Likkutei Sichot: Noach
Likkutei Sichot: Noach
Eternally Relevant Truths: After the Flood
As is customary at such gatherings,1 our starting point is the weekly Torah reading. For the Torah and its directives are eternal,2 applicable at all times and in all places.
The fact that we study a different portion every week indicates that each reading contains lessons applicable to the events which take place during that week.3
The conclusion of this week’s Torah reading relates that the people who lived shortly after the Flood built a city and a tower, “lest we be dispersed throughout the earth.”4 G‑d was displeased with their conduct, and thwarted their efforts.
On the surface, it is difficult to understand why the Torah relates this story. What can we learn from it? And yet, the fact that the Torah tells us this story and does so in detail, while mentioning many laws with only a brief allusion indicates that this episode contains a deep lesson for our ancestors, for ourselves, and for our descendants.
The story took place shortly after the Flood, from which only a small portion of mankind was saved. After the “flood” of the Holocaust, which destroyed millions of Jews, those who remain must derive a lesson from those who survived the first Flood, and avert the negative consequences which came about from their conduct.
Building a High Tower with Narrow Sights
Taking a quick look at the behavior of the dor haflagah (the generation which was dispersed), its sin is not readily apparent. Obviously, the building of a city and tower was against G‑d’s will, as reflected by His special efforts to abort the endeavor, but why the city and tower were undesirable is not explicitly stated.
The Torah tells us that the intent of the construction was to “make for ourselves a name.”5 The people feared that they would be dispersed throughout the world, and so they built a city in which they could live together. And they built a high tower so that:
a) even those in remote areas could see the city;
b) watchmen could be posted to see that no enemies would be able to enter the city.
On the surface, these activities are not sinful. What then was the problem?
The problem was that the people built with only one goal: that their reputation continue for all time.6 They had no higher motive. There is a fundamental difficulty in this: They were thinking only of themselves, without looking for a higher purpose in life.7 Moreover, when his own welfare becomes a person’s only purpose in life, he is not concerned with the justice or fairness of the means he employs.
The error inherent in such behavior is particularly severe after the Flood. For as Noach told the people of his generation,8 the Flood came about because of their undesirable conduct. Therefore, it would have been appropriate for the survivors to make the spiritual welfare of the generation their first priority, and to endeavor to live for a higher purpose.
But this was not on their minds at all. Instead, the intent of the survivors was to engrave their names in the annals of history. This was their sin, and for this reason, G‑d was displeased with their conduct.
The Need for Deeper Purpose
The lesson is obvious. When a person is saved from a catastrophe, he should endeavor to insure that the situation which brought about the “flood” does not recur. This should be done so that, as it is written:9 “the travail shall not arise a second time.” Building a city and tower with no other intent than that it be tall and formidable will not accomplish this purpose. For the construction to endure, it must serve a higher purpose. This will bring success to the building of any city, and transform all the forces hindering the city’s growth into helpful influences.
Building the City of Holiness
The concepts of “city” and “tower” have parallels in the realm of holiness.10 “The city of our G‑d,”11 is permeated by holiness. Such a city requires a tower, i.e., a synagogue and a house of study, as reflected in the law which requires a synagogue to be higher than all other buildings in the city.12
To clarify the intent: In every city there should be synagogues, houses of study, and yeshivos. It is necessary to devote our skills and energies to making these structures greater and more substantial, that they should be the towers concerning which it is stated:13 “The name of G‑d is a tower of strength; the righteous run into it, and are saved.” This is a tower which offers true protection, not only from those enemies who are visible, but also from those who conceal their designs.14
Setting priorities in this way brings twofold benefits: Because one is carrying out G‑d’s will, there will be great success in building the city and tower of holiness. In addition, one receives the reward implied by the phrase “Let us make for ourselves a name,” for the names of the people active in these endeavors will be immortalized in the annals of Yiddishkeit and Torah, and in the records of righteousness and justice. All those who help build the eternal city and tower of faith will receive a measure of this eternity.
Twofold Blessings
We have to build yeshivos in which children are trained to study Torah, and from which Torah can be spread throughout the world. The yeshivos are the tower of a city; they must be made larger and more substantial so that they can open new divisions and accept more students. And as mentioned previously, lending a shoulder to the task of building the towers of holiness will bring twofold blessings: the benefits of fulfilling G‑d’s will, and the dividends this brings in one’s personal affairs. And most of all, one’s activities will be granted an eternal dimension through involvement in Yiddishkeit.
May G‑d grant you success in building the yeshivos, increasing their capacity manyfold. And thus, at our next gathering we will not think merely of covering the deficit, but rather of raising the towers of Torah even higher. May G‑d grant you success in this task, and also in your personal affairs.
(Adapted from the sichah delivered to the supporters of
the Lubavitcher Yeshivah, Tomchei Temimim, Cheshvan 4, 5720)
Two Generations, Two Types of Punishment
With regard to the generations between Noach and Avraham mentioned at the conclusion of this week’s Torah reading, the Mishnah states:15
There were ten generations from Noach to Avraham to indicate how great is His patience, for all those generations repeatedly angered Him, until Avraham our father came and received the reward of them all.
This statement provokes questions: What reward did Avraham receive because of the ten preceding generations? If they “repeatedly angered Him,” what reward was there for Avraham to receive?
Also, previously, the mishnah stated:
There were ten generations from Adam to Noach to indicate… until He brought upon them the waters of the Flood.
In this earlier statement, the mishnah does not mention that Noach received a reward generated by the conduct of the previous generations. The rationale is easily understandable. Since these people “repeatedly angered” G‑d, they did not produce any reward.
This makes the later statement even more difficult to understand. Since these generations also aroused G‑d’s wrath, why did Avraham receive a reward for their activities?
This difficulty can be resolved by comparing the two sets of generations. The generation destroyed by the Flood (dor hamabul) was the last of the generations between Adam and Noach. It included all the previous generations, as reflected by the fact that the Flood was able to wash away the sins of the previous nine generations. The generation dispersed throughout the earth (dor haflagah) was the last of the ten generations between Noach and Avraham, and its conduct also encompassed that of the previous generations.
We find paradoxical elements regarding the sins of the dor hamabul and the dor haflagah. With regard to the punishment received in this world, the dor hamabul was chastised far more severely.16 It was totally annihilated; indeed, “[the flood] obliterated every being on the face of the earth.”17 In contrast, the dor haflagah was merely dispersed.
With regard to punishment in the World to Come, however, we find the reverse. All authorities agree that the dor haflagah will not be granted a portion in the World to Come,18 while with regard to the dor hamabul, there is a difference of opinion. Although the Mishnah19 and one opinion in the Zohar20 state that it will not be granted a portion in the World to Come, other opinions maintain that it will. It is hard to understand why there is a difference in the punishments these people received in this world and those they will receive in the World to Come.
Between Man and Man and Between Man and G‑d
One of the fundamental principles of the Torah’s rules of causality is that punishment is meted out according to the nature of the blemish created by one’s conduct.21 The difference between the sins of dor hamabul and the sins of dor haflagah are explained by our Sages, and the difference in the punishment meted out varies accordingly.
The dor haflagah sinned against G‑d Himself, and desired to do battle with Him.22 Nevertheless, it was not wiped off the face of the earth. Why? Because in worldly matters between themselves the members of that generation conducted themselves with love and a comradely spirit: “they shared one language, and mutual concerns.”23
The dor hamabul, by contrast, did not sin against G‑d Himself. Its members were, however, thieves, and their lives were constantly plagued by strife and contention. And for this reason, they were wiped off the face of the earth.
On this basis, we can understand why the punishment received by the dor hamabul in this world is greater than that received by the dor haflagah. The sins of the dor hamabul involved interpersonal relations theft, robbery, and the like which disturb the order with which G‑d has structured the world. Therefore the primary dimension of the punishment that generation received was within this world. The sins of the dor haflagah, by contrast, centered on the relationship between man and G‑d. Therefore the punishment it received in the spiritual worlds was more severe than that of the dor hamabul.
It is true that a sin affecting the relationship between man and G‑d also has an effect in this world. For as Rashi clarifies in his commentary on the word Bereishis,24 the world was created “for the sake of the Torah, which is called reishis. ” And thus if we walk in His statutes,25 displaying the conduct ordained by G‑d, we will also receive reward in this world, for “I will provide you with rain in its season,”26 and the converse is also true.
And sins committed against one’s fellow man also have an effect in the World to Come, i.e., with regard to spiritual matters. For they also involve transgression of the Torah’s commandments. Nevertheless, interpersonal relations have a more obvious connection to this world, while relations between man and G‑d relate primarily to the World to Come.27
The Need to Appease One’s Colleague
There is another reason why the punishment meted out to the dor hamabul involved matters of this world. With regard to sins between one man and another, such as stealing, our Sages state that repentance, and even the purifying influence of Yom Kippur, are of no avail unless one appeases one’s colleague.28 If the person wronged does not grant forgiveness, the sinner’s repentance will not be accepted. Although the sinner does everything he can and thus his repentance is complete with regard to spiritual matters since the transgression involved matters of this world, his repentance is not sufficient until he returns the stolen object. For this purpose, he must follow the person he wronged even to a distant land to appease him.29
With regard to the spiritual consequences his conduct brings, by contrast, a sinner need only do what is necessary to appease his colleague; even if he was not able to find the colleague, or if the latter refuses to forgive him, his repentance is accepted.
The above applies, however, only with regard to the spiritual consequences; with regard to matters of this world which is the essential dimension of sins against one’s colleague since he did not correct the disruption which he caused, his repentance is of no avail.30
Accordingly, there is one opinion that the dor hamabul will receive a portion in the World to Come, for according to that opinion, they did repent. Nevertheless, since its members did not adequately appease each other, they still received punishment in this world.
Collecting Positive Influence
On this basis, we can appreciate why Avraham received the reward from the preceding ten generations although they “repeatedly angered G‑d.” The preceding generations deserved reward for the comradely deeds they performed. They themselves, however, were not worthy of receiving this reward, even in this world, because of their rebellion against G‑d. The positive forces which they drew down through their love and care for each other were turned over to the realm of evil. To cite a parallel, the Alter Rebbe rules31 that before a wicked person repents, the Torah which he studies and the mitzvos which he performs amplify the forces of evil. Because of his character, the positive energy which he generates is given expression in the realm of evil, rather than in the realm of holiness.
For this reason, Avraham “received the reward of them all.” Avraham’s service centered on deeds of kindness, and it was through such deeds that he drew people close to G‑d. Moreover, he even extended himself and prayed for the people of Sodom. Through these endeavors, he refined the generations which preceded him, and therefore received the reward which they generated.
To cite a parallel from the abovementioned ruling of the Alter Rebbe: When a sinner repents, he rescues the influence of the Torah and mitzvos which he performs from the forces of evil and, together with the person himself, these positive influences return to the realm of holiness.
These concepts do not apply with regard to the ten generations from Adam to Noach. The Mishnah does not state that Noach received the reward for their conduct, for two reasons:
a) they were not worthy of receiving a reward;
b) even if they had been worthy of a reward, Noach would not have received it, because he did not involve himself with the people of his generation, nor did he pray on their behalf. For this reason, the waters of the Flood are referred to as “the waters of Noach.”32
There is a lesson here. We are living in ikvesa diMeshicha, the last generation before the Redemption, when Mashiach’s approaching footsteps can be heard. The Divine service of all the previous generations has prepared the world for the coming of Mashiach, when the ultimate purpose of Creation will be consummated.33 And all the positive influence of the previous generations depends on the Divine service of the present generation.
By cleaving to the attribute of kindness (that quality of Avraham our Patriarch which draws Jews together through ahavas Yisrael) and awakening even those far removed to their Jewish heritage, we reveal the sparks of G‑dliness which are at the core of every Jew a treasure inherited from our grandparents and great-grandparents. By acting to bring these sparks of G‑dliness to their ultimate purpose the true and complete Redemption to be led by Mashiach one receives the reward for all the positive activity of those earlier generations.
(Adapted from the Sichos of Shabbos Parshas Bechukosai, 5722)
The sichah to follow was adapted from an address delivered at the annual meeting of the supporters of the Lubavitcher Yeshivah, Tomchei Temimim.
See Tanya, ch. 17, Kuntres Acharon, Epistle 5.
In this vein, see the statements of the Sheloh (Chelek Torah SheBaal Peh, Parshas Vayeishev): “The festivals of the entire year… relate to the weekly Torah readings in which they are celebrated, for ‘everything was designed by G‑d’s wisdom.’”
Bereishis 11:4.
Ibid.
See Zohar, Vol. I, p. 25b; Torah Or, the conclusion of Parshas Noach; Toras Chayim, the maamar entitled Vayehi Kol HaEretz.
See Guide to the Perplexed, Vol. III, ch. 13; Avodas HaKodesh, sec. HaTachlis; Pardes, sec. 24, ch. 10; Ikkarim, sec. 3, ch. 1; Mishnah, the conclusion of the tractate Kiddushin. Likkutei Torah, Parshas Re’eh, at the conclusion of the second maamar entitled Samti Kadkod (28d); Kuntres Beis Nissan, 5708 (Sefer HaMaamarim 5708, p. 136); Sichas Leil Simchas Torah, 5723.
See Sanhedrin 108a.
Nachum 1:9; Likkutei Sichos, Vol. XXIII, p. 306 note 55.
See Likkutei Torah L’Gimmel Parshiyos, the conclusion of Parshas Noach and the maamar Vihayeh Hanishar B’Tziyon (Sefer HaMaamarim-Kuntreisim, Vol. I, p. 278).
Cf. Tehillim 48:2.
Shabbos 11a, Shulchan Aruch (Orach Chayim 150:2).
Mishlei 18:10; see Likkutei Torah L’Gimmel Parshiyos, the conclusion of Parshas Noach.
See the maamar entitled Om Ani Chomah (Sefer HaMamaarim-Kuntreisim, Vol. I, p. 422).
Avos 5:2.
See Bereishis Rabbah 38:6, the commentary of Rashi to Bereishis 11:9. Note also Toras Chayim, Noach, p. 64a ff.
Bereishis 7:22.
Sanhedrin 107b, as accepted universally, without dispute.
Ibid.
Vol. I, p. 69a. See also Toras Chayim 78d.
Tanya, ch. 24.
Rashi, Bereishis 11:9; Sanhedrin 109a; Bereishis Rabbah 38:6.
Bereishis 11:1.
See also Osios d’Rabbi Akiva; Seder Rabbah d’Bereishis, sec. 5; commentary on Rashi and Ramban to Bereishis 1:1; Bereishis Rabbah, sec. 1; Vayikra Rabbah, sec. 36.
Vayikra 26:3.
Vayikra 26:4.
See the Rambam’s Commentary to the Mishnah, Peah 1:1.
Yoma 85b, Shulchan Aruch HaRav 606:1.
Bava Kama 103a, 104a; Shulchan Aruch, Choshen Mishpat, sec. 367 and commentaries.
See Yevamos 22b; Shulchan Aruch, Choshen Mishpat, loc. cit.
Hilchos Talmud Torah 4:3; Tanya, ch. 39; Torah Or, Parshas Chayah Sarah, maamar Lehavin… Sha’ah Achas (16b).
Cf. Yeshayahu 54:9. See Likkutei Sichos, Vol. I, Parshas Noach. I.e., he is held responsible to a certain degree for the Flood.
See Tanya, ch. 36.
Source: Likkutei Sichot: Noach - Genesis 6:9-11:32 - SIE.org
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Being human all the way
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Tehillim Ohel Yosef Yitzchak
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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.
42 Journeys of the Soul
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The Soul of Judaism
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Teachings from the core essence
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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………
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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