Maamar Reishit Goyim Amalek: Publisher's Foreword
Maamar Reishit Goyim Amalek
Reishit Goyim Amalek: Publisher's Foreword
Source: Reishit Goyim Amalek: Publisher's Foreword - SIE.org
In honor of the approach of Beis Nissan, we are happy to share with our readers a freshly-edited English translation of Reishis Goyim Amalek 5680 [1920].
This maamar is of particular interest because it was the first discourse delivered by the Previous Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn, of blessed memory, after succeeding to the mantle of leadership on Beis Nissan, 5780 (1920). It is based on the last discourse delivered by his father, the Rebbe Rashab, who passed away on that date.
The original translation of this maamar was first published in 5747 [1987] in response to a call of the Rebbe that it be widely studied in order to ameliorate certain untoward events that clouded the chassidic horizon at that time. And since (in the words of the Rebbe Rayatz) “the words of tzaddikim are eternally true,” we may safely assume that its widespread study today will likewise help to sweeten whatever situations require sweetening today.
To Farbreng with the Rebbe Rashab in Rostov
This maamar was first heard in the midst of the bitter civil war that shook the cities of Russia in the aftermath of the 1917 Revolution and the First World War. The dangers were so fierce that the Rebbe Rashab had planned to leave Rostov with his family before the approaching Bolsheviks overran it. This plan never eventuated, and in view of the grim situation he even forbade his chassidim to visit him to quench their thirst for Chassidus or to be received for private audience at yechidus.
The chassidim, however, continued to long for their well-loved and well-remembered visits to the home of the Rebbe Rashab. Despite his emergency orders, therefore, a large group of chassidim arrived there on Purim in order to participate in an uplifting farbrengen. Thus it was that the whole spiritual drama described below took place — in the very same building in Rostov that was redeemed from its gentile occupants this year after its seventy years in exile. This house was the home of the Rebbe Rashab from 1915 to 1920, and of the Rebbe Rayatz from 1915 until he was forced to flee from Rostov in 1924. To this day it resounds with many rich and epic moments in Lubavitch history, and it is scheduled to soon house a vigorous new branch of the same Tomchei Temimim Yeshivah which flourished in Rostov until 1924.
The farbrengen to be held with the visiting chassidim was originally intended to be brief. They were to disperse promptly because of the law which unequivocally prohibited all gatherings. Half an hour after it began, however, the Rebbe Rashab said LeChaim! to all those present. From that moment, as one of those present records,1 “we saw a transformation overtake him, as if there was now a new spirit within him.... He called to one of the chassidim and asked him to bring mashke.”
His wife, the Rebbitzin Sterna Sarah, and his son, who was later to succeed him as the Rebbe Rayatz, were fearful for his life.
The Rebbe Rashab was reassuring: “Yosef Yitzchak, don‘t be afraid. We shall remain intact. And I don‘t mean intact in secret chambers; I mean intact as we overtly move outward and extend ourselves.” [In the Yiddish original, mir veln zain gantz mit unzer gantzer yetziah vehispashtus.]
The chassid who recorded these words added his own note to his readers: “You can understand for yourselves what these words were hinting at.” [I.e., an assumed allusion to the Rebbe Rashab‘s own impending passing.]
A Maamar to Silence Bolsheviks
While the chassidim were seated there around the Rebbe Rashab‘s table, news arrived that Bolsheviks with search-warrants were systematically ransacking their homes. Fear froze their hearts, but the Rebbe Rashab continued as before to rouse them on as they sang. As the same chassid continues: “His conduct appeared wondrously different to anything we had previously seen; we saw overt miracles from him that night.”
Sure enough, while the Rebbe Rashab was in the midst of farbrengen, the search squad knocked at the door. They were told that a search was now out of the question because the Rebbe was now occupied. Their second visit struck terror upon the chassidim, some of whom by this stage were not completely sober. To make things worse, as one would have thought, a mound of incriminating evidence was piled high on the table — the money that these poor chassidim had all contributed and collected for the upkeep of the Tomchei Temimim Yeshivah.
This was the history-making Yeshivah which the Rebbe Rashab himself had founded in Lubavitch in 1897. When he had fled with his family from Lubavitch in White Russia with the approach of the German forces at the height of World War I, it had followed him southeast here, to Rostov on the River Don. Tomchei Temimim was the crucible in which true chassidim were forged. It encapsulated the future of the Chabad-Lubavitch tradition. It was thus the apple of his eye — and the main target of the Yevsektsia.
The Bolsheviks were now inside the room. The money was on the table, and the time had come for the Rebbe Rashab to deliver a maamar.
The eye-witness continues his report: “Before he began he directed that nothing should be removed from the table, and then added: ’As I stand in the present situation, I have no fear of them whatever.‘
“They now took up positions facing him at the table. He turned aside a little and said: ’Nu, let‘s start speaking words of Chassidus, and then they will be altogether nullified.‘
“With that he immediately embarked on the maamar with these words: Reishis goyim Amalek, veachariso adei oved — ’Amalek is the first among nations, and in the end he shall be destroyed.‘ Its theme is that the kelipos do not have any true and intrinsic existence; they are non-entities.
“After standing and looking at him for a long time, the Bolsheviks left without a word. We stayed there till about four a.m.”
The First Maamar of the Rebbe Rayatz
Two weeks later, on Motzaei Shabbos, the eve of the second of Nissan, the Rebbe Rashab departed this world physically.
In the dynasties of most other chassidic trends, the succession is customarily overt and immediate. In the case of most of our Rebbeim, and so too in this case, the mantle of leadership was accepted in gradual stages and only after some time worn overtly. (In fact, the Rebbe has referred in writing to Beis Nissan as the day on which the Rebbe Rayatz assumed the responsibilities of Rebbe.)
In Lubavitch tradition, the delivery of a maamar by the new incumbent is commonly perceived as indicating the acceptance of the Nesius. Thus, in more recent years, chassidim who were privileged to be present at “770” on the first yahrzeit of the Rebbe Rayatz on Yud Shvat, 5711 [1951], testify that the air was electrified with anticipation: Was the Rebbe going to deliver what was to prove to be the first maamar of one-and-a-half thousand?
Keeping this tradition in mind, the following first-person description of the prelude to the first maamar of the Rebbe Rayatz — i.e., the maamar which appears hereunder — is of acute interest. The description is borrowed from Ashkavta DeRebbe,2 an account of the period of the Rebbe Rashab‘s passing written by one of his close disciples, the eminent Rabbi Moshe DovBer Rivkin, later rosh yeshivah of Yeshivas Torah VaDaas in New York.
“It was after Minchah on Shabbos Kodesh [Parshas] Tzav, the last day of the shivah. The chassidim were all waiting for Maariv in the dining room adjoining the study of the Rebbe [Rashab], whose soul is in Eden, and the Rebbe [Rayatz] Shlita was in the study alone. One of his attendants called for me, and as soon as I entered he said with a broken heart: ’My father, after all, ordered me to speak words of Chassidus [i.e., to deliver maamarim] to Anash. But who am I, and how can I bring myself to stand in front of the members of the chassidic fraternity and deliver maamarim?‘
“In his humility he wanted to continue, but I interrupted him by saying that I would rather not hear further words in this vein.
“He continued: ’Nevertheless, since my father gave me an order, I would like to deliver a maamar of Chassidus for you. In that way I will have discharged my obligation to fulfill my father‘s holy instruction.‘
“I of course agreed. He did not want to be seated; instead, we walked about in the study, and he recited for me the last maamar which the Rebbe [Rashab] of blessed memory delivered publicly — the above-mentioned maamar that begins, Reishis Goyim Amalek. The wording was identical to that of the original maamar, except that he interspersed many glosses of his own. When it came to an end and I was about to leave, he detained me for a moment and asked me not to reveal to anyone what had transpired.
“ ’Why not?‘ I asked. ’In fact, I would very much like to let people know,‘ and so on.
“He earnestly repeated his request and I remained silent. When I left the study, however, I shared my information ’as a secret‘ only with the elderly chassid, Rabbi Shmuel Gourary. Since he had not been ordered to keep it a secret, he promptly passed in on. Within a few minutes, by word of mouth, the news had spread throughout the whole of the chassidic brotherhood, to whom it served as a measure of consolation.”
A Tzaddik's Merest Vessels Retain their Sanctity
Rabbi Rivkin further relates that the Rebbe Rayatz lent him a transcript (a ksav) of the maamar for a few days, but he was afraid to copy it without explicit permission from the Rebbe. At any rate, he did take the liberty of copying the following few lines (from sec. 4 below). The first sentence of this passage is repeated verbatim from the parent maamar of the Rebbe Rashab, and its continuation is part of a long parenthetical addition by the Rebbe Rayatz: “Anything which G‑d ordained to serve as a proper receptor for the irradiation of His light enjoys an essential and absolute existence. (One might add that this is the meaning of teachings such as,3 ’Holiness cannot be displaced,‘ and4 ’Ritual objects retain their sanctity.‘ Thus, the place in which a tzaddik studied Torah and engaged in the service of G‑d retains its sanctity even after he has risen out of corporeal life and begun true life, for the luminescence of his Divine service remains there. We may therefore say that the place in which he studied and engaged in Torah, and all the vessels he utilized in the course of his spiritual service, retain their sanctity as part of his personal share in the spiritual rectification and elevation of the world...).”
In this passage, the Rebbe once observed,5 we see “something truly wondrous” — that a tzaddik‘s holiness fully retains its ongoing power not only with regard to his manuscripts and learned books and the like, but even with regard to his everyday objects, such as his table and chair. Moreover, the Rebbe points out, the context makes it clear that the Rebbe Rayatz is likening this relationship to the relationship between the “vessels” and the “lights” of the realm of Atzilus.
Furthermore, the Rebbe continues, this ongoing holiness continues powerfully while the table remains an ordinary everyday table. So powerfully, indeed, does it continue, that (as the passage interpolated by the Rebbe Rayatz goes on to describe) “once, in about the year 5645 or 5646 [1885-6], I saw my revered father [the Rebbe Rashab] enter the study of his father — my grandfather [the Rebbe Maharash]..., where he stood against the table, opposite his father‘s chair.”
“In other words,” the Rebbe concludes, “he entered that room exactly as he had been accustomed to entering it for yechidus. And the term yechidus signifies that the yechidah (the soul‘s innermost core) of the individual coming for yechidus fuses with the yechidah of the individual to whom he comes for yechidus....”
An Unusual Publishing History
In 5743 [1983] the Editorial Board of Otzar HaChassidim, the Lubavitch publishing arm which is responsible for maamarim, asked the Rebbe whether they should publish the maamar of the Rebbe Rayatz in honor of Beis Nissan. The Rebbe directed that it should appear in advance of that date, together with sources and the glosses that he had appended when it appeared in Sefer HaMaamarim 5620. The Rebbe‘s reply mentioned that “this is evidently the closing maamar [of the Rebbe Rashab].”
When the proof pages were submitted to the Rebbe for his approval he indicated the above-mentioned additions of the Rebbe Rayatz by enclosing them in parentheses, and it was assumed at this stage that this was how the maamar was to appear in print.
A number of interesting points emerge from the Rebbe‘s rewrite of the draft proposed for the Publisher‘s Preface.
Firstly: Though the Rebbe himself had described Reishis Goyim Amalek as being “evidently the closing maamar [of the Rebbe Rashab],” he did not consider it right that this preface should describe it — without further qualification — as “the closing maamar,” because there is one more maamar, the one beginning Hineh Anochi, which the Rebbe Rashab delivered after this one.
The solution to this seeming anomaly is to be found in Rabbi Rivkin‘s account of the unique circumstances in which the maamar beginning Hineh Anochi was delivered: “On Shabbos Kodesh Parshas [Ki] Sisa, a maamar was delivered [by the Rebbe Rashab] on the words, Hineh Anochi Kores Bris.... The only ones present were his son [the Rebbe Rayatz] and three others, including myself, the writer of these lines. Hence, Reishis Goyim Amalek is the last maamar that the Rebbe Rashab delivered publicly. It is also the first maamar that the Rebbe Rayatz delivered when he first became Rebbe.”
Accordingly, the Rebbe‘s point is evidently that though Reishis Goyim Amalek is not literally the last maamar of the Rebbe Rashab, nevertheless, since it was the last one delivered publicly, and its theme was taken up by his son immediately on his succession, one may still apply to it the quotation from Midrash Tehillim, “At the place that this one ceased, this one began.”
Secondly: Commenting on the interpolations, the Rebbe commented on the draft for the Publisher‘s Preface that “there are many profound things to be learned by comparing the way a particular concept is explained in the original maamar with the way it is explained by the additions in the second maamar.”
The Rebbe goes on to say that “this may frequently be seen in the two manners in which material is added in the maamarim of the Tzemach Tzedek: (a) the interpolations are indicated by parentheses, sometimes introduced by [an initial letter or whatever] to show that what follows is an appended gloss; (b) the interpolations are incorporated in the body of the text, sometimes entailing changes in it, so that together they become one maamar — as in this case.”
This final phrase made it clear that the Rebbe had not intended that his earlier indication of the interpolations should appear in the printed version; rather, they and the original text together were to constitute one maamar.
Echoes of the Maamar in 1970 and 1987
In Adar, 5730 [1970], exactly fifty years after the time of the Rebbe Rashab‘s last maamar, the Rebbe delivered a series of three maamarim which were based on three parallel discourses of the Rebbe Rashab — the above-mentioned Reishis Goyim Amalek and two other related ones. In the Publisher‘s Preface the Rebbe noted the fifty-year anniversary, and described the new maamarim as being “parts [of the earlier maamarim], with alterations and additions.”
Keeping in mind that Reishis Goyim Amalek was explicitly intended to nullify the Amalek of that era, viz., the Bolsheviks, it may perhaps be assumed that the delivery of these parallel maamarim in Adar 5730 [1970] was likewise intended to nullify the painful decree which at exactly this time the Rebbe began to publicly campaign against — the issue which is popularly known as “Who is a Jew?”
Some years later, on the eve of Rosh Chodesh Nissan, 5747 [1987],6 the Rebbe urged that Reishis Goyim Amalek be widely studied. At the same time he made what appears to have been an allusion to the insistent appeal which was being heard in the Federal Court at exactly that time contesting the ownership of the historic library of the Rebbe Rayatz. (Ultimately, the court decided that it was not to be inherited by any private family member; it was the lawful property of Agudas Chassidei Chabad, with the Rebbe at its head ex officio).
An End to Darkness
To conclude with the thought with which the Rebbe closes one of the maamarim of 5730 [1970]:7 Battling against the kelipah of Amalek by means of the Divine spark within one‘s soul and by means of one‘s conscious faculties brings about8 “G‑d‘s battle against Amalek from generation to generation,” a phrase which the Targum relates to the generation of Mashiach. It brings about the time at which9 “[G‑d] has set a limit to darkness” — with the imminent coming of Mashiach.
In the meantime, as we said above, the original translation of this maamar was first published in 5747 [1987] in response to a call of the Rebbe that it be widely studied in order to ameliorate certain untoward events that clouded the chassidic horizon at that time. And since (in the words of the Rebbe Rayatz) “the words of tzaddikim are eternally true,” we may safely assume that its widespread study today will likewise help to sweeten whatever situations require sweetening today. This will surely bring us closer to the days in which there will be10 “neither envy nor competition” — the days in which “the occupation of the whole world will be solely to know G‑d.”
Sichos In English
Beis Nissan, 5758 [1998]
Yahrzeit-hillula of the Rebbe Rashab נ"ע
Credits
This work was translated by Rabbi Sholom B. Wineberg, edited by Uri Kaploun, and designed and laid out by Yosef Yitzchok Turner. The cover is the work of 20/20 Digital Design Group. The publishing process was initiated and coordinated by the Director of Sichos In English, Rabbi Yonah Avtzon.
See Sefer HaSichos — Toras Shalom (first edition), p. 246.
Page 104.
See: Etz Chayim, Shaar 4, sec. 3, and Shaar 34, sec. 3; Tanya — Iggeres HaKodesh, the Elucidation to Epistle 27 [in Lessons In Tanya, Vol. V, p. 173].
See: Megillah 26b; Rambam, Hilchos Sefer Torah 10:4; Tur Shulchan Aruch, Orach Chayim 154:3; Yoreh Deah 282:12. See also: the Alter Rebbe‘s Shulchan Aruch 42:6; Likkutei Sichos, Vol. XII, p. 135, and references listed there.
At the farbrengen of Shabbos Parshas Vayikra, Nissan 5, 5747 [1987]; see Sefer HaHisvaaduyos 5747 [1987], Vol. II, p. 752.
See Heichal Menachem, Vol. II, p. 222.
See the maamar beginning with the words, Zachor Eis Asher Asah Lecha Amalek, 5730 [1970].
Shmos 17:16.
Iyov 28:3.
Rambam, Hilchos Melachim 12:5.
Source: Reishit Goyim Amalek: Publisher's Foreword - SIE.org
Everyone, with whatever background Christians, Muslims, Hindus etc. if they like the do Teshuva out of the feeling that they feel so much home with the Jews, to be with the Jews we invite to join us?
Bet Yisrael has 'no problem' if people study learns from the NT. As long they put away 'Avoda Zara' complete. Believe the most important person of the NT is a Tsaddik.
What Is a Tzaddik?
Being human all the way
By Tzvi Freeman
Or believe he is the Tzaddik HaDor of the generation of the time of the NT.
When we, Jews and Ephraim, do real Teshuva the Chesed, it is pure Love, the base of our being shall bring unity. Read YeshaYahu 11.....?
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Shulchan Aruch Harav
The Alter Rebbe's Shulchan Aruch - Code of Jewish Law
Tehillim Ohel Yosef Yitzchak
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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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
The Messianic age will elevate the entire universe, including all the spiritual realms.
Don't make dogma's out of it. But elevate your souls by learning the Mitzvot surrounded by the Jewish Halakhot.
And the teachings of Chassidut by the Chassidim.
That we may hold on the 'right understanding' in our 'travel' through the 'dessert' our 'diaspora':
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And the teachings of Chassidut by the Chassidim.
What Is Kabbalah?
The Soul of Judaism
By Tzvi Freeman
Click:
What Is Chassidut?
Teachings from the core essence
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What Is Chabad?
Do-It-Yourself Judaism
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What Is a Tzaddik?
Being human all the way
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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