Reishit Goyim Amalek: Chapter 3

 Reishit Goyim Amalek: Chapter 3

Together, we dedicate our learning in memory of the lives lost, and with prayers for the safe return of those held captive and for everyone affected by the ongoing violence in Israel. Everyday soldiers die, so that the fighting has to go on until all Eretz Yisrael is Jewish Sovereign and all terrorists are dead in and around Eretz Yisrael! Eretz Yisrael completely liberated.....! Then let us start to Pray and to talk about a new government system in Eretz Yisrael! Voting's yes, but a new high Court system, a Sanhedrin, the Great Sanhedrin and the smaller Sanhedrin’s...... Jewish Law in all Eretz Yisrael. Pray for the Restoration of the Kingdom of Ephraim her unification with Yehuda so that we may become a real blessing for the whole world as it was in the time of the Kingdom of HaMeleg David.

Maamar Reishit Goyim Amalek

A discourse by Rabbi Yosef Yitzchak of Lubavitch

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. 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.

Reishit Goyim Amalek: Chapter 3
Source: Reishit Goyim Amalek: Chapter 3 - SIE.org

This self-limiting power of tzimtzum [which is the contraction, condensation and concealment of the emanating Divine light] derives from Atzmus HaMaatzil, the Essence of the Emanator. For just as the revelation [of the Divine light] derives specifically from His Essence, so, too, does tzimtzum result from His Essence.

This is analogous to the revelation of intellectual power in man. Its source is koach hamaskil, the potential for intellectual enlightenment which enables the thinker to plumb the very depth of a concept. At the same time, this selfsame [koach hamaskil] is the source of the process of contraction that makes the concept finite.

With regard to every concept and logical argument there must necessarily be a limit to the degree of intellectual power that will be drawn down and revealed within it. Were the [revealed] intellect to be without limit, it would thereby be removed beyond the pale of intellect, which is by definition circumscribed. Intellectual power can grasp only that which has boundaries that are specified as being such and not otherwise.

Though intellectual activity in itself is thus inherently delimited, the [resultant intellectual and emotional] excitation [may well be] unlimited. As described above, the necessary limitation of intellectual power (that is to be applied to a given concept) derives from the same source as the source of the revelation of intellectual power; indeed, from an even loftier source.

We therefore observe that it is more difficult to establish limits upon one‘s intellectual activity - thus far and no further - than to initiate it. This limitation of the intellect is more difficult to impose because it derives from soul-powers that are even loftier than the glimmering of soul-powers that reveal the intellect.

We can similarly understand the corresponding process Above. The power of tzimtzum that conceals, limits and measures the degree of Divine illumination [to be drawn down into the vessels] derives from the same source as the source of the revelation of the Divine illumination; indeed, from an even higher source - from the level of G‑d‘s Essence.

This is also the meaning of the verse,1 בראשית ברא אלקים - “In the beginning of creation there was [a manifestation of the Divine Name] Elokim.” [Or, more literally, “In the beginning He created Elokim.”] It was the Name Elokim, which signifies tzimtzum and limitation, that first arose in G‑d‘s thought [lit., “in the thought of Atzmus”], thus making possible the emanation of the Ten Sefiros. Were it not for the process of tzimtzum, the Ten Sefiros would not have been able to come about in the manner in which they did.

(As far as the infinite potential of G‑d‘s Essence is concerned, this could have come about in any way whatever, [such as in an infinite progression of Sefiros]. However, G‑d‘s desire that the emanation take place specifically in this manner [and produce Ten Sefiros] necessitated the medium of tzimtzum.)

Essentially, then, G‑d desired that His light be revealed within the created worlds specifically by the division of the Sefiros into ten; moreover, it is only the process of tzimtzum that thus limits and divides the Sefiros and also measures out the degree of illumination that is to flow into each vessel in accordance with its receptive capacity. It thus follows that the Divine intent that there be tzimtzum preceded revelation.

This, then, is the meaning of the verse,²⁸ בראשית ברא אלקים - “In the beginning of creation there was [a manifestation of the Divine Name] Elokim.” The very first thought of the Emanator [with regard to the emanation of the Ten Sefiros] was the manifestation [lit., “the creation”] of [the Divine Name] Elokim, which signifies tzimtzum.

Within tzimtzum itself there are three main levels - or kinds - of “measurement”: the “measurement” that takes place in the Divine Will (ratzon); the “measurement” that takes place in the Divine Intellect (seichel); the actual “measurement” (befoal).

[Three Stages in Thought]

These are analogous to [the three stages of “measurement” that transpire within] a person when the thought of building a house first occurs to him.

First there is the “measurement” that takes place in his will or desire (ratzon) - the number, arrangement, size and height of the rooms. It is true that one‘s will as a whole is “encompassing” [lit., makkif; i.e., non-specific]. At this stage the particulars are to be found in a concealed state; what is experienced is the overall desire for a home rather than its details. Nevertheless, this stage still constitutes a form of “measurement,” inasmuch as it affects the outcome - the home will ultimately be built according to the particulars that are concealed within the individual‘s desire.

At the second stage, when this [desire for a home] is translated into intellectual terms, the “measurement” becomes more precise - the house is to be built in a specific manner, with a specified number of rooms arranged in a particular way.

When [the construction of the home] comes closer to actualization, the actual “measurement” takes place. “Actualization” here does not mean the physical construction of the home, but rather the final preparations for it, such as the builder‘s blueprint. In the words of Midrash Rabbah,2 “...nor does the workman build of his own accord. Rather, he has notebooks and diagrams, so that he will know how to construct his rooms.” Though the blueprint simply follows the architectural principles that are common to all buildings, it nevertheless incorporates the individual‘s thoughts and wishes on the construction of his own home.

The above-mentioned [three stages] may also be distinguished within the spiritual service of every Jew - in his [quest to] construct a home for G‑d, a dwelling-place for His Presence, within his heart.

First there is the non-specific “measurement” that takes place within his will.

In essence, every Jew desires to become a receptor for G‑dliness, to be sensitive to G‑dly illumination and to be drawn towards it, and to conduct his life and all his affairs accordingly.

(In this spirit, Rambam3 explains the Gemara4 which speaks of situations in which “a man is to be coerced until he says, ’I desire to do so.‘” Now, this includes even such weighty situations as [the case of a recalcitrant husband who refuses to issue his wife] a divorce. We are not concerned lest the court‘s coercion falsifies his true intention, thereby invalidating the bill of divorce [which is valid only if he gives it out of his own free will]. Why? - Because according to the Torah he is [in certain circumstances] obligated to [issue the divorce], and every Jew desires within the inner and concealed recesses of his soul to fulfill all that the Divine Intellect has decreed. It is only that certain [corporeal and mundane] factors prevent these promptings of his soul from surfacing. For this reason he is to be coerced.

Accordingly, “He is to be coerced...” may be understood to mean [that the person is forced] to remove those obstacles and hindrances, so that as a matter of course he will say of his own volition, “I desire to do this” - for this reflects his true desire, since every Jew desires to conduct himself in accordance with the decrees that emanate from G‑d‘s Wisdom.)

Though this [innate desire] may be very much concealed, here, too, the aspect of “measurement” applies. For in general terms every Jew has his own “measurement,” his spiritual self-assessment, for the [spiritual] aspirations of a businessman differ from those of the full-time Torah student of Torah, and so on.

The second stage is the kind of “measurement” that takes place in one‘s mind, i.e., the “measurement” of [his obligations according to] G‑d‘s decrees in the Torah. [This stage is necessary,] for the obligations of businesspeople and merchants differ from those of full-time Torah students. More specifically, some people have a greater aptitude for intellectual pursuits, while for others, kind and charitable deeds are more appropriate. This stage of “measurement” is more detailed than the previous one.

The third stage, “measurement” as it applies to prac­tical action, resembles the drawing of a builder‘s blueprint: though based on universal architectural prin­ciples, it incorporates the particular “measurements” made by the desire and mind of a particular individual. This is the kind of “measurement” that takes place during prayer, for at this time a clearer picture emerges of the particular kind of Divine service that is appropri­ate to one‘s stature and nature.

[The Function of Prayer]

It is indeed true that in general terms, the function of prayer is to bind oneself to G‑d and to cleave to Him, to nullify oneself and set oneself aside, and to take stock of all one‘s affairs in the realms of thought, speech and action. And just as a prospective builder must first ascertain whether the site is suitable or whether it needs cleaning and preparation, so, too, as everyone knows, a worshiper must first prepare himself, cleanse his thoughts and refine his attributes, and so on.

However, in addition to this seemingly non-specific preparation for prayer, prayer also entails a specific “measurement,” a gauging of oneself from the standpoint of every individual‘s self-knowledge - for example, which of his character traits and thoughts ought to be utterly uprooted. He knows that he can find traits that do not at all befit his standing, with regard to envy, falsehood, and the like, or inappropriate thoughts and fantasies, or character traits that call for rectification and refinement. It is during the service of prayer that one thus measures his manner of conduct and study during the ensuing day.

These, then, are the three stages of tzimtzum [or “measurement”] by which one calls forth the light of his soul, and causes the light of G‑dliness to be revealed within it, and to illuminate it together with the allotted portion of the world that he is destined to elevate with every facet of his life.

Similarly, in the worlds above, we find three [stages and] levels of tzimtzum and “measurement”: the level of Gevuros of Atik Yomin that are garbed in Mocha Stimaah; the level of the Five Gevuros of Imma [i.e., Binah]; and the Five Gevuros of the level of Malchus.

The first stage is the “measurement” that takes place in the Divine Will - the level of Gevuros of Atik Yomin that are garbed in Mocha Stimaah, bringing about the emanation of Chochmah and Binah [of Atzilus]. Though this “measurement” is still non-specific, for it is still in a state of concealment, its delineation is sufficiently finite to enable it to give rise to Chochmah and Binah.

Thereafter comes the “measurement” of the Five Gevuros of Imma [i.e., Binah]. This resembles the more precise “measurement” that takes place in the mind. From this “measurement” the six emotive attributes of Atzilus (collectively known as Z‘eir Anpin) emanate.

[Three Aspects of Atzilus]

They are the mainstay of the edifice of Atzilus, for it has three main characteristics:

(a) Atzilus relates to “inwardness” and “inbeing” (pnimiyus), and this is primarily manifested within the six emotive attributes of Atzilus. For the intellective levels (the Mochin) of Chochmah and Binah - such as Makkifin deImma (the transcendent aspect of Binah) - are still “encompassing” (as opposed to immanent), whereas the emotive attributes are at the level of pnimiyus. For this reason, specifically these emotive attributes are termed Adam5 [Whose mortal counterpart is called adam, lit., “man” - a being who is essentially a pnimi].

(b) Atzilus is characterized by illumination and revelation,6 for its Ten Sefiros emanated7 “in order that He be known therein.” This aspect is mainly found in the six emotive attributes of Atzilus, for Binah of Atzilus is called mi [lit., “Who?”]: “it is a subject of query, not of knowledge.”8 The six emotive attributes, in contrast, are called eileh [lit., “these”], signifying revelation.9

(c) Atzilus was created in order that it serve as an intermediary between the Emanator and created beings.10 This aspect, too, is found in the six emotive attributes of Atzilus, for the intellective levels of Chochmah and Binah are too lofty to serve as a source for the created worlds.

Thus it is said [of Chochmah and Binah] that11 “The Torah [i.e., the intellective levels of Chochmah and Binah from which the Torah emanates] preceded the world [not chronologically but qualitatively] by two thousand years.” The emotive attributes, on the other hand, do serve as a source for the created worlds, for “The six days [i.e., the six attributes] made....[i.e., were instrumental in creating the worlds],” with “every day [i.e., attribute] doing its appointed task.”12

Moreover, as is known, the “order of time” is found specifically in the six emotive attributes; time relates to Malchus, whereas the “order of time” which precedes time is to be found within these six attributes.13

Thus the mainstays of the edifice of Atzilus are the six emotive attributes of Atzilus, which are constructed from the Five Gevuros of Imma (Binah), for it is they who measure the degree of light and revelation that will be drawn down within the six emotive attributes.

[The third stage of “measurement” consists of] the Five Gevuros of Malchus, which make possible the creation and construction of the Worlds of Beriah, Yetzirah and Asiyah.

This, then, is the effect of the “measuring-line” - the tzimtzum which (a) limits the illumination and gauges the lights and vessels [of Atzilus] in order that the lights be in a finite state within each individual vessel, and (b) regulates the manner in which each Sefirah is elicited and diffused.

Resource: Reishit Goyim Amalek: Chapter 3 - 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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Abraham Makovetsky

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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: 

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

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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It should be most honest:

'Israeli MK proposes dividing Temple Mount between Jews and Muslims

**AMIT HALEVI'S PLAN WOULD GIVE MUSLIMS CONTROL OF THE SOUTHERN END OF THE TEMPLE MOUNT COMPLEX, WHICH CONTAINS THE AL-AQSA MOSQUE, WHILE JEWS WOULD RECEIVE THE CENTRAL AND NORTHERN AREAS.

(JUNE 8, 2023 / JNS)**

A Likud lawmaker is proposing a plan to divide Jerusalem’s Temple Mount between Muslims and Jews and to remove Jordan’s custodial status over the holy site.

Speaking to the Zman Yisrael Hebrew news site, Knesset member Amit Halevi outlined a plan whereby Muslims would control the southern end of the 37-acre complex which contains the Al-Aqsa mosque, while Jews would receive the central and northern area, where the Dome of the Rock sits.

According to Halevi, the reorganization makes sense from a religious point of view because that part of the Temple Mount is the holiest site in Judaism, where it is believed the First and Second Temples stood. The Foundation Stone at the center of the Dome of the Rock is where Jewish sources place the Holy of Holies.

“This is the place of the First Temple and the place of the Second Temple built by Babylonian immigrants. No one needs to examine the stones to know that it is ours,” he said.

Halevi also wants to end Israel’s agreement with the Jordanian Waqf whereby the Islamic trust controls and manages Islamic edifices on the Temple Mount.

“Why not give them status in the Dizengoff Center [a large shopping mall in Tel Aviv] as well? This is a terrible mistake. This status should be abolished. I know it’s an agreement between countries, but we have to deal with it. It requires change, even if the process will take time,” he said.

In addition, Halevi wants to give Jews the same access to the Temple Mount enjoyed by Muslims. Currently, the Waqf only allows Jews and non-Muslim tourists access to the Temple Mount via the Maghrebi Gate and only at certain hours when the gate is open.

“We will take the northern end and pray there. The entire mountain is sacred to us, and the Dome of the Rock is the place on which the Temple stood. This should be our guideline,” he said. “Israel is leading. It will be a historical, religious and national statement. If this does not happen then you are not actually the owner of the house. You are a klutz. Why are you even going in there?”

Source: https://www.jns.org/israel-news/jerusalem/23/6/8/293752/

Please let we all, Jews and all their friends, take the Har HaBayit and start building the Temple and restoring her service?

כִּ֤י אִם־הֵיטֵיב֙ תֵּיטִ֔יבוּ אֶת־דַּרְכֵיכֶ֖ם וְאֶת־מַעַלְלֵיכֶ֑ם אִם־עָשׂ֤וֹ תַֽעֲשׂוּ֙ מִשְׁפָּ֔ט בֵּ֥ין אִ֖ישׁ וּבֵ֥ין רֵעֵֽהוּ׃

No, if you really mend your ways and your actions; if you execute justice between one party and another;

גֵּ֣ר יָת֤וֹם וְאַלְמָנָה֙ לֹ֣א תַעֲשֹׁ֔קוּ וְדָ֣ם נָקִ֔י אַֽל־תִּשְׁפְּכ֖וּ בַּמָּק֣וֹם הַזֶּ֑ה וְאַחֲרֵ֨י אֱלֹהִ֧ים אֲחֵרִ֛ים לֹ֥א תֵלְכ֖וּ לְרַ֥ע לָכֶֽם׃

if you do not oppress the stranger, the orphan, and the widow; if you do not shed the blood of the innocent in this place; if you do not follow other gods, to your own hurt—

וְשִׁכַּנְתִּ֤י אֶתְכֶם֙ בַּמָּק֣וֹם הַזֶּ֔ה בָּאָ֕רֶץ אֲשֶׁ֥ר נָתַ֖תִּי לַאֲבוֹתֵיכֶ֑ם לְמִן־עוֹלָ֖ם וְעַד־עוֹלָֽם׃

then only will I let you dwell in this place, in the land that I gave to your ancestors for all time.

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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