Reishit Goyim Amalek: Chapter 4
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Reishit Goyim Amalek: Chapter 4
Together, Yehuda and Ephraim, 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. Please Pray that we stop the 'old politic' game and that the fighting goes 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! That every Jew and non-Jew has to accept and respect Jewish Law. 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. Praying 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
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 4
Source: Reishit Goyim Amalek: Chapter 4 - SIE.org
Concerning the “measuring-rod” it is stated in the Zohar (II, 233b) that “it is not [of the level of] butzina dekardenisa...; rather, this rod descends from there to a lower level, which was ’frozen‘ from the illumination that remained after the ascent of butzina dekardenisa.” The “measuring-rod” is thus not [of the level of] butzina dekardenisa, i.e., the level of Gevuros of Atik Yomin that enclothe themselves in Mocha Stimaah, which is the level of the “measuring-line.” Rather, “from there this rod descends to a lower level, which was ’frozen‘ from the illumination that remained after the ascent of butzina dekardenisa.”
Thus, this [“measuring-rod”] is but a vestige of the light of the Gevuros of Atik Yomin that remained after the ascent of the illumination of the “measuring-line” which “measures” [the degree] of illumination and light [that is to descend into the vessels, etc.]. Accordingly, the “measuring-rod” measures merely the ascent and self-concealment of the Divine light, whereas the “measuring-line” measures the light and the revelation of the Ten Sefiros.
[The “measuring-line” is thus superior,] for the primary Divine intent was that light should be revealed in Atzilus and through it be drawn down [in some measure] to illuminate [the three lower Worlds of] Beriah, Yetzirah and Asiyah as well.
All this is accomplished by means of the tzimtzum, which is the “measurement” effected by the “measuring-line”; without this “measurement,” the Ten Sefiros would not emanate in the manner desired by G‑d, viz., in their present form.
It is true (as explained earlier) that within the pnimiyus of the blessed Emanator the intent of tzimtzum arose first [which would give precedence to the “measuring-rod” over the “measuring-line” inasmuch as it “measures” concealment rather than revelation] for the ultimate purpose of revelation; moreover, this revelation comes about by means of Atzilus and its Ten Sefiros which were drawn down and defined by the “measuring line.” Nevertheless, the ultimate [and innermost intent of the Emanator] remains — revelation.1 It is only that in order for this to take place in this [desired] manner, there [first] had to be an emanation of the Ten Sefiros, preceded by the tzimtzum of the “measuring-line.”
[Though the Sefiros came into being through an act of tzimtzum,] the [tzimtzum or] “measurement” effected by the “measuring-line” relates to light and [hence to] revelation. [As such it is superior to] the “measuring-rod” which “measures” the light which ascends [and becomes concealed from creation] and which is a vestige of the light of the “measuring-line.”
[Tohu and Tikkun]
In a more general sense, this is the difference between the “measurement” that takes place in [the Ten Sefiros of Atzilus, which is the World of] Tikkun and the “measurement” that takes place in the [the preceding level, which experienced the “breakage” and descent of its emotive vessels, viz.,] the World of Tohu. It is explained in Midrash Rabbah and in Sefer HaBahir2 that with regard to [the Sefiros of] Tikkun it is said, “These please Him,” whereas with regard to [the Sefiros of] Tohu it is said, “and these do not please Him.” Respectively, then, these are the levels of Divine “desire” and “lack of desire.”
Now, even those levels which are illuminated by Divine desire must also undergo “measurement” (for without it nothing but G‑d‘s desire would be revealed [and the other Sefiros would not be able to come into being], and the deficiency inherent in this has been explained). However, this “measurement” relates to a scale of illumination and revelation: it matches the degree of radiance to the receptive capacity of the vessels.
By way of analogy, an innately kind individual will shower generosity [upon his fellow], and at the same time increase his benevolence and prove his goodwill by doing so in a manner that can be properly received.
“Lack of desire” [on the other hand] is expressed in “measurement” motivated by concealment and tzimtzum.
The realm of Tikkun, where “These please Him,” thus manifests Divine desire. All “measurements” there seek to elicit and expand the revelation of Divine radiance within the lights and the vessels. Indeed, even their limitation and circumscription is intended to elicit [within themselves] even the “concealed light,” etc.
Tohu, in contrast, where “these do not please Me,” manifests a “lack of Divine desire.” All the “measurements” there reflect limitation and tzimtzum, which relates to the ascent [and concealment] of the Divine light.
The Sefiros of Tohu were thus in the state of [ascent and “advance” out of the vessels which is called] ratzo, whereas the Sefiros of Tikkun are in the state of [“return” which is called] shov, signifying a drawing down and diffusion [of the light within the Sefiros]. For3 “not for the sake of [the chaotic state of] Tohu did He create [the world]; rather, for the sake of habitation [i.e., a settled state, the shov of Tikkun] did He create it.” This enables the light and revelation to be drawn down even to the very lowest levels.
Now, the forces of the sitra achra — which are nurtured by the leavings of the most extrinsic aspects [of holiness that came into being] from the “breakage of the vessels” of Tohu by means of the multitudinous stages in the chainlike scheme of descent called Hishtalshelus — have no true or lasting existence at all. They are intrinsically non-entities, inasmuch as they derive from a “lack of Divine desire,” and the “measurement” that applies to them is one of withdrawal. They therefore have an appointed end-point at which they will utterly cease to exist.
Though in the “side of holiness” there also exist “measurements,” such as those of the “measuring-line” and the tzimtzum, these manifest G‑d‘s desire — to reveal and draw forth [His light to them]. Any thrust which manifests G‑d‘s desire is infinite; as is stated in Tikkunei Zohar,4 “G‑d‘s infinite light extends upward without any bound and downward without any end.” Moreover, whatever is elicited by dint of G‑d‘s desire enjoys essential and absolute existence as well; as was explained [earlier], when the vessels cleave and fuse with the Divine light which they house, they too enjoy essential and absolute existence.
The same is true of all mitzvos that are clothed in physical things, such as parchment or the wool of tzitzis. Likewise, anything which G‑d ordained to serve as a proper receptor for the irradiation of His light enjoys an essential and absolute existence.
[Holiness Cannot Be Displaced]
(One might add that this is the meaning of teachings such as,5 “Holiness cannot be displaced,” and6 “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 ascended 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 connection: 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]; at that time the room was still arranged as it had been during his lifetime. He was wearing a gartl and stood against the table, opposite his father‘s chair. His lips were moving as if in speech and he shed many tears.)
In contrast to the “side of holiness,” the kelipos derive their existence from a “lack of Divine desire” and were therefore sundered from G‑d‘s unity. They have no existence other than the animation which they receive from the encompassing level of Divine light. When this source is removed they will be totally cut off [from life] and will be utterly obliterated. This is the meaning of the above-quoted verse, “[G‑d] has set a limit to darkness....” The darkness of kelipah has a limited time, after which the kelipos will be utterly destroyed and annihilated,” since they originate from a “lack of Divine desire.”
Though the above is true of sitra achra in general, it is especially true of the kelipah of Amalek, whose whole being is brazenness and chutzpah, with no inner content at all. Every other kelipah has at least some content, albeit evil, such as the “Chesed (or some other evil attribute) of kelipah.”
This is not the case with the kelipah of Amalek, the kelipah of brazen chutzpah; an insolent individual, as he himself is aware, is essentially a non-entity. For by their very nature, as we observe, the baser and more degraded such people are, the less do they retain their human aspect; the more do they relate with insolence, in an animal-like fashion, to people more elevated than themselves.
(In fact, every individual can find a trace of this within himself as it relates to his spiritual service: During the time he indulges his corporeal cravings, for food and drink and the like, there arises within his mind a marked coolness toward higher things, etc., i.e., toward things which relate to the inner essence (the pnimiyus) of his avodah, such as the enhanced observance of mitzvos, or to observances that reflect the insights of the Kabbalah.)
So, too, the kelipah of Amalek, whose whole being is insolence, is essentially a non-entity. Amalek thus resembles the waves of the sea that are lifted by the wind. While water by nature descends, it is [capable of being] lifted by the wind and [momentarily] standing upright like a wall; however, as soon as the wind abates, the water collapses. So, too, kelipos in general and Amalek in particular derive their sustenance only from the encompassing level of Divine life-force, and will thus “appear and disappear with the wind.” This, then, is what is meant by the phrase, “[G‑d] has set a limit to darkness”: the darkness of the kelipos has an appointed end, after which they will be cut off and utterly destroyed, leaving no trace.
In this regard there is a difference between [Mashiach‘s coming] “at the appointed time” and [his coming] “in haste” [before the “appointed time”].”7 If the kelipos are nullified “at the appointed time,” they will be utterly annihilated. If, however, the Jewish people are found worthy [and Mashiach comes] “in haste” at an earlier [than the appointed] time, then [the kelipos] will be nullified by being rectified.
In either case there will be an increase in the light of holiness, except that if the kelipos are nullified by being rectified, this holy light will radiate with far greater intensity.
This is the meaning of Achashverosh‘s command to Haman:8 “Make haste and take the garment....” Why the haste? Achashverosh was simply giving him some sound advice. Ultimately Haman [as the epitome of evil] was sure to be nullified. If this were to take place “at the appointed time,” then he would be utterly obliterated. Achashverosh therefore advised him to be rectified by means of beirur, by elevating the sparks of holiness embedded in the world — by serving as a garment to adorn Mordechai the tzaddik. If this took place “in haste,” he would not be totally nullified, but rather be rectified. Besides, there would be a corresponding increase of illumination in the realm of holiness.
[Three Shades of Darkness]
In terms of man‘s spiritual service, “[G‑d] has set a limit to darkness” may be understood as follows.
The Hebrew word for darkness (חשך - choshech) is spelled ches, shin, chaf. This is also an acronym for the words meaning donkey, ox, and dog (chamor, shor, kelev).9
“Donkey” recalls the observation of the Sages that10 “A donkey is cold even during the hottest days of Tammuz.” [Let us understand this in terms of man‘s spiritual service.] It is written,11 “For [the Divine Names] Havayah [and] Elokim are [respectively] a sun and a shield”; i.e., the Name Elokim conceals and occludes the radiance of the Name Havayah. However, there are times at which the illumination of the Name Havayah radiates overtly — as in the verse,12 “I am Havayah: I have not changed....” If, even at such a time, one‘s contemplation [of G‑dliness] is not as fruitful as it should be, [then he is likened to the donkey who remains cold even when standing out in the sunshine]. Concerning this [abysmal spiritual state] the prophet laments [at the conclusion of the above-mentioned verse], “...yet you, sons of Yaakov, are not consumed” with a passion to cleave to G‑d.
“Ox” alludes to people who kick and gore, as is the nature of those who are defiant and insolent: even if they are grazed ever so slightly by those who seek to elevate them, they immediately kick.
The epithet “dog” suggests shameless insolence, as in the verse,13 “And the dogs are fierce-tempered....”
The darkness of kelipah, [then, includes the attributes which are alluded to by the Hebrew initials for donkey, ox and dog, which together spell choshech — darkness]. However, “[G‑d] has set a limit to darkness,” for these very attributes may be utilized in the pursuit of holiness.
For a start: The attribute represented by the epithet “donkey” may be harnessed to serve holy ends. Thus it is written,14 “and he bent his back to the load,” meaning that one applies himself15 “like an ox to the yoke and like a donkey to the load,” by setting aside fixed times for Torah study, notwithstanding his busy schedule and his many concerns. (The Alter Rebbe stressed that this regularity should be fixed and imprinted upon one‘s soul,16 and not necessarily fixed to certain times alone. For a schedule may from time to time be broken, whereas if it is fixed within his soul, then even if he happens to miss his appointed time of Torah study and is unable to learn, he will still fulfill his obligation.) Moreover, while studying one should be aware of the fact that he is studying G‑d‘s Torah.
The attribute represented by the epithet “ox” — an inclination to gore — may be sublimated by its use17 in the thrust and parry, the queries and the solutions, that are part of the pilpul of Torah. [To borrow the language of our Sages,18] “...like scholars who [metaphorically speaking] gore each other in [their lively debates] on the Halachah.”
(One might add that the attribute represented by the epithet “ox” may also be applied in the service of prayer, at which time the worshiper stomps and gores the evil found within him, such as in the course of [the Psalms of] Pesukei deZimrah, when one “clips the oppressors,” and uproots the evil traits which every individual can identify within himself.)
Finally, the dog also calls to mind a positive attribute. The Jews are called19 “an impetuous people.” In a positive sense, this means that they hasten to do good things and are quickly aroused by stimuli that address their innermost core. [At Sinai, for example,] they proceeded to say naaseh (“we shall do”) before they said nishma (“we shall hear”), thus indicating their self-nullification before G‑d and His Will, as they set aside their own selves completely.
In all, these [holy attributes] represented by the donkey, the ox and the dog rectify and elevate their counterparts in the realm of kelipah.
This, then, is the meaning of the statement that “Amalek is the first among nations...”: Amalek is the first and root of all nations. All nations, being rooted in the sitra achra, essentially have no true being, inasmuch as they derive from a “lack of Divine desire.” Among these, Amalek is the first in rank, for the kelipah of Amalek is that of insolence and chutzpah, which indicates the ultimate degree of non-being, as explained above.
This is why “in the end he shall be destroyed,” for kelipah will ultimately be annihilated — if [Mashiach arrives] “at the appointed time.” If, however, as a result of Divine service in the realm of beirurim, [Mashiach arrives] “in haste,” then it is possible for the nations to undergo some form of rectification. It is for this reason that we find that the descendants of Haman publicly studied Torah. This means that there was a refinement and rectification [of kelipah], and this in turn called forth an additional measure of G‑dly illumination.
See BeShaah SheHikdimu 5672, Vol. II, p. 1002ff.
Bereishis Rabbah 3:7; Hosafos (Addenda) to Zohar I, sec. 29.
Yeshayahu 45:18.
See Tikkun 19, p. 40b; end of Tikkun 57; Zohar Chadash on Parshas Yisro, p. 34c. See also: the conclusion of Sefer HaMaamarim 5627 [1867]; the maamar beginning Basi LeGani of Yud Shvat, 5710 [1950], sec. 12ff. [For an English translation of the last-mentioned source, see Basi LeGani: Chassidic Discourses (translated by Sichos In English and published by Kehot, N.Y., 1990), p. 53ff.]
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.
See: Sanhedrin 98a; Zohar I, 117b. On the passage that follows, see Shaarei Orah, at the end of the maamar beginning Yaviu Levush.
Esther 6:10.
Meorei Or 8:1; see also Zohar II, 65a.
Shabbos 53a.
Tehillim 84:12; see also Shaar HaYichud VehaEmunah, beg. of ch.4; and elsewhere.
Malachi 3:6; see also Likkutei Torah on Rosh HaShanah, p. 61d.
Yeshayahu 56:14.
Bereishis 49:13.
Avodah Zarah 5b.
See also Likkutei Dibburim, Vol. I, p. 7a [and in English translation: Vol. I, p. 13].
See Sifri on Parshas Chukas 19:9; Sanhedrin 24a.
See Bava Metzia 59b.
See Shabbos 88a.
Translated by Rabbi Sholom B. Wineberg
Edited by Uri Kaploun
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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.
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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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Petition click: 1 Million for a Jewish Temple Mount!
It should be most honest:'Israeli MK proposes dividing Temple Mount between Jews and Muslims
Petition click: 1 Million for a Jewish Temple Mount!
**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?”
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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