Reishit Goyim Amalek: Chapter 2
Reishit Goyim Amalek: Chapter 2
Reishit Goyim Amalek: Chapter 2
To explain in general terms: [The downward flow of Divine illumination is apportioned in either of two ways, which are called] a “measuring-line” (kav hamiddah) and a “measuring-rod” (kneh hamiddah).1 The “measuring-line” gauges and limits [this Divine illumination], thereby making possible the existence of the Ten Sefiros, which consist of “lights” that shine within their respective “vessels”. The “measuring-line” gauges exactly what degree of illumination [or “current”] will match the receptive capacity [or “filament”] of the particular Sefirah into which it will flow, [for the loftier the Sefirah, the greater its absorptive capacity].
The “measuring-line” also delimits the extent to which the Sefiros are drawn forth and expand, just so far and no further. Were it not for this limitation and gauging it would be impossible for the Ten Sefiros to come into being.
This is analogous to the soul-faculties of a person here below: When his will and desire are revealed [i.e., dominant] it is impossible for his intellect to be revealed [i.e., dominant].
With regard to character traits in general, we observe that a person who is capricious by nature will be lacking in intellect, inasmuch as his entire being is wrapped up in his desires. Constantly longing for the objects of his desires, he will not have sated a previous desire yet will already be desiring something else. And so he proceeds from one desire to the next, never finding calm by their fulfillment.
Having one‘s desires satisfied causes pleasure and calms a man‘s spirit. However, this type of individual does not at all seek the resultant pleasure; rather, the longing itself is what is most important to him. We therefore find that such an individual constantly changes the objects of his desires.
[For most people] desire is an outgrowth of pleasure; i.e., they desire pleasurable things that accord with their particular nature. Those who are intellectually inclined derive pleasure from grasping concepts; those who are more emotional by nature derive pleasure from doing someone a good turn or conducting themselves in a goodly fashion. The various levels and kinds [of pleasure depend on the particular composition] of one‘s wisdom, knowledge and understanding [if one is intellectually inclined, or on the balance of one‘s] attributes of kindness and severity [if one is more emotionally inclined]. Each individual‘s longings will thus reflect his natural inclination, one to kindness and one to its opposite [i.e., severity], and so on. Thus, the types of desires [experienced by these people] fall within one of these categories.
This is not so with regard to people whose desires dominate their personalities: their desires fit into no particular pattern [or specific category]. At times they may desire two entirely different (and sometimes opposite) things at the very same instant. It goes without saying that their desires change from one object to another, without limit. This is in line with the saying:2 אין לך דבר שעומד בפני הרצון - “There is nothing that stands in the way of desire,” in the sense that nothing can keep them from fulfilling their desires.
It is true that such intense desire also has great potential merit, for we observe that it can affect all the faculties of the soul, even the intellect. Intellectual attainment is indeed a fundamental [and laudable] trait, especially since mastering the entire length and breadth of a subject demands diligent preparation. Nonetheless we find that the desire to attain knowledge outweighs all else. A person with an intense desire to excel intellectually will inevitably achieve much more meaningful results than another person who is blessed with a keener mind but lacks the burning desire to excel. Hence the advice of our Sages, of blessed memory,3 לעולם ילמוד אדם במקום שלבו חפץ - “A person should always study in a place that his heart desires,” for his desire enhances his comprehension.
[If so, why do we decry those people whose entire lives revolve around their intense desires?]
However, this only applies to the attainment of one‘s desire in an orderly fashion, i.e., where desire plays its role in the harmonious melding and blending of all the soul‘s faculties as they assist one another [in their required tasks. In this context] desire is as crucial as intellect; if a person (Heaven forfend) lacks even one of his soul-faculties he may be considered maimed.
This, however, is not the case with those people whose lives revolve around their desires, and who utilize their other soul-powers only as a means for actualizing their caprices and the like. In such a situation [the faculty of desire] is a detrimental trait.
[Reason and Desire]
[Furthermore, acting in such a manner] defies rationality. Intellect is characterized by quietude and restfulness, as one draws oneself higher and closer to that which is above him, cleaving to a concept in studious contemplation in order to grasp it in all its depth. Chiefly, this entails progressively withdrawing oneself from one‘s own self, and drawing ever closer to the innermost theme of the concept in question. This resembles the state known as “intellectual astonishment and arrestation” (hishtomemus haseichel), wherein the thinker is unaware of the passage of time or of what is happening around him, being completely immersed in his concept.
Desire is the opposite of this state: whenever one desires something he is inevitably conscious only of himself. By its very nature, therefore, desire constrains intellect. When desire is manifest it is impossible to reveal one‘s intellective faculties.
This also explains why when one seeks to satisfy a desire he is liable to commit many acts of folly until he succeeds in satisfying his passion. Everyone knows full well that after having satisfied his desire, he will be astounded by his former actions and will wonder how he could have possibly lost his mind for the sake of such a goal.
For example, while a person is actively pursuing honor, or the like, he is so completely obsessed by this passion that he feels nothing else at all and is drawn to it alone. Moreover, he enslaves all his soul-powers and intellect in his effort to fulfill his wish, doing a multitude of things without rhyme or reason.
Afterwards he will assail himself and wonder at how he was not able to restrain himself and refrain, particularly when he reminds himself of all the details that he experienced along the road to his goal - the falsehood, the chicanery, the deceit, the plotting and projecting as to how he should speak with this person and how he should speak with that, all in order to advance his wiles. [He will be even more astonished upon realizing] that acting in such a manner was contrary to his own basic nature.
All the above results from the fact that when one‘s desire is revealed it is impossible for his intellect to be revealed.
(Elsewhere in the literature of Chassidus it is explained that the plethora of passions causes a man to lose his mind, so that as a matter of course he will commit many foolish acts. We may say that what is written there refers to a different class of people, those who are hedonistic by nature. As our Sages, of blessed memory, say,4 שבנא בעל הנאה - “Shevna was a hedonist,” one of those who seek out the pleasurable potential in everything. Such people are of an even lower caliber than those whose lives are centered around their desires; it is easier for the latter to repent than for outright hedonists.
Possibly the difference between the two corresponds to the difference between those who are “lost” (ohscut) and those who are “banished” )נדחים(.5 Those who are “lost” have acted unwittingly; when they will be “roused by a spirit from above,” and the like, they will surely return. This is not so with regard to the “banished” (Heaven forfend) who have polluted their minds and so forth, and6 “their hearts have been muted” as well. Possibly this is similar to intentional sinning, which is of a yet lower level. At any rate, this matter requires further examination.)
[Intellect and Emotions]
As we have seen, when desire is revealed it is impossible for intellect to be revealed. Hence desire must perforce be limited and circumscribed in its degree of revelation, if room is to be left for intellect to be revealed and drawn forth.
In like manner we can understand how it is Above: Were the Sefirah of Keser [the Sefirah of will and desire] to be revealed to an infinite degree, without limit and measure, it would be impossible for the Sefirah of Chochmah to emanate. So, in turn, must there be a limit and measure in the Sefirah of Chochmah to allow the Sefirah of Binah to emanate. For we observe that when there is a constant outpouring of novel concepts originating in the soul-faculty of Chochmah, it is impossible to arrive at [the] comprehension [and elucidating soul-faculty of Binah]. A limit and measure must therefore be set upon the seminal [concepts of] Chochmah, so as to make possible the emanation of the Sefirah of Binah, thereby bringing an undeveloped seminal concept into the realm of comprehension.
The same is true [with regard to the revelation of intellect and emotions]: while intellect dominates it is impossible for emotions to be freely revealed. We observe this to be so with regard to an intellectual who has thoroughly thought through a concept and is then filled with delight. Even if by nature he is generally somewhat aloof (as is the natural inclination of scholars), at this time he is accessible to all, being friendly even to simple people and to those who are not at all intellectually acute.
Quite the opposite will result when he endeavors to comprehend a subject whose profundity persists in eluding him. In such a case, even if he has the most genial personality, he will nevertheless be ill-tempered and dispirited, dismissing everyone and feeling close to no one.
Both these attitudes result from his high level of intellectual activity, whether in a state of accessibility or in a state of withdrawal. Inevitably, at such a time his emotions will be inactive and uninfluential.
Since neither accessibility nor withdrawal are essential characteristics of the emotions themselves, the emotions can express themselves only when the revelation of intellect is limited. The same is true [with regard to emotions and speech]: when the emotions are in a state of revelation, i.e., when they are given free rein, one cannot speak.
To understand the parallel case with regard to the Sefiros above: In order for the Ten Sefiros to be limited, the lights and their corresponding vessels must be measured. This measurement regulates the degree each Sefirah will be allowed to be drawn downward and expanded. It is through this delineation that each Sefirah makes room for the following Sefirah, and so on.
This, then, is the meaning of the “measuring-line”: it delimits and measures the degree of light to be apportioned to each vessel, and measures the manner in which each Sefirah is to be drawn forth and the point until which it is to expand, thereby making possible the appearance of the next Sefirah, and so on.
See also Biurei HaZohar (by the Mitteler Rebbe and also by the Tzemach Tzedek) on Parshas Pekudei.
Cf. Zohar II, 162b.
Avodah Zarah 19a.
Sanhedrin 26b.
See also Likkutei Torah on Rosh HaShanah, p. 60a; Ateres Rosh, Shaar Rosh HaShanah, ch. 23; and elsewhere.
Shabbos 147b; see also Sefer HaMaamarim 5626, p. 36ff.; and elsewhere.
Translated by Rabbi Sholom B. Wineberg
Edited by Uri Kaploun
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Being human all the way
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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.
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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………
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Ariel your Representee, Representee of Ephraim and adviser (not a rabbi but friendly adviser) of Bet Yisrael international on the Har HaBayit.
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Beit Yisrael International (Ephraim, The Lost sheep from the House of Israel), Meditate and Realization of Chassidut Torah Teachings – The Strong foundation is based on Chabad teachings ( i.e The purpose of creation is to Bringing Heavens Down to Earth and to make Most High a dwelling place here on earth) and its pillars is based on the true concept of the Breslov Teachings ( in the context of Seventh Pillar of Tzaddik ) by following the Jewish Halacha Principles of Shulchan Aruch Halacha.
Beit Yisrael International (Ephraim, The Lost sheep from the House of Israel), Meditate and Realization of Chassidut Torah Teachings – The Strong foundation is based on Chabad teachings ( i.e The purpose of creation is to Bringing Heavens Down to Earth and to make Most High a dwelling place here on earth) and its pillars is based on the true concept of the Breslov Teachings ( in the context of Seventh Pillar of Tzaddik ) by following the Jewish Halacha Principles of Shulchan Aruch Halacha.
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