Likkutei Sichot: Vayeira
Likkutei Sichot: Vayeira
Source: Likkutei Sichot: Vayeira - Genesis 18:1-22:24 - SIE.org
Avraham’s Heritage of Kindness
Our Sages1 interpret the word “L-rd” in the verse,2 “My L-rd, do not pass from Your servant” as referring to G‑d, i.e., Avraham was asking G‑d to wait while he cared for the wayfarers he had spotted. And thus they conclude: “Affording hospitality to guests comes before receiving G‑d’s Presence.”
This principle is echoed in the Mishneh Torah, the Rambam’s Code of Law:3
This is the statute which Avraham instituted and the path of kindness which he practiced: to give food and drink to wayfarers and to accompany them. [Indeed,] affording hospitality to guests surpasses receiving G‑d’s Presence, [as reflected in the verse:4 “And he saw three men…].”
The wording chosen by the Rambam raises two questions:
a) In the Mishneh Torah, the Rambam generally states laws without citing their source. An exception is made, however, when such citation clarifies the law in question. In the instance at hand, the principle “Affording hospitality to guests surpasses receiving G‑d’s Presence” does not appear to be clarified by the verse which the Rambam cites. What is his purpose in bringing this quote?
b) In his Commentary to the Mishnah,5 the Rambam states that our observance of the mitzvos stems, not from their observance by the Patriarchs, but rather from G‑d’s command to Moshe on Mount Sinai. For example, our observance of the mitzvah of circumcision has its source, not in Avraham’s circumcision of himself and his household, but rather in G‑d’s command to Moshe6 that we should circumcise ourselves as Avraham did.
The same applies with regard to all the mitzvos commanded before the giving of the Torah. The Rambam’s reference to “the statute which Avraham instituted and the path of kindness which he practiced” is thus problematic. We observe these mitzvos, not because they are part of Avraham’s spiritual heritage, but because G‑d commanded them to us on Mount Sinai. As the Rambam himself writes,7 the mitzvah of affording hospitality is an extension of the mitzvah of “Love your neighbor as yourself.”8 What then does the reference to Avraham’s conduct teach us?
Discovering Sources of Law With Mystic Texts
These questions can be resolved by referring to a similar passage in the Tikkunei Zohar9 which states: “A person who receives guests with a full heart is considered as if he receives the Divine Presence.” This quote appears to contradict the quote from the Talmud cited previously, which states that receiving guests surpasses receiving the Divine Presence. Differences of opinion among our Sages is not an unusual matter. We find such dissimilarities within the Talmud itself, and between the Talmud and the Zohar. In this instance, however, it is difficult to say that the Tikkunei Zohar differs with the Talmud, because the Talmud’s statements are based on an explicit verse from the Torah which describes Avraham’s conduct. Statements in the Tikkunei Zohar cannot contradict a law which the Talmud derives from such a source.
Observing Mitzvoson the Spiritual Plane
The meaning of the statement in the Tikkunei Zohar can be clarified by understanding the spiritual level attained by Rabbi Shimon bar Yochai, author of that statement. With regard to Rabbi Shimon bar Yochai, it is stated:10 “His Torah was his occupation,” and he is described11 as one of “the men of a higher plane.” Even the revealed dimensions of Torah law clarify the greatness implied by these two descriptions. And in the texts of Pnimiyus HaTorah and Chassidus,12 their uniqueness is even more strongly highlighted.
In view of Rabbi Shimon’s spiritual level, one can understand his appreciation of what it means to “receive the Divine Presence.” Indeed, the Zohar identifies Rabbi Shimon with the Divine Presence itself, stating: “What is meant by ‘the face of the L-rd G‑d’? This is Rabbi Shimon bar Yochai.”13
So we can appreciate that what “receiving G‑d’s Presence” means to us receiving an awareness of the inner dimensions of G‑dliness was for Rabbi Shimon a continuous experience. The inner dimension of G‑d’s Presence always shined forth for him. So when he speaks of “receiving G‑d’s Presence,” we must understand that he is speaking of a higher level.
Rabbi Shimon was thus saying that showing hospitality to guests is equivalent to his own higher level of “receiving G‑d’s Presence.” But while Rabbi Shimon considered his own level to be the standard for the world at large,14 others who have not reached his exalted plane regard the showing of hospitality as surpassing the reception of the Divine Presence.
Another point: In Likkutei Torah,15 it is explained that Rabbi Shimon’s soul was on such a high level that his spiritual service alone could draw down the influence which others draw down through the observance of mitzvos on the physical plane.
This concept is reflected in the fact that during the 13 years which Rabbi Shimon hid from the Romans in the cave, he surely did not have the opportunity to fulfill the mitzvos of eating matzah, making Kiddush with wine, taking a lulav and esrog, dwelling in a sukkah, and the like. It is true that while hiding he was anus, prevented from observing these mitzvos by forces beyond his control. Nevertheless, although “the Torah does not hold an anus liable [for punishment],” it is difficult to say that Divine Providence would have allowed Rabbi Shimon to be without the Divine influence drawn down by these mitzvos. This leads to the conclusion that through his spiritual service alone, Rabbi Shimon bar Yochai was able to achieve what others are able to do only through the actual observance of mitzvos.
Unquestionably, the actual observance of mitzvos was also relevant to Rabbi Shimon. Thus the Jerusalem Talmud16 asks rhetorically: “And does Rabbi Shimon bar Yochai not agree that [Torah study] should be interrupted in order to build a sukkah, or to prepare a lulav ?” Nevertheless, as reflected by Rabbi Shimon’s experience in the cave, the actual performance of mitzvos including the mitzvah of receiving guests was much more important to others than it was to him.
[To cite a parallel concept: Although the violation of a negative commandment is generally punishable by lashes, this punishment is not given if the violation does not itself involve a deed.17 We find several halachic authorities18 who maintain that whenever a negative commandment generally does not involve a deed, one is not punished by lashes even in a particular instance when the violation did involve a deed. Since the violation of that prohibition generally does not involve a deed, the performance of a deed is not deemed significant. Similarly, since Rabbi Shimon’s spiritual service could take the place of the actual observance of mitzvos, even when he actually observed a mitzvah, that observance was not as significant for him.]
Similarly with regard to showing hospitality to guests, Rabbi Shimon observed this mitzvah on such a high spiritual level that its physical trappings were not as significant. Therefore the spiritual dimensions of the mitzvah of showing hospitality to guests did not (for him) surpass the reception of the Divine Presence.
Accordingly, Rabbi Shimon maintained that showing hospitality is merely equivalent to receiving the Divine Presence. But the halachah, which “follows the majority” who cannot aspire to Rabbi Shimon’s level (indeed, “men of a higher plane” like Rabbi Shimon are few), rules that showing hospitality surpasses receiving the Divine Presence.
Resolving the Rambam’s StatementsBased on Kabbalah
On this basis, we can understand the Rambam’s intent in citing the source for the concept of affording hospitality to guests. Citing the source in the narrative from the Torah indicates that Rabbi Shimon bar Yochai in the Tikkunei Zohar does not differ from this halachah. (When there is a difference of opinion between the Talmud and the Zohar, the halachah follows the Talmud. Nevertheless, in such a situation, the minority view retains a measure of importance, and remains relevant to the Divine service of every Jew, as implied by the statement:19 “These and these are the words of the living G‑d.”)
By bringing the source for this halachah from an explicit verse, the Rambam indicates that, appearances notwithstanding, there is no difference of opinion regarding this matter. In the Tikkunei Zohar, Rabbi Shimon is speaking about his own personal level. Thus his statement does not contradict that of the Talmud , which is applicable to people at large.
It is not surprising that the Rambam seeks to clarify an issue whose source is in the Zohar, for the Rambam was a Kabbalist,20 and many of the concepts stated in his works have their source in the Zohar or other Kabbalistic texts.21
Following Avraham’s “Path of Kindness”
This also enables us to understand the wording chosen by the Rambam: “This is the statute which Avraham instituted and the path of kindness which he practiced….” This also explains why the statements of Rabbi Shimon in the Tikkunei Zohar do not contradict the halachah as stated by the Talmud. The influence we are granted to perform the mitzvos as commanded to us on Mount Sinai is because “the deeds of the Patriarchs are a sign to their descendants.”22 The fact that for the Jewish people as a whole offering hospitality to guests surpasses receiving the Divine Presence is a result of the influence of Avraham our Patriarch. “The statute which Avraham instituted” has become part of the spiritual heritage of every Jew.
This is also implied by the phrase “the path of kindness which he practiced.” Since Avraham’s Divine service followed the vector of Chesed (kindness) as reflected by the fact that he even sought the benefit of Yishmael, as it is written:23 “Would it be that Yishmael live before You” he blazed a path of caring for guests that would enable every one of his descendants, even those on a low level, to follow in his footsteps. He empowered every one of us to show hospitality in a manner which surpasses receiving the Divine Presence.
This is the intent of the phrase “the statute which Avraham instituted and the path of kindness which he practiced.” Were it not for the Divine service of Avraham our Patriarch, we would not have the potential to fulfill the mitzvah of offering hospitality on the material plane. Avraham’s Divine service endowed every one of his descendants with his quality of kindness, engraving it on our hearts. And this kindness will be expressed in our conduct. This is “the entire purpose of man.”24
(Adapted from Sichos Erev Rosh HaShanah, 5723)
An Inherent Desire to Help
My revered father-in-law, the Rebbe, once said25 that we must learn a directive for our conduct from the weekly Torah reading. This concept can be readily understood. Since G‑d is eternally alive, and He has given us a Torah which is a source of eternal life, by continually studying it we can derive lessons that apply to our daily lives. This in turn endows us with eternal vitality, enabling us to overcome any and all difficulties.
This week’s Torah reading describes Avraham, the first Jew. He was one man, alone, and the entire world opposed him26 until it became obvious that G‑d supported him in everything he did. At that point, the king of the Philistines asked to establish a covenant with him, which enabled him to live securely in their land.
With regard to the time during which Avraham lived in the land of the Philistines, this week’s Torah portion tells us:27 “And Avraham planted an eshel, a tamarisk tree… and there he called in the name of G‑d, L-rd of the world” i.e., he publicized G‑d’s presence28 “And Avraham lived in the land of the Philistines for an extended period.” It is after these verses that the Torah tells us about the binding of Yitzchak.
The question arises: What lesson can we learn from the fact that Avraham planted a tamarisk tree? Previously, the Torah described the greatness of Avraham, relating how although he was the one and only Jew, and that he spread faith in the one G‑d. After such heights of devotion, what is added by the fact that he planted a tamarisk tree? And how does planting a tamarisk tree relate to the narrative of the binding of Yitzchak?
The tamarisk is a large tree with broad branches. Since Avraham was living in a desert, he planted such a tree to provide wayfarers with protection from the scorching sun. The Talmud29 extends the interpretation of the Hebrew word eshel , explaining that it refers not to only one tree, but to an orchard. Avraham planted an orchard so that passersby could refresh themselves with the fruit.
The Talmud also offers a second interpretation, stating that eshel refers to an inn. Besides fruit, Avraham gave wayfarers bread and meat, drink and lodging.30 Indeed, the Midrash31 states that he even provided his guests with a court of law in which they could settle any dispute that might arise among them.
Avraham did not content himself with providing bread, salt and water, so that his guests’ basic needs would be met. He did not provide only the bare minimum; he gave his guests items which brought them pleasure: fruit, wine, delicacies and lodging; and gave them also a court to resolve their difficulties.
And for whom did he do this? For absolute strangers.
This teaches a lesson. Within the heart of every Jew has been implanted the attribute of charity and the desire to perform deeds of kindness. This is our heritage from Avraham our Patriarch32 not merely to provide other people with the bare necessities, but rather to enable them to derive pleasure material pleasure, and the personal satisfaction that comes from the resolution of one’s problems.
The above approach to charity is particularly relevant to parents in their relationship with their children. Parents have an inherent desire to give their children everything they need (without questioning whether the children will ever repay them). And they will give them more than their needs. For example, in the sphere of education, parents endeavor to give their children everything they need so that they will develop and grow to the full extent of their potential in both material and spiritual affairs.
For Jews, this approach is not confined to one’s own children; it is extended to others as well. In every Jewish heart, there is an inherent tendency to share even what one has earned through hard work and much effort with utter strangers. And this involves not only providing for material needs, but also addressing personal problems.
This approach transcends the bounds of reason. Our minds understand that we should give another person what he is lacking; it’s a pity that a person should suffer. But the willingness to give a person something he doesn’t need, something intended to give him pleasure, stems from a type of generosity which surpasses the intellectual imperative. A person’s attribute of kindness is what motivates him to seek out the other person’s ultimate welfare.
If these concepts apply with regard to material things, surely they are relevant with regard to the spiritual. For a spiritual deficiency a lack felt by the soul causes much more pain, and is much more difficult to correct, than a material deficiency.
Therefore, whenever Jews reach a new place regardless of whether it is a free country or a country which oppresses them the very first matter to which they address themselves is the establishment of yeshivos and Torah schools.33 And the approach is always not merely to give the students the minimum, but to develop them to their fullest potential, “to make the Torah great and glorious.”34
The Source OF Self-Sacrifice
On this basis, we can appreciate the connection between Avraham’s planting of a tamarisk tree (and all the broader implications of the word eshel) and the binding of Yitzchak. The power of mesirus nefesh which motivated Avraham and Yitzchak to carry out the akeidah came from the tamarisk tree which Avraham had planted, i.e., from his willingness to do good and spread kindness in a manner which transcends reason. Although Avraham and Yitzchak had lived freely in the land of the Philistines for many years and did not suffer oppression, their unbounded kindness enabled them to summon up the self-sacrifice necessary for the akeidah with joy.
What is Necessary Today
This serves as a lesson for subsequent generations. Today, what is demanded of the Jewish people is mesirus nefesh, self-sacrifice, and this is particularly true with regard to chinuch, education. The resources for which we have labored must be dedicated to the education of children our own, and the children of others.
Moreover, the intent must be to give them not only the bare necessities, but to advance their education to the most complete degree, giving them everything possible in the realms of Yiddishkeit, Torah, and mitzvos.
In this manner, we will raise a generation of mesirus nefesh Yidden, Jews prepared to sacrifice themselves for Yiddishkeit. Although they live in a free land, they will be ready to give of themselves offering their possessions and if necessary their lives for their faith in the Torah and its mitzvos, and for everything which is connected to their Jewish heritage.
G‑d’s Blessing
G‑d responds with generous blessings for the support given to yeshivos and Torah schools. He does not give merely “a dollar for a dollar,” but rather multiplies our gifts several fold. And this applies not only in the financial sphere that is self-evident but with regard to all matters: health, long life, and satisfaction from children. (This is also reflected with regard to Avraham: Although he began with only one son, he was granted the promise:35 “I will greatly increase your descendants, [multiplying them] as the stars of the heavens, and the sand on the seashore.”)
“Do not feel bad about giving.”36 On the contrary, may G‑d enable us to emulate the example set by Avraham and Yitzchak, and give with happiness. G‑d will repay this generosity several fold, not only in the financial sphere, but in all aspects of life.37
(Adapted from the sichah delivered to supporters of the
Lubavitcher Yeshivah, Tomchei Temimim, Cheshvan 17, 5719)
Source: Likkutei Sichot: Vayeira - Genesis 18:1-22:24 - 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 Messianic age will elevate the entire universe, including all the spiritual realms.
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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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