַ שֶׁאֵינוֹ נִרְאֶה, שֶׁנֶּאֱמַר: הַמְהַלֵּךְ עַל כַּנְפֵי רוּחַ. מֶלֶךְ בָּשָׂר וָדָם, מִסָּבִיב לוֹ סַרְדְּיוֹטִין גִּבּוֹרִין וּמַלְבִּישָׁן כְּלֵי זַיִן וְשִׁרְיוֹנִין. וְהַקָּדוֹשׁ בָּרוּךְ הוּא, סַרְדְּיוֹטָיו אֵינָן נִרְאִין, שֶׁנֶּאֱמַר: עֹשֶׂה מַלְאָכָיו רוּחוֹת. וְהָרוּחַ מוֹצִיא בָרָק, שֶׁנֶּאֱמַר: מְשָׁרְתָיו אֵשׁ לֹהֵט.
מִשֶּׁבָּרָא רָקִיעַ בָּרָא מַלְאָכִים. וּבָרָא אֵשׁ שֶׁל גֵּיהִנָּם בַּיּוֹם הַשֵּׁנִי, שֶׁאֵין כְּתִיב בּוֹ וַיַּרְא אֱלֹהִים כִּי טוֹב. אֲבָל חֲלָלוֹ שֶׁל גֵּיהִנָּם, שְׁנֵי אֲלָפִים שָׁנָה קֹדֶם, שֶׁכָּךְ כְּתִיב: כִּי עָרוּךְ מֵאֶתְמוּל תָּפְתֶּה (ישעיה ל, לג). כְּגוֹן בָּשָׂר וָדָם שֶׁקּוֹנֶה עֲבָדִים וְאָמַר לְשַׁמָּשָׁיו עֲשׂוּ לִי אִסְפְּתוֹן, שֶׁאִם יִמְרְדוּ הָעֲבָדִים יִשְׁמְעוּ מִפִּי סְפִקוּלָא. כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא יִתְבָּרַךְ שְׁמוֹ בָּרָא גֵּיהִנָּם שֶׁאִם יֶחֶטְאוּ בְּרִיּוֹתָיו יֵרְדוּ לְתוֹכָהּ,
וּמִנַּיִן שֶׁבְּיוֹם שֵׁנִי נִבְרֵאת גֵּיהִנֹּם, דִּכְתִיב: כִּי עָרוּךְ מֵאֶתְמוּל תָּפְתֶּה, מִן הַיּוֹם שֶׁיָּכוֹל לוֹמַר אָדָם אֶתְמוֹל וְלֹא שִׁלְשׁוֹם. וְאֵימָתַי יָכוֹל אָדָם לוֹמַר אֶתְמוֹל? בַּיּוֹם הַשֵּׁנִי שֶׁיּוֹם אֶחָד בְּשַׁבָּת לְפָנָיו. וְאַחַר כָּךְ בָּרָא יַבָּשָׁה בַּשְּׁלִישִׁי, שֶׁנֶּאֱמַר: יָסַד אֶרֶץ עַל מְכוֹנֶיהָ בַּל תִּמּוֹט עוֹלָם וָעֶד. וְעָשָׂה אֶחָד עָרוֹם וְאֶחָד לָבוּשׁ. בָּשָׂר וָדָם יֵשׁ לוֹ שְׁנֵי עֲבָדִים, הִפְשִׁיט כְּסוּת הָאֶחָד, הִלְבִּישׁוֹ לַחֲבֵרוֹ. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל מָקוֹם אֶחָד וְתֵרָאֶה הַיַּבָּשָׁה. וְכִסָּה אֶת הַתְּהוֹם, שֶׁנֶּאֱמַר: תְּהוֹם כַּלְּבוּשׁ כִּסִּיתוֹ וְגוֹ'.
מִן גַּעֲרָתְךָ יְנוּסוּן וְגוֹ'. כְּגוֹן בָּשָׂר וָדָם רָאָה גִּתּוֹ מְלֵאָה עֲנָבִים וְיֵשׁ לוֹ כֶּרֶם לִבְצֹר. אָמְרוּ לוֹ: לְהֵיכָן תִּתֵּן שְׁאָר הָעֲנָבִים וְהַגַּת קְטַנָּה. מֶה עָשָׂה? דָּרַךְ אֶת הָעֲנָבִים שֶׁבַּגַּת, וְאַחַר כָּךְ הֵבִיא שְׁאָר הָעֲנָבִים וְהֶחֱזִיקָה אוֹתָן וְאֶת כָּל הָעֲנָבִים שֶׁלּוֹ. וְכָךְ הָיָה הָעוֹלָם כֻּלּוֹ מַיִם וְהָאָרֶץ שְׁקוּעָה בַמָּיִם. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: תֵּרָאֶה הַיַּבָּשָׁה. אָמְרוּ הַמַּיִם, הֲרֵי כָּל הָעוֹלָם אָנוּ מְלֵאִין וְהוּא צַר לָנוּ לְהֵיכָן נֵלֵךְ? מֶה עָשָׂה? בָּעַט בָּאוֹקְיָנוֹס וְהָרַג שַׂר שֶׁלּוֹ, שֶׁנֶּאֱמַר: בְּכֹחוֹ רָגַע הַיָּם וּבִתְבוּנָתוֹ מָחַץ רָהַב (איוב כו, יב). וְאֵין מָחַץ אֶלָּא לְשׁוֹן הֲרִיגָה, שֶׁנֶּאֱמַר: וְהָלְמָה סִיסְרָא מָחֲקָה רֹאשׁוֹ וּמָחֲצָה וְחָלְפָה רַקָּתוֹ (שופטים ה, כו). כְּשֶׁהָרַג אוֹתוֹ, הָיוּ הַמַּיִם בּוֹכִין עַד הַיּוֹם הַזֶּה, שֶׁנֶּאֱמַר: הֲבָאתָ עַד נִבְכֵי יָם (איוב לח, טז). וְלָמָּה הֲרָגוֹ? מִפְּנֵי שֶׁהַבַּיִת הַמַּחֲזִיק מֵאָה בְנֵי אָדָם חַיִּים, מַחֲזִיק אֶלֶף מֵתִים, וְכָךְ נִקְרָא אוֹקְיָנוֹס יָם הַמֵּת. וְעָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְרַפֹּאתוֹ, שֶׁנֶּאֱמַר: וּבָאוּ הַיָּמָה אֶל הַיָּמָה הַמּוּצָאִים וְנִרְפְּאוּ הַמָּיִם (יחזקאל מז, ח). שְׁאָר הַמַּיִם כְּשֶׁרָאוּ שֶׁבָּעַט הַקָּדוֹשׁ בָּרוּךְ הוּא בָּאוֹקְיָנוֹס, לְקוֹל צַעֲקַת מֵימָיו בָּרְחוּ חַבְרֵיהֶן, שֶׁנֶּאֱמַר: מִן גַּעֲרָתְךָ יְנוּסוּן מִן קוֹל רַעַמְךָ יֵחָפֵזוּן.
וּבוֹרְחִין וְאֵינָן יוֹדְעִין בְּאֵיזֶה מָקוֹם, שֶׁנֶּאֱמַר: יַעֲלוּ הָרִים יֵרְדוּ בְקָעוֹת אֶל מְקוֹם זֶה יָסַדְתָּ לָהֶם. כְּגוֹן עֶבֶד בָּשָׂר וָדָם שֶׁאָמַר לוֹ רַבּוֹ, הַמְתֵּן לִי בַשּׁוּק וְלֹא הוֹדִיעוֹ בְּאֵיזֶה מָקוֹם. הִתְחִיל הָעֶבֶד אוֹמֵר, שֶׁמָּא אֵצֶל בָּסִילְקִי אוֹ אֵצֶל בֵּית הַמֶּרְחָץ אוֹ בְּצַד תֵּאָטְרוֹן אָמַר לִי. עָלָה מְצָאוֹ, סְטָרוֹ מִסְטוֹר. אָמַר לוֹ: עַל שַׁעַר פַּלְטְרִין שֶׁל הַפִּרְכּוּס שְׁלַחְתִּיךָ. אַף הַמַּיִם כְּשֶׁשָּׁמְעוּ יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל מָקוֹם אֶחָד, לֹא הוֹדִיעָן אִם לַצָּפוֹן אִם לַדָּרוֹם, הָיוּ חוֹזְרִין וְהוֹלְכִין, שֶׁנֶּאֱמַר: יַעֲלוּ הָרִים יֵרְדוּ בְקָעוֹת, עַד שֶׁסְּטָרָן הַקָּדוֹשׁ בָּרוּךְ הוּא מִסְטוֹר. אָמַר לָהֶן, לִמְקוֹמוֹ שֶׁל לִוְיָתָן אָמַרְתִּי לָכֶם לֵילֵךְ, שֶׁנֶּאֱמַר: שָׁם אֳנִיּוֹת יְהַלֵּכוּן, לִוְיָתָן זֶה יָצַרְתָּ לְשַׂחֶק בּוֹ.
גְּבוּל שַׂמְתָּ בַּל יַעֲבֹרוּן, כְּגוֹן בָּשָׂר וָדָם שֶׁהִכְנִיס בְּהֶמְתּוֹ לַדִּיר וְנָעַל הַסֶּגֶר לְפָנֶיהָ שֶׁלֹּא תֵצֵא וְתִרְעֶה אֶת הַתְּבוּאָה. כָּךְ נָעַל הַקָּדוֹשׁ בָּרוּךְ הוּא מֵי הַיָּם בַּחוֹל וְהִשְׁבִּיעָן שֶׁלֹּא יֵצְאוּ מִן הַחוֹל, שֶׁנֶּאֱמַר: גְּבוּל שַׂמְתָּ בַּל יַעֲבֹרוּן. הַמְשַׁלֵּחַ מַעְיָנִים בַּנְּחָלִים בֵּין הָרִים יְהַלֵּכוּן, כְּגוֹן בָּשָׂר וָדָם שֶׁיֵּשׁ לוֹ שְׁנֵי עֲקָלִין שֶׁל זֵיתִים, כָּבַשׁ אֶת הַקּוֹרָה זֶה עַל זֶה וְהַשֶּׁמֶן יָרַד מִלְמַטָּן, כָּךְ הָהָר מִכָּאן וְהָהָר מִכָּאן כּוֹבְשִׁין עֲלֵיהֶן, מְקַטְּעִין וְיוֹצְאִין מִבֵּין הֶהָרִים.
מַצְמִיחַ חָצִיר לַבְּהֵמָה, שְׁלֹשָׁה דְבָרִים אֵין אָדָם רוֹצֶה שֶׁיֵּצֵא לוֹ, עֵשֶׂב בַּקָּמָה, וּנְקֵבָה בְּבָנָיו, וְחֹמֶץ בְּיֵינוֹ. וּשְׁלָשְׁתָּן לְצֹרֶךְ הָעוֹלָם נִבְרָאוּ. לְכָךְ נֶאֱמַר: ה' אֱלֹהַי גָּדַלְתָּ מְאֹד. דָּבָר אַחֵר, ה' אֱלֹהַי גָּדַלְתָּ מְאֹד, גָּדוֹל אַתָּה בְּנִפְלָאוֹת שֶׁעָשִׂיתָ עִם הָאָדָם שֶׁנָּתַתָּ לוֹ זִקְנָה וְשֵׂיבָה, שֶׁאִלּוּלֵי כֵן אָדָם יוֹדֵעַ אֶת מִי לְכַבֵּד. וְאֵין מְאֹד אֶלָּא זִקְנָה, שֶׁנֶּאֱמַר: וְעֵלִי זָקֵן מְאֹד (ש״א ב, כב). הוֹד וְהָדָר לָבָשְׁתָּ. הוֹד, זֶה הָעֹז שֶׁהִלְבַּשְׁתִּיךָ בַּיָּם, שֶׁנֶּאֱמַר: עָזִּי וְזִמְרָת יָהּ (שמות טו, ב). אָמַר רַבִּי יְהוּדָה בַּר רַבִּי אִלְעַאי, זִמְּרָנִי וְזִמַּרְתִּיו. וְהָדָר, הֶהָדָר שֶׁנִּתְהַדַּרְתָּ בִי בְסִינַי נֶגֶד כָּל הָאֻמּוֹת. אָמַר רַבִּי יהוּדָה בַּר רַבִּי סִימוֹן, כֵּיוָן שֶׁאָמְרוּ, כֹּל אֲשֶׁר דִּבֶּר ה' נַעֲשֶׂה וְנִשְׁמָע, עַל אוֹתָהּ שָׁעָה נֶאֱמַר, כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים (שה״ש ב, ב). דָּבָר אַחֵר, הוֹד וְהָדָר לָבָשְׁתָּ, מֵהוֹדְךָ וַהֲדָרְךָ הִלְבַּשְׁתָּ לְרֹאשׁוֹ שֶׁל אַבְרָהָם שֶׁנָּתַתָּ לוֹ הַדְרַת זִקְנָה, שֶׁנֶּאֱמַר: וְאַבְרָהָם זָקֵן.
Beit Yisrael International.
Become a member.
Get the Membership from Beit Yisrael! ‘How to become a Righteous of the Nations (Ultra-Orthodox Chassidic Noahite/Lost Tribes of Efrayim /‘Ger Toshav ‘) click: Beit yisrael international
Tehillim Ohel Yosef Yitzchak
A must read and guiding line: To go through every step, of the 42 steps in our diaspora until we reach Eretz Yisrael, the unification of Yehuda and Ephraim, when the Jews start to build The Temple and Restoring her Temple Service. It is for all Beit Yisrael International members the way to go.
click:
A must read and guiding line: To go through every step, of the 42 steps in our diaspora until we reach Eretz Yisrael, the unification of Yehuda and Ephraim, when the Jews start to build The Temple and Restoring her Temple Service. It is for all Beit Yisrael International members the way to go.
click:
42 Journeys of the Soul
The Messianic age will elevate the entire universe, including all the spiritual realms.
Don't make dogma's out of it. But elevate your souls by learning the Mitzvot surrounded by the Jewish Halakhot.
And the teachings of Chassidut by the Chassidim.
That we may hold on the 'right understanding' in our 'travel' through the 'dessert' our 'diaspora':
click:
And the teachings of Chassidut by the Chassidim.
What Is Kabbalah?
The Soul of Judaism
By Tzvi Freeman
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What Is Chassidut?
Teachings from the core essence
Click:
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What Is Chabad?
Do-It-Yourself Judaism
Click:
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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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