Lessons in Derech Mitzvosecha Issur Chillul HaShem

 Lessons in Derech Mitzvosecha Issur Chillul HaShem

Issur Chillul HaShem

By Rabbi M. M. Shneersohn (Tzemach Tzedek); Translated by Eliyahu Touger

Source: Issur Chillul HaShem - The Prohibition Against Desecrating G-d’s Name - SIE.org

Sefer HaChinuch, (mitzvah 295): Not to do anything that will cause the desecration of G‑d’s name,

שֶׁלֹּא לַעֲשׂוֹת דָּבָר שֶׁיִּתְחַלֵּל בּוֹ שֵׁם שָׁמַיִם,

as it is written (Vayikra 22:32): “And you shall not desecrate My holy name.”

שֶׁנֶּאֱמַר וְלֹא תְחַלְּלוּ אֶת שֵׁם קָדְשִׁי (וַיִּקְרָא כ"ב ל"ב) (רצ"ה):

The concept of the desecration of G‑d’s name is the opposite of that of the sanctification of G‑d’s name, which we have explained previously.…

וְעִנְיַן חִלּוּל הַשֵּׁם הוּא הֵפֶךְ קִדּוּשׁ הַשֵּׁם שֶׁנִּצְטַוִּינוּ בּוֹ שֶׁקָּדַם בֵּאוּרוֹ

This transgression is divided into three categories:… (Rambam, Sefer HaMitzvos, negative mitzvah 63).

וְהֶעָוֹן הַזֶּה יֵחָלֵק לְג' חֲלָקִים כוּ' עַד כַּאן לְשׁוֹן הָרַמְבַּ"ם לֹא תַעֲשֶׂה סִימָן ס"ג

See also the citation of Rambam’s statements in Sefer HaChinuch, loc. cit.

יְעֻיַּן דְּבָרָיו בְּחִנּוּךְ שָׁם:

Selections from Derech Mitzvosecha (SIE)

Derech Mitzvotecha dives into reasons behind mitzvot such as tzitzit, tefillin, prayer, belief in G-d, loving a fellow Jew, starting a family and many others. Five generations later, the author`s grandson and successor, the Rebbe, Rabbi Menachem M. Schneerson, has often advised those seeking to begin study of Chasidic philosophy to study this fundamental work.

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As is well known,1before the first tzimtzum, Or Ein Sof, G‑d’s infinite light, filled the entire cavity in which the worlds now exist.

הִנֵּה יָדוּעַ דְּאוֹר אֵין סוֹף בָּרוּךְ הוּא הָיָה מְמַלֵּא כָּל הֶחָלָל שֶׁעַתָּה בּוֹ הָעוֹלָמוֹת

Afterwards, when it arose in His will to create our world,

אַחַר כָּךְ כְּשֶׁעָלָה בִּרְצוֹנוֹ לִבְרוֹא הָעוֹלָם

He contracted Himself,

צִמְצֵם אֶת עַצְמוֹ

bringing into being a cavity and an empty space.

וְנַעֲשָׂה חָלָל וּמָקוֹם פָּנוּי

Subsequently, He drew down into the midst of the cavity a vector (kav) and strand from His light that transcends the cavity.

וְאַחַר כָּךְ הִמְשִׁיךְ קַו וְחוּט מֵאוֹרוֹ שֶׁלְּמַעְלָה מֵהֶחָלָל לְתוֹךְ הֶחָלָל

The source for all of the oros (“lights”) emanates from this vector of light,

וּמִן הַקַּו הַזֶּה שֹׁרֶשׁ כָּל הָאוֹרוֹת

The Tzemach Tzedek mentions “the source for all the oros,” because this vector of Divine light (the kav) is transcendent in nature and is too lofty to be enclothed directly in the realms that come into being from it. Further contractions are necessary until lights that are limited to the degree that they can be enclothed in the Sefiros come into being.

and from the cavity and the vestige (reshimah) of the original Divine light comes the source for all of the keilim (“vessels”).

וּמִן הֶחָלָל וְהָרְשִׁימוּ שֹׁרֶשׁ הַכֵּלִים כוּ',

To explain: This tzimtzum does not involve a complete removal of all the Divine light, Heaven forbid.

וּפֵרוּשׁ צִמְצוּם זֶה אֵינוֹ הִסְתַּלְּקוּת גָּמוּר חַס וְשָׁלוֹם

Instead, G‑d’s intent is that this light will not shine in a revealed manner,

אֶלָּא שֶׁלֹּא יָאִיר בְּגִלּוּי

but rather as an encompassing light.

רַק בִּבְחִינַת מַקִּיף

This refers to the dimension of light which is sovev kol almin.

וְהוּא עִנְיַן סוֹבֵב כָּל עָלְמִין

It is called “holy,” as explained above in the mitzvah of Kiddush HaShem.2

הַנִּקְרָא קֹדֶשׁ כְּמוֹ שֶׁנִּתְבָּאֵר לְעֵיל בְּמִצְוַת קִדּוּשׁ הַשֵּׁם

The kav of Divine light which shines in a revealed manner is the source for the Divine life-energy that is memale kol almin.

וְהַקַּו הַמֵּאִיר בְּגִלּוּי הוּא שֹׁרֶשׁ עִנְיַן מְמַלֵּא כָּל עָלְמִין

These concepts have already been explained thoroughly in another source.3

וּכְבָר נִתְבָּאֵר זֶה הֵיטֵב בְּמָקוֹם אַחֵר.

Drawing down this kav of Divine light is accomplished through the medium of G‑d’s name Havayah,

וְהִנֵּה הַהַמְשָׁכָה זוֹ שֶׁל הַקַּו הוּא בְּחִינַת שֵׁם הֲוָיָ'

for it follows the motifs of contraction, outward expression, and communication of influence,

דְּהַיְנוּ צִמְצוּם וְהִתְפַּשְּׁטוּת וְהַמְשָׁכָה כוּ'

which are the mystic secrets associated with the letters Yud, Hei, and Vav respectively, as stated in another source.4

שֶׁזֶּה סוֹד הַיּוּ"ד וְהַהֵ"י וְהַוָּי"ו כְּמוֹ שֶׁכָּתוּב גַּם כֵּן בְּמָקוֹם אַחֵר

The final Hei refers to receiving that influence.

וְה' אַחֲרוֹנָה הִיא בְּחִינַת מְקַבֵּל הַהַמְשָׁכָה כוּ'

All of the 248 positive commandments are called “the mitzvos of Havayah,”

וְכָל הָרְמַ"ח מִצְוֹת עֲשֵׂה נִקְרָאִים מִצְוֹת הֲוָיָ'

i.e., they are dependent on the name Havayah,

שֶׁהֵם תְּלוּיִם בְּשֵׁם הֲוָיָ'

and they serve as channels to draw down the infinite light from G‑d’s essence

לְהַמְשִׁיךְ בּוֹ אוֹר אֵין סוֹף מִבְּחִינַת עַצְמוּתוֹ יִתְבָּרֵךְ

that transcends the kav and strand of Divine light that serves as the source for the light that illuminates our existence.

שֶׁלְּמַעְלָה מַּעְלָה מִן הַקַּו וְחוּט

This relates to the mystic secret of the original light that exists before the kav.

וְהוּא סוֹד הָאוֹר שֶׁלִּפְנֵי הַקַּו

In general, the intent is, as explained above,5 that G‑d’s infinite light which transcends Chochmah and understanding

וּכְלָלוּת הָעִנְיָן שֶׁאוֹר אֵין סוֹף בָּרוּךְ הוּא שֶׁהוּא לְמַעְלָה מַּעְלָה מִן הַחָכְמָה

should shine and be revealed within Chochmah.

וְהַהַשָּׂגָה יָאִיר וְיִתְגַּלֶּה בְּחָכְמָה כוּ' וְכַנִּזְכָּר לְעֵיל,

The name Havayah reflects the spiritual pattern that brings our existence into being. Thus, in this context, it is referred to as the light which is memale kol almin. Its intent, however, is to reveal the level of G‑dliness that transcends our existence and which existed before the tzimtzum, i.e., the light which is sovev kol almin, in this world. Thus, as the Tzemach Tzedek mentions shortly afterwards, the light which is sovev kol almin shines within the light which is memale kol almin.

Accordingly, one must take care at least not to desecrate G‑d’s name,

וְלָזֹאת עַל כָּל פָּנִים צָרִיךְ לִזָּהֵר שֶׁלֹּא לְחַלֵּל שֵׁם שָׁמַיִם

i.e., that one’s actions not cause an impediment to the revelation of G‑dliness.

דְּהַיְנוּ שֶׁלֹּא לִגְרוֹם דָּבָר שֶׁמּוֹנֵעַ הִתְגַּלּוּת אֱלֹקוּת

Whenever a person sins, his sins create obstacles that prevent the G‑dly light generated by the mitzvos he performs to be drawn down to our world. In particular, the sin of Chilul Hashem, the desecration of G‑d’s name, has an effect of a general nature.

For by doing that, Heaven forbid,

שֶׁבַּעֲשׂוֹתוֹ זֶה חַס וְשָׁלוֹם

firstly, he will not draw down the revelation of G‑d’s infinite light which is sovev kol almin

הֲרֵי מִלְּבַד שֶׁלֹּא הִמְשִׁיךְ גִּלּוּי אוֹר אֵין סוֹף הַסּוֹבֵב כָּל עָלְמִין

and have it shine in a manner of memale kol almin through the mitzvah of Kiddush HaShem.

לִהְיוֹת מֵאִיר בִּמְמַלֵּא כָּל עָלְמִין עַל יְדֵי מִצְוַת קִדּוּשׁ הַשֵּׁם,

In addition, by nullifying this mitzvah, one causes even the ray that shines in a manner of memale kol almin, which is the mystic secret of the light of the kav described above,

וּבְבִטּוּלוֹ אוֹתָהּ הֲרֵי גַם הַהֶאָרָה דִמְמַלֵּא כָּל עָלְמִין שֶׁזֶּה סוֹד הַקַּו כַּנִּזְכָּר לְעֵיל גָּרַם

to also withdraw from the keilim.

גַּם כֵּן לְהִסְתַּלֵּק מִן הַכֵּלִים

For these sins cause the keilim to become abhorrent and unsuitable

כִּי עַל יְדֵי הָעֲוֹנוֹת הָהֵם גָּרַם מִאוּס הַכֵּלִים

for the ray that shines in a manner of memale kol almin to rest within them.

מִלִּהְיוֹת בְּחִינַת הַשְׁרָאַת דִּמְמַלֵּא כָּל עָלְמִין בָּהֶם

In this vein, it is written (Yeshayahu 59:2): “Your sins separate,”

וּכְדִכְתִיב עֲווֹנוֹתֵיכֶם הָיוּ מַבְדִּילִים (יְשַׁעְיָה נ"ט ב')

i.e., they create a separation within the name Havayah itself,

וּמַפְרִידִים בְּשֵׁם הֲוָי'

setting the letters Yud-Hei apart from the letters Vav-Hei.

י"ה מִו"ה

This creates an empty space in which even the ray that shines in a manner of memale kol almin,

וְעָשׂוּ עַל יְדֵי זֶה חָלָל רֵיקָנִי מִבִּלְתִּי הִגָּלוֹת נִגְלוֹת גַּם בְּחִינַת מְמַלֵּא כָּל עָלְמִין

i.e., the kav that is drawn down into the cavity, cannot be revealed.

שֶׁהוּא הַקַּו שֶׁנִּמְשָׁךְ לְתוֹךְ הֶחָלָל

And as a result, it is impossible for the light that is sovev kol almin to be revealed,

וּמִמֵּילָא שֶׁאִי אֶפְשָׁר לִהְיוֹת גִּלּוּי אוֹר אֵין סוֹף הַסּוֹבֵב כָּל עָלְמִין

for the light that is sovev kol almin shines within the light which is memale kol almin.

כִּי הֲרֵי הַסּוֹבֵב מֵאִיר בִּמְמַלֵּא

Since the light which is sovev kol almin is revealed through the medium of the light which is memale kol almin, when the light which is memale kol almin is not drawn down to our world, the light which is sovev kol almin also cannot be revealed.

Therefore, before the positive mitzvah of Kiddush HaShem, the Torah first mentions the prohibition not to desecrate G‑d’s name,

וְזֶה שֶׁמַּקְדִּים הַלַּאו דְּלֹא תְחַלְּלוּ שֵׁם קָדְשִׁי

i.e., not to create a separation in G‑d’s name Havayah that shines in a manner of memale kol almin,

שֶׁלֹּא לַעֲשׂוֹת דָּבָר הַמַּפְרִיד בְּשֵׁם הֲוָיָ' דִמְמַלֵּא כָּל עָלְמִין

for it is a channel for the revelation that is sovev kol almin.

שֶׁהוּא כְּלִי לְגִלּוּי הַסּוֹבֵב כָּל עָלְמִין

Once the potential for such separation is negated, then it is possible that “I will be sanctified in the midst of the Children of Israel,”

אֲזַי יָכוֹל לִהְיוֹת אַחַר כָּךְ וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל

i.e., that through the good generated by the observance of the mitzvos,

עַל יְדֵי הַטּוֹב דְּמַעֲשֵׂה הַמִּצְוֹת

we can draw down the revelation of G‑d’s light that is sovev, here, on the physical plane.

שֶׁמַּמְשִׁיכִים גִּלּוּי הַסּוֹבֵב לְמַטָּה

This is reflected in the blessings we recite before the observance of the mitzvos.

כְּמוֹ שֶׁאָנוּ אוֹמְרִים בִּבְרָכָה שֶׁלִּפְנֵי הַמִּצְוָה

In these blessings, we praise G‑d with the words: “Who sanctified us with His mitzvos.”

אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו כוּ'

The implication is that the mitzvos bring man in contact with the light that is sovev kol almin, the level of G‑dliness that is kadosh, holy and distinct, as explained above.

Certainly, this applies with regard to the mitzvah of Kiddush HaShem, for it is a light of a general nature, as explained above.

וְכָל שֶׁכֵּן עַל יְדֵי קִדּוּשׁ הַשֵּׁם וּכְמוֹ שֶׁנִּתְבָּאֵר לְעֵיל:

FOOTNOTES

1.

See Etz Chayim, Shaar 1, Anaf 2.

2.

The preceding maamar in this text.

3.

Likkutei Torah, Vayikra, p. 51b ff.

4.

See Tanya, Iggeres HaTeshuvah, ch. 4. See also mitzvas Vidui VeTeshuvah in this text.

5.

In the explanation of the mitzvah of Kiddush HaShem.

By Rabbi M. M. Shneersohn (Tzemach Tzedek); Translated by Eliyahu Touger

Rabbi M. M. Shneersohn [1789-1866], the third Rebbe of Chabad, known as the "Tzemach Tzedek," was renowned not only as a Rebbe, but also as a leading scholar in his generation in both the revealed and hidden aspects of Torah.

Rabbi Eliyahu Touger is a noted author and translator, widely published for his works on Chassidut and Maimonides.

More from Rabbi M. M. Schneersohn, the Tzemach Tzedek  |  RSS

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Source: Issur Chillul HaShem - The Prohibition Against Desecrating G-d’s Name - SIE.org

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May we all sincerely and wholeheartedly turn to Hashem in prayer and seek out, support and reveal the Shechina hidden within the exile along with Her helpmate 'HaTZaDDiK HaDoR' Amen.

Kol-HaTor The Voice of the Turtle Dove

Kol HaTor - קול התור or "The Voice of the Turtledove" (a reference to Song of Songs 2:12) was written by Rabbi Hillel Rivlin of Shklov, a disciple of the Vilna Gaon . The text deals with the Geulah (Era of Redemption) and describes its signs vis-a-vis an evaluation of a proposed 999 footsteps of the Moshiach’s arrival. The Vilna Gaon believed the number 999 to be intrinsically connected to the idea of Moshiach ben Yosef, he also felt that this number is alluded to in the gematria of his own name. It was first published in Hebrew by Rabbi Menachem Mendel Kasher in 1968 to whom the book was passed down over the generations.

 Read in English or in Hebrew.

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: 

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.

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It should be most honest:

'Israeli MK proposes dividing Temple Mount between Jews and Muslims

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

(JUNE 8, 2023 / JNS)**

A Likud lawmaker is proposing a plan to divide Jerusalem’s Temple Mount between Muslims and Jews and to remove Jordan’s custodial status over the holy site.

Speaking to the Zman Yisrael Hebrew news site, Knesset member Amit Halevi outlined a plan whereby Muslims would control the southern end of the 37-acre complex which contains the Al-Aqsa mosque, while Jews would receive the central and northern area, where the Dome of the Rock sits.

According to Halevi, the reorganization makes sense from a religious point of view because that part of the Temple Mount is the holiest site in Judaism, where it is believed the First and Second Temples stood. The Foundation Stone at the center of the Dome of the Rock is where Jewish sources place the Holy of Holies.

“This is the place of the First Temple and the place of the Second Temple built by Babylonian immigrants. No one needs to examine the stones to know that it is ours,” he said.

Halevi also wants to end Israel’s agreement with the Jordanian Waqf whereby the Islamic trust controls and manages Islamic edifices on the Temple Mount.

“Why not give them status in the Dizengoff Center [a large shopping mall in Tel Aviv] as well? This is a terrible mistake. This status should be abolished. I know it’s an agreement between countries, but we have to deal with it. It requires change, even if the process will take time,” he said.

In addition, Halevi wants to give Jews the same access to the Temple Mount enjoyed by Muslims. Currently, the Waqf only allows Jews and non-Muslim tourists access to the Temple Mount via the Maghrebi Gate and only at certain hours when the gate is open.

“We will take the northern end and pray there. The entire mountain is sacred to us, and the Dome of the Rock is the place on which the Temple stood. This should be our guideline,” he said. “Israel is leading. It will be a historical, religious and national statement. If this does not happen then you are not actually the owner of the house. You are a klutz. Why are you even going in there?”

Source: https://www.jns.org/israel-news/jerusalem/23/6/8/293752/

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

כִּ֤י אִם־הֵיטֵיב֙ תֵּיטִ֔יבוּ אֶת־דַּרְכֵיכֶ֖ם וְאֶת־מַעַלְלֵיכֶ֑ם אִם־עָשׂ֤וֹ תַֽעֲשׂוּ֙ מִשְׁפָּ֔ט בֵּ֥ין אִ֖ישׁ וּבֵ֥ין רֵעֵֽהוּ׃

No, if you really mend your ways and your actions; if you execute justice between one party and another;

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

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

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

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

Ariel your Representee, Representee of Ephraim and adviser (not a rabbi but friendly adviser) of Bet Yisrael international on the Har HaBayit.

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