Likkutei Sichot: Bereishis
Likkutei Sichot: Bereishis
Likkutei Sichot: Bereishis
Translated by Eliyahu Touger
Source: Likkutei Sichot: Bereishis - Genesis 1:1-6:8 - SIE.org
Why Couldn’t Adam Practice Restraint?
Parshas Bereishis is read at the end of Tishrei (the month which begins the new year), and contains guidelines for the coming year.
Of the concepts it mentions is G‑d’s first command: the directive to Adam not to partake of the Tree of Knowledge. It is apparent from the Midrash1 that this command applied only on the day after Adam’s creation. Indeed, when considering the events which occurred on the sixth day of creation, it appears that the command was to be in effect for only three hours. G‑d’s command was given in the ninth hour after daybreak.2 Three hours later, the day was to end, the first Shabbos to begin, and the prohibition was to be lifted. But despite the short time involved, Adam could not restrain himself, and violated G‑d’s commandment.
The question arises: “Adam was fashioned by the hands of the Holy One, blessed be He, Himself,”3 and heard this prohibition directly from Him. How is it that he was unable to restrain himself for even three hours?
It’s true that many mystical secrets are associated with this sin, but every Biblical narrative is also to be understood in a literal sense.4 Why did Adam trespass?
The Focus of the Yetzer Hora
The answer becomes clear when one realizes that the entire intent of the yetzer hora (the evil inclination) is to cause a person to do the opposite of what G‑d wants. All the arguments offered by the yetzer hora to convince a person to transgress a prohibition, or not to perform a mitzvah have one motive: that the person should transgress G‑d’s will.
There are situations (either because of the individual involved, because of the place, or because of the time)5 in which the observance of a mitzvah takes on particular importance. In these situations, the yetzer hora makes a special effort. Although in truth such mitzvos can be easily kept, since their observance is of great importance, the yetzer hora will present all kinds of demands and rationales with the intent of keeping the person from fulfilling G‑d’s will.
There are times when each of us can “hear the voice” of our evil inclination trying to persuade him in this manner. Certain aspects of the observance of the Torah and its mitzvos should logically be far easier to perform than others. And yet there are times when a person feels that it is actually these “easy” matters which present the greatest challenge. For as explained above, it is precisely with regard to the matters which are most relevant to a person that the yetzer hora pres ents the greatest challenges.
The halachic weight of the questions involved is not significant. There are times when the matter which presents a challenge is Rabbinic in origin, or merely dictated by Jewish custom, while a mitzvah of Scriptural origin will be far easier to observe. And yet, where a person’s spiritual welfare is considered, the Rabbinic mitzvah or custom can be more important (at that time).
To refer to a parallel concept: Chassidic thought6 interprets the quote:7 “With regard to [the observance of] which [mitzvah] was your father more careful?” as meaning that every soul has particular mitzvos which are more connected with its mission on this physical plane than others.8 Since the yetzer hora knows that these mitzvos are more important, it presents greater obstacles to their observance.
In this vein, we can explain our Sages’ statement:9 “Whenever a person is greater than a colleague, his yetzer hora is greater than he is.” For the greater a person is, the more important are the mitzvos he performs. And therefore, the yetzer hora presents him with greater challenges.
(There is also another explanation for this concept. To allow for free choice, the powers of holiness must be equally balanced with the forces which oppose holiness. Since he is “greater than his colleague” i.e., he has been endowed with greater powers in the realm of holiness “his yetzer hora is greater than he is” his yetzer hora is also granted increased power.)
On this basis, we can understand why Adam ate from the Tree of Knowledge. Since he was “fashioned by the hands of the Holy One, blessed be He, Himself,” he was “greater than his colleague[s],” and thus “his yetzer hora [was] greater than he.” This is particularly true since the command not to eat from the Tree of Knowledge had far-reaching implications as reflected in the extent of the descent suffered by Adam and all his descendants as a result of his sin. Therefore the yetzer hora, which enclothed itself in the serpent,10 contended with Adam with all its power, and compelled him to eat from the Tree of Knowledge.
To Whom Did G‑d Speak?
When G‑d gave the Torah to the Jewish people, He told Moshe:11 “Say the following to the House of Yaakov.” As our Sages explain,12 He had Moshe tell the women about receiving the Torah first. Why? Our Sages explain13 that G‑d wanted to prevent a recurrence of what had happened with the Tree of Knowledge, when Adam, and not Chavah, was the one who heard the command from G‑d.
This had made the sin possible. The creation of Chavah was G‑d’s handiwork, as it is written:14 “And G‑d built the rib….” Nevertheless, since Chavah had not heard the command from G‑d Himself, she erred by increasing the scope of G‑d’s prohibition, stating that it involved not touching the tree as well as not partaking of it. It was her addition which led to the Sin of the Tree of Knowledge.15
Had Chavah heard the command not to partake of the fruit of the Tree of Knowledge from G‑d directly, she would not have been fooled by the serpent, and would have kept Adam from sinning, despite all the challenges presented by the yetzer hora, as reflected in our Sages’ statement regarding the giving of the Torah.16
Building a Sanctuary in Microcosm
The very name Torah relates to the word horoah, meaning “instruction.”17 As mentioned above, the stories related in Parshas Bereishis provide us with instruction for our behavior throughout the year. Similarly, the concept explained above provides us with a directive regarding the conduct of a Jewish home.
Every Jewish home is “a sanctuary in microcosm,”18 of which G‑d says: “I will dwell within.”19 The conduct of the home is dependent on its mistress, referred to in our Torah tradition as “the mainstay of the home.”20 She should therefore be encouraged to add energy and satisfaction to her Jewish practices. This encouragement should be given with the understanding that “[The Torah’s] ways are pleasant ways, and all its paths are peace,”21 rather than by means of autocratic directives.
This approach will protect her entire household, her husband included, from stumbling blocks. For as stated above, had Chavah heard the command from G‑d Himself, not only would she not have created a complication by sinning herself, she would also have prevented Adam from being influenced by the overtures of the serpent.
Thus the foundation of every person’s Torah activity must begin within his own household. As the Rebbe Rashab once said:22 Just as putting on tefillin every day is a Scriptural commandment incumbent upon every Jew, regardless of whether he is a renowned Torah scholar or a simple person, so too there is an obligation for every Jew to spend half an hour every day thinking about the education of his children. He must do everything within his power and indeed, even things which are beyond his power to insure that his children follow the path in which he guides them.
Efforts to increase the Torah involvement of Jewish women will also have a beneficial effect on Jewish men. For this will help ensure that a wife’s thoughts, words and deeds will not run contrary to those of her husband, but rather that she will assist and complement him in all things,23 contributing binah, understanding, to the household. As our Sages comment:24 “A greater dimension of binah was given to women than to men.”
A wife active in Torah will affect her entire household, making it a fit place for the Divine Presence to rest. This is reflected in the wedding blessing:25 “Grant abundant joy to [these] loving companions, as You bestowed upon Your created being[s] in the Garden of Eden as before.” Why is the term mikedem, “as before,” included in the blessing? Everyone knows that the story of Adam and Eve took place many years ago. The blessing, however, refers to the time “before” the time before the Sin.
We are therefore wishing that every new marriage will be like the bond between Adam and Chavah before the Sin, when each assisted the other. This will allow a household to be conducted in a manner fit to host G‑d’s Presence. And then there will be joy, as “You bestowed upon Your created being[s] in the Garden of Eden as before.”
(Adapted from Sichos Simchas Torah, 5723)
See Bereishis Rabbah 21:7. See also the commentary of the Sifsei Cohen to this Torah reading, and the explanations given in Likkutei Torah, at the beginning of Parshas Kedoshim.
Sanhedrin 38b.
See Bereishis Rabbah 24:5.
Shabbos 63a.
See Sanhedrin 97a with regard to the place named Kushta. See also Likkutei Dibburim, Vol. I, Sichas Yud-Tes Kislev, 5693, sec. 5 (Eng. Vol. I, p. 35).
Tanya, Iggeres HaKodesh, Epistle 7; Kuntres Yud-Beis Tammuz, 5708 (Sefer HaMaamarim 5708, p. 240ff); Sefer HaSichos 5700, Sichos Shushan Purim.
Shabbos 118b.
The Hebrew word used for “careful” in the above quoted is זהיר¨ which relates to the word זהר meaning “shine.” The mitzvah serves as a medium which enables the person’s soul to shine forth.
Sukkah 52a.
See Zohar, Vol. I, p. 35b; Pirkei d’Rabbi Eliezer, ch. 13.
Shmos 19:3.
Mechilta and Rashi, commenting on the above verse.
Shemos Rabbah 28:2.
Bereishis 2:22.
As explained in Bereishis Rabbah 19:4, quoted in Rashi’s commentary, Bereishis 3:3, the snake pushed her until she touched the tree, and then told her, “See, just as touching does not involve a punishment, neither does eating.”
See also Sanhedrin 109b-110a.
Zohar, Vol. III, p. 53b.
Cf. Yechezkel 11:16.
Shmos 25:8. See the maamar Basi LeGani , 5710 which develops the concept of the Divine indwelling within every individual Jew.
Tehillim 113:9 uses the expression akeres habayis , “the mistress of the house.” Our Rabbis interpret this to mean ikro shel bayis, “the mainstay of the house.”
Mishlei 3:17. See Gittin 6b.
HaYom Yom, entry Teves 22.
See Yevamos 63a.
Niddah 45b.
Siddur Tehillat HaShem, p. 410.
Source: Likkutei Sichot: Bereishis - Genesis 1:1-6:8 - SIE.org
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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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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………
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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:
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………
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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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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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