Likkutei Sichot: Lech Lecha
Likkutei Sichot: Lech Lecha
Source: Likkutei Sichot: Lech Lecha - Genesis 12:1-17:27 - SIE.org
The Contrast Between Our Observance ofthe Mitzvos, and that of Our Patriarchs
Our Sages say1 that Avraham fulfilled the entire Torah before it was given. But2 Avraham did not circumcise himself until he was explicitly commanded to do so at the age of 99. Why did he wait to perform this mitzvah until he received G‑d’s command?
This question can be resolved by explaining the difference between the mitzvos which the Patriarchs observed before the giving of the Torah and the mitzvos which the Jewish people observe after the giving of the Torah.3 The Patriarchs observed mitzvos on their own individual initiative. They were not granted any strength from Above to enhance their observance.4 In contrast, by commanding the Jews to observe the mitzvos at Mount Sinai, G‑d empowered them with unique influence.
As such, although the Patriarchs observed the mitzvos in deed, they were not able to have the holiness of the mitzvos permeate the physical articles with which the mitzvos were performed. These material articles did not become holy.
For example, the Zohar5 explains that by setting out the staves before Lavan’s sheep,6 Yaakov drew down the same spiritual influence as we draw down through fulfilling the mitzvah of tefillin. But once he had completed his service with these staves, they remained ordinary pieces of wood.
In contrast, the mitzvos observed after the Giving of the Torah have been endowed by G‑d with the power to draw down holiness into material objects.
On the other hand, although our mitzvos possess a higher dimension than those performed by the Patriarchs, it is the observance of the mitzvos by our Patriarchs which makes it possible for us to observe mitzvos within the material realm,7 as it is said:8 “The deeds of the Patriarchs are a sign for their descendants.” Their deeds blazed a path for their descendants,9 and empowered them to follow.
Since the potential for our observance of the mitzvos comes from “the deeds of the Patriarchs,” it was necessary that at least one mitzvah performed by the Patriarchs resemble the mitzvos performed after the giving of the Torah in its entirety. This mitzvah and its holiness would permeate material existence and endow it with holiness which would endure even after the observance of the mitzvah is completed.
This one mitzvah would establish a connection between all the mitzvos the Patriarchs observed even those with an effect only on the spiritual plane and the mitzvos observed after the giving of the Torah. Through this connection, all of our Patriarchs’ mitzvos empower us to draw holiness into the material world.
To cite a parallel: When G‑d wanted a prophet to convey a prophecy, He would often have the prophet perform certain physical activities, e.g., lying on his right side, or his left side.10 Why was it necessary to connect prophecy to physical activity? Our Rabbis explain11 that it is possible for prophecy to have an effect only in the spiritual realms. In order for prophecy to affect the material world, G‑d ruled that it be associated with physical activity.
Similarly, for the observance of our Patriarchs to influence our actual performance of the mitzvos, it was necessary that, at least in one instance, their observance involve material substance.
“An Eternal Bond in Your Flesh”
The one mitzvah by which our Patriarchs drew down holiness into material existence was that of circumcision. For circumcision is unique in that it brings holiness into the human body, and that holiness continues to endure, as it is written:12 “And My covenant will be an eternal bond in your flesh.”
To clarify this point: There are two dimensions to the mitzvah of circumcision: a) the onetime act of removing the foreskin, and b) the continuous effect that the person will be circumcised, and that he will not be uncircumcised.13
The latter aspect is reflected in the Rambam’s ruling14 that a person who causes the flesh of his sexual organ to appear extended15 is considered to have “abrogated the covenant of Avraham our Patriarch.”
The above reflects two concepts:
a) The intent of the mitzvah of circumcision is to affect the actual physical flesh. The physical organ is more than an intermediary through which the mitzvah is fulfilled, as are the head and the arm on which tefillin are tied. With regard to circumcision, it is not merely that the mitzvah is performed with this organ; the purpose of the mitzvah is to affect the actual flesh, so that the person be circumcised, and that he not be uncircumcised.
b) The mitzvah of circumcision extends beyond the time in which the foreskin is cut, affecting the person for his entire life.
A proof of the continuous nature of circumcision can be gleaned from the Talmud’s narrative concerning King David.16 When King David entered the bathhouse and saw himself naked, he exclaimed: “Woe is me! I am no longer clothed with Your mitzvos.” When, however, he remembered the mitzvah of circumcision, he regained his calm.
This indicates that the mitzvah of circumcision is continuous, affecting the person even after the act has been completed. This realization is what allayed David’s distress. For we cannot say that David was calmed by the recollection that he had been circumcised years ago, and that this had drawn down holiness upon him. For if this was the case, there would be no difference between the mitzvah of circumcision and mitzvos associated with other limbs of the body.17
The distinction of circumcision vis-a-vis the other mitzvos requires clarification. For after the giving of the Torah, the other mitzvos we perform also affect the limbs with which they are fulfilled. Putting on tefillin refines our heads and hands and endows them with holiness. And this holiness continues even after one removes the tefillin. Unquestionably, a hand on which tefillin have been placed is not the same as a hand on which tefillin have not, ח''ו , been placed. The distinction is that the tefillin and similarly, all the other mitzvos refine the body and induce holiness, but the mitzvah of tefillin does not continue forever. With regard to circumcision, by contrast, the mitzvah itself remains a part of the person’s body.
On this basis, we can also resolve a question asked by Tosafos :18 The Talmud derives the fact that women are not obligated to circumcise their sons from the exegesis of a Torah verse. Why is this necessary? Women are not obligated to fulfill any mitzvos whose observance is limited to a particular time. Since the mitzvah of circumcision has such a limitation it may be performed only during the day and not at night it should be obvious that women are not obligated in its observance.
Based on the above, however, this difficulty can be resolved. For although the actual observance of the mitzvah of circumcision is limited to a particular time, the mitzvah itself that a Jew is circumcised (and that he is not uncircumcised) applies at all times.
Choosing Obedience to G‑d Over Human Initiative
The abovementioned aspects of the mitzvah of circumcision that it endows physical flesh with holiness and endures continuously applied before the giving of the Torah. Therefore when Avraham wanted his servant Eliezar to take an oath and an oath must be taken while holding an article sanctified through a mitzvah19 he told him:20 “Place your hand beneath my thigh.” The holiness of the mitzvah of circumcision had continued, and therefore Eliezar could take the oath, swearing by this mitzvah.
We can thus understand why Avraham waited to perform the mitzvah of circumcision until he was commanded to do so by G‑d instead of observing it on his own initiative. Since this mitzvah resembles the mitzvos observed after the giving of the Torah, it was necessary for its observance to have been commanded by G‑d, and thus to be endowed with a measure of Divine influence.
(Adapted from Sichos Chof-Daled Teves, 5711, Yud Shvat, 5712)
Towards Refinement
The fact that G‑d chose the mitzvah of circumcision to be the mitzvah through which the deeds of the Patriarchs influence the mitzvos performed by their descendants indicates that this mitzvah has a general import relevant to all the mitzvos.
To explain: In the Guide to the Perplexed21 and many of the concepts stated in the Guide22 are based on the Zohar and other Kabbalistic sources23 the Rambam writes that one of the reasons for the mitzvah of circumcision is to weaken the power of sexual desire. This reflects a general purpose common to all mitzvos, for they were given “to perfect the created beings,”24 to refine the physical body so that it will not be dominated by desire for material pleasures. On the contrary, one’s pleasure is to come solely from the realm of holiness.
Three Dimensions of Circumcision
In addition to the general connection which circumcision shares with the other mitzvos, there are particular dimensions to circumcision which parallel comprehensive thrusts in our Divine service.
As mentioned above, there are three dimensions to the mitzvah of circumcision: a) the actual removal of the foreskin, b) that one becomes circumcised (and, as explained above, this is an ongoing quality), and c) that one is no longer uncircumcised.
Distinguishing between these dimensions is not merely a theoretical exercise; the ramifications affect the actual observance of the mitzvah. Each one of these elements is necessary in order to observe the mitzvah fully; even when two of the three have been satisfied, the observance of the mitzvah is incomplete, and Jewish law requires that the third also be satisfied.
For example when, as sometimes happens, a baby is born circumcised, two of the requirements have been met: he is circumcised, and he is not uncircumcised. Nevertheless, the third requirement that the act of circumcision be performed is lacking. And therefore it is necessary to “draw forth the blood of the covenant.”25
Similarly, when a person has been circumcised and afterwards extends the flesh of the organ in order to appear uncircumcised, two of the three requirements have been met: the act of circumcision has been performed, and he is not considered uncircumcised as reflected by the fact that he, in contrast to a person who has never been circumcised, may partake of terumah.26 He lacks, however, the continuous dimension of circumcision. As mentioned above, the Rambam refers to this as “abrogat[ing] the covenant of Avraham our Patriarch.”
And finally, when a person is born with two foreskins, and has only one of them removed, again two requirements have been met: the act of circumcision has been performed, and he is circumcised. But he is still considered as uncircumcised,27 and this must be corrected to complete the observance of the mitzvah.
The Parallel in Our Divine Service
These three dimensions of circumcision reflect three thrusts in our Divine service. As mentioned, the act of cutting the foreskin brings about a twofold result: a) that the person becomes circumcised, and b) that he not be uncircumcised. So too, our Divine service in the observance of the Torah and its mitzvos involves performing deeds that must bring about a twofold result.
“Being circumcised” refers to the service of “doing good,”28 revealing and expressing the good which every Jew possesses. More particularly, this means that each Jew should express the good within himself by having his day-to-day thoughts, words and deeds embrace the study of Torah and the observance of its mitzvos. And he should express this good by seeking always to serve as a positive influence on others.
“Not being uncircumcised” refers to the service of “turning away from evil,” not being under the dominion of “the uncircumcised,” i.e., the yetzer hora.29 This means being free from evil desires.
In particular, this is a twofold activity paralleling milah the cutting of the thick foreskin i.e., removing crass and gross desires, and priyah tearing away the thin membrane purging more sophisticated desires.
Just as in the physical sense, a person who is born circumcised is not considered to have completed the observance of the mitzvah , so too, there exists a parallel in our Divine service. In Tanya,30 the Alter Rebbe explains that there are individuals who are born with a tendency for diligent study. Thus such a person carries out the service of “do[ing] good” (i.e., being circumcised) naturally, without effort. Similarly, since he is by nature withdrawn, his pursuit of physical desires is restrained, and he is naturally careful in “turn[ing] away from evil” (i.e., not being uncircumcised).
Nevertheless, such Divine service is not sufficient. On the contrary, as the Alter Rebbe explains, such an individual is described as “one who does not serve G‑d.” Why? Because his Divine service lacks effort. It is necessary to work , to apply oneself to Divine service above and beyond what comes naturally.
A similar concept applies with regard to a person whose tendency to “turn away from evil and do good” comes as a result of efforts in the past, but which has now become second nature, as it were. As explained in Tanya, such a person cannot rely on his previous activity, but must constantly strive to reach new heights.
This is a directive for every Jew, underscoring how we must constantly labor in our Divine service, instead of remaining satisfied with the good we have already accomplished. Every Jew, even one who has not attained the level of a tzaddik , or even that of a benoni, possesses inherent positive attributes and an innate tendency to do good.31 Similarly, he possesses a natural aversion to certain negative qualities. For example, as explained in Tanya,32 no Jew is willing to deny his Jewish faith. For this, every Jew is willing, with a commitment that surpasses reason or logic, to sacrifice his life, and/or endure the most severe torment.
In light of this potential, the above lesson becomes more relevant. Bringing out the good which every Jew possesses requires effort. Not only must we work to inculcate positive qualities which we do not possess by nature, but we must work to develop even those positive qualities which are inherent to our make-up, to refine and elevate them to a higher plane of holiness.
The Entry of the G‑dly Soul
On this basis, we can also understand a halachic ruling delivered by the Alter Rebbe in his Shulchan Aruch:33 “the final and essential dimension of the entry of a man’s holy soul is at the age of 13,” at Bar Mitzvah.
[Thus our Sages34 interpret the phrase35 “An old foolish king” to refer to the yetzer hora (the evil inclination), and refer to the yetzer tov (the good inclination) with the expression: “A weak, but wise lad.” The yetzer hora is referred to as old because it comes to a person 13 years before the yetzer tov, which for that reason is referred to as a lad.]
Nevertheless, as the Alter Rebbe continues, the first stages of the entry of the G‑dly soul come during a child’s education to the observance of the Torah and its mitzvos, and more particularly, at circumcision.
The rationale for this is that the inherent nature of the body and the animal soul is to be attracted to all material entities, as indicated by the verse,36 “the spirit of the animal descends downward to the earth.” Through the mitzvah of circumcision, one weakens the excitement and enjoyment one feels in physical pursuits, as cited above. And through this act, one enhances the potential for excitement and enjoyment in the realm of holiness. Thus this is the time when the G‑dly soul enters the body’s inner dimensions.
An Inner Bond
There is no source cited for the Alter Rebbe’s ruling. It is possible to say37 that the concept is based on the decision of the Menoras HaMeor, by R. Yisrael Alnakavah,38 which accepts as halachah the opinion which states:39 “When does a child [acquire the right to] enter the World to Come? When he is circumcised.”
The World to Come refers to the Era of the Resurrection. The merit which enables the body to arise from the dead stems from the soul’s influence over it, and the fact that this influence has been internalized. The decision of the Menoras HaMeor that after circumcision, a baby merits resurrection thus serves as a source for the Alter Rebbe’s ruling that the entry of a man’s G‑dly soul into his body comes about through the mitzvah of circumcision.
Even before circumcision indeed even before birth the soul has a connection with the body, as our Sages say40 concerning a child in his mother’s womb: “A candle burns at his head,… and he is given an oath ‘Be righteous…,’ ” i.e., the soul is given an oath concerning how the body will conduct itself after birth.41 Thus we see that, even before birth, the soul shares a connection with the body. This connection, however, is external: the “candle burns at his head, ” i.e., above him. Through circumcision, by contrast, the soul’s connection to the body is internalized; and thus circumcision marks the entry of the holy soul into the body.
The Reward for this Mitzvah
The two aspects of the mitzvah mentioned above: that a Jew becomes circumcised and that he is no longer uncircumcised, are reflected in two aspects of the reward granted for the observance of this mitzvah.42
The reward granted for the positive dimension of circumcision is that one merits to enter the World to Come, as mentioned previously. The reward for the negative dimension (that one is no longer uncircumcised) is that, as our Sages say,43 Avraham sits at the entry to Gehinom, and does not allow any circumcised Jew to enter.44
Ultimately, the merit of circumcision will cause the Jews to be released from subjugation to the gentile nations which is equivalent to Gehinom45 as our Sages say,46 commenting on the phrase “Look to the covenant”: “Even if Israel does not possess any good deeds, the Holy One, blessed be He, will redeem them in the merit of the circumcision,” with the coming of Mashiach in the immediate future.
Kiddushin 82a, Yoma 25b.
See Torah Or, Parshas Lech Lecha, the maamar entitled B’Etzem HaYom HaZeh (13b); Likkutei Sichos, Vol. I, p. 40.
See the sichos from Parshas Chayah Sarah in this series.
See the exegesis of the verse (Shir HaShirim 1:3): “Your oils are fragrant,” in Shir HaShirim Rabbah which states: “All the mitzvos which the Patriarchs performed before You were ethereal….” See also Sichos Shabbos Parshas Bereishis, (1st Farbrengen) 5721.
Vol. I, p. 162a. See Torah Or, Parshas Vayeitzei, p. 23c.
See Bereishis 30:37ff.
See Torah Or, the beginning of Parshas Lech Lecha (11c), Parshas Yisro, the maamar entitled Moshe Yidaber (67d). See also Toras Chayim, the beginning of Parshas Yisro (376a ff).
Or HaTorah, Parshas Lech Lecha. See also the Ramban’s commentary to Bereishis 12:6 which states: “Everything which occurred to the Patriarchs is a sign to their descendants.” See also the Ramban’s commentary to Bereishis 12:10.
Bereishis Rabbah 40:6.
Yechezkel 4:4, 4:6.
Ramban, Bereishis 12:6, Levush, commenting on the Rikanti, Bereishis, loc. cit. See also Derashos HaRan, Derashah 2.
Bereishis 17:13.
Both dimensions are significant, as reflected in a letter authored by the Rogatchover Gaon (printed in S’dei Chemed, Miluim L’Kuntres Metzitzah). See also Tzafnas Paneach L’Rambam, Hilchos Milah.
Mishneh Torah, Hilchos Milah 3:8. See also the Jerusalem Talmud, Peah 1:1.
[In Talmudic times, there were Jews who were circumcised but who, in order to win favor in the eyes of the Greeks and Romans, underwent an operation to make their sexual organ appear uncircumcised.]
Menachos 43b.
See the Responsa of the Or Zerua, Responsum 11.
Kiddushin 29a, entry Oso.
Shavuos 38b; Shulchan Aruch, Choshen Mishpat 87:13,15.
Bereishis 24:2.
Vol. III, ch. 35 and ch. 49.
See the gloss of the Tzemach Tzedek to the Guide to the Perplexed (printed in Sefer HaChakirah Derech HaEmunah).
See Sefer HaSichos Kayitz 5700, p. 41, note 27*. See also the sichah of Parshas Vayeira in this series.
Bereishis Rabbah 44:1.
Shulchan Aruch, Yoreh De’ah 263:4.
Yevamos 72a; Rambam, Mishneh Torah, Hilchos Terumah 7:10.
See Shabbos 135b, the gloss of the Tzafnas Paneach to the Mishneh Torah, Hilchos Milah, ch. 1.
Cf. Tehillim 34:15.
Sukkah 52a.
Ch. 15.
See Tanya, ch. 1.
Ch. 18ff.
Vol. II, 4:2.
Koheles Rabbah; Zohar, Vol. I, Parshas Vayeishev.
Koheles 4:13.
Koheles 3:21.
See Likkutei Sichos, Vol. XX, p. 246ff.
Menoras HaMeor, Vol. IV, the chapter entitled “Raising Children” (p. 131, brought down in Reishis Chochmah p. 246b). See also Shulchan Aruch, Yoreh De’ah 263:5,
Sanhedrin 110b. See also the sichah of Yud-Tes Kislev in this series, note 14.
Niddah 30b.
See also Likkutei Torah, Devarim 18c, and the sources mentioned there.
Note Tanya, ch. 39, which explains that from the reward given for the observance of a mitzvah, it is possible to appreciate the mitzvah’ s nature.
Eruvin 19a; Bereishis Rabbah 48:8.
Our Sages’ statement (ibid.) that Avraham will not save from entry to Gehinom “a Jew who has sexual relations with a gentile woman, who causes his foreskin to be extended,” does not reflect a contradiction to the above concepts. As explained above, although a person who caused himself to appear uncircumcised is not uncircumcised, he also does not possess the merit of being circumcised. Nevertheless, since extending the foreskin “abrogates the covenant of Avraham,” Avraham will not release such a person from Gehinom.To cite a parallel: All authorities, even Rabbi Yehudah HaNasi, agree that the day of Yom Kippur does not atone for punishment of kareis for the sin of eating on Yom Kippur (Kerisus 7a). Rabbi Yehudah HaNasi maintains that the passage of Yom Kippur atones for all sins punishable by kareis committed throughout the year, even when one does not fast on that holy day. Nevertheless, when a transgression involves Yom Kippur itself, atonement is not granted
Similarly, in this instance, since it is the merit of circumcision which protects one from Gehinom, a person who abrogates this covenant is not released.
On this basis, we can understand a difference between the versions of this statement which appear in Eruvin, Bereishis Rabbah, and Shmos Rabbah 19:4 (and similarly in Midrash Tanchuma, at the conclusion of Parshas Lech Lecha).
The passage from Shmos Rabbah speaks about G‑d’s promise that Jews who have been circumcised will not descend to Gehinom. It does not mention Avraham protecting his descendants. Therefore, to have a sinner enter Gehinom, it is sufficient for an angel to extend his foreskin. (Such a person has not “abrogated the covenant of Avraham.” He is not uncircumcised, but is not circumcised either.)
Eruvin speaks of Avraham releasing his descendants. This is prevented only by a person “abrogating Avraham’s covenant.” The actions of the angel described above would not prevent Avraham from protecting such a person.
Bereishis Rabbah speaks of Avraham sitting at the entrance to Gehinom and G‑d preventing “those who sinned greatly” from being saved by him by placing a foreskin on their organ. Since the sins of these people do not include relations with a non-Jewish woman which causes “the abrogation the covenant of Avraham” as in Eruvin, Avraham would save such individuals were an actual foreskin not placed on them.
After the foreskin is placed on these people, they are actually uncircumcised; it is not merely as if they are uncircumcised, as Rashi comments in Eruvin, reflecting the opinion of the Rambam mentioned above.
As our Sages say (Bereishis Rabbah 44:21, explained in Torah Or, Parshas Noach, in the maamar entitled Mayim Rabbim), Avraham chose subjugation to the gentiles instead of Gehinom.
Aggadas Bereishis, ch. 17.
Source: Likkutei Sichot: Lech Lecha - Genesis 12:1-17:27 - SIE.org
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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:
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
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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