Shaar Habitachon - Gate of Trust Introduction - Part 2: Tranquility

 Shaar Habitachon - Gate of Trust Introduction - Part 2: Tranquility

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Shaar Habitachon - Gate of Trust
Introduction - Part 2: Tranquility
Source: Introduction - Part 2: Tranquility - Shaar Habitachon - Gate of Trust (chabad.org)

The first benefit is that bitachon causes a person to be free from worry, allowing him to devote his energy to serving G-d:

וְתוֹעֲלוֹתָיו בּוֹ בְּתוֹרָתוֹ, מֵהֶן: מְנוּחַת נַפְשׁוֹ וּבִטְחוֹנוֹ עַל אֱלֹהָיו יִתְבָּרֵךְ, כְּמוֹ שֶׁהָעֶבֶד חַיָּב לִבְטוֹחַ עַל אֲדוֹנָיו,

Among the Torah benefits is tranquility of the soul, which is free of worry as a result of his reliance on G-d, just as a servant is bound to place his trust in his master.

Elucidation

Tranquility of the soul as a result of his reliance on G-d. Trust in G-d has its own inherent benefit. The Baal Shem Tov teaches that a person must pray for his trust to be strengthened, because when G-d desires to punish, He begins by removing that person’s trust in Him (Keter Shem Tov 382).

This can be understood in light of a statement by Rabbi Shmuel, fourth Lubavitcher Rebbe, known as the Rebbe Maharash: A Jew is never deficient in sustenance; rather, he is deficient in his trust of G-d. There is an abundance of sustenance prepared for every Jew; however, if a person is deficient in trust, the sustenance does not reach him (Torat Shmuel 5626, p. 168).

The Lubavitcher Rebbe explains that bitachon is like a faucet: When we have it, the faucet is open and our blessings pour through. However, when we lack it, the faucet is closed (Torat Menachem, vol. 9, p. 124).

A servant is bound to place his trust in his master. The first benefit of bitachon with regards to religious life is a state of tranquility, which allows us to dedicate ourselves to the service of G-d. The author explains this with the parable of a servant who must rely on his master to take care of all his needs and is only concerned with his responsibility to his master. In a similar vein, as servants of G-d, we trust that G-d will take care of our needs, and we therefore only concern ourselves with fulfilling our duties toward Him.

BOTTOM LINE

Bitachon is like a faucet: When you have it, the faucet is open and your blessings pour through. However, when you lack it, the faucet is closed.

In the next few paragraphs, the author will illustrate how only a person who relies on G-d can be truly free of worry and have a peaceful state of mind:

מִפְּנֵי שֶׁאִם אֵינֶנּוּ בּוֹטֵחַ בֵּאלֹהִים בּוֹטֵחַ בְּזוּלָתוֹ,

For a person who does not place his trust in G-d places his trust in an entity other than G-d.

Elucidation

An entity other than G-d. There are those who, instead of trusting in G-d, place trust in themselves and their own abilities, in other people—i.e. “professionals”—or in the constellations, waiting for their lucky star to strike (Pat Lechem ; Tov Halevanon ). All this is contrary to the tranquility achieved by placing trust in G-d alone.

From a letter of the Lubavitcher Rebbe: “You have two options: Until you see the fulfillment of the blessing, you can go about anxious that perhaps, Heaven forbid, the blessing will not be fulfilled. Even after the blessing is fulfilled, you will continue to worry: Why did I have to waste so much energy worrying for nothing? Alternatively, you can be strong in your trust and faith in Gd—that He will lead you on the proper path and fulfill all the blessings with which you have been bestowed. Afterwards, when you see the fulfillment of the blessings, you can tell yourself: See how well I handled myself by not worrying about matters over which there was no need for concern!” (Igrot Kodesh of the Lubavitcher Rebbe, vol. 4, p. 255).

BOTTOM LINE

Place your trust in G-d and this peace of mind will allow you to dedicate yourself to Divine service.

If a person does not place his trust in G-d to take care of him, he is, de facto, placing his trust in an entity other than G-d.

וּמִי שֶׁבּוֹטֵחַ בְּזוּלַת ה', מֵסִיר הָאֱלֹהִים הַשְׁגָּחָתוֹ מֵעָלָיו וּמַנִּיחַ אוֹתוֹ בְּיַד מִי שֶׁבָּטַח עָלָיו,

If a person places his trust in something other than G-d, then G-d removes His Divine Providence from him and leaves him in the hands of the entity in which he placed his trust.

Elucidation

If a person places his trust in something other than G-d, then G-d removes His Divine Providence from him, etc. In Moreh Nevuchim (III:51), Rambam explains that when we are separated from G-d, He is also separated from us, leaving us exposed to any evil that might befall us. This is the meaning of the verse, And I will hide my face from them, and they shall be consumed, and many evils and troubles shall befall them. On that day they will say: Are these evils not befalling us because our G-d is not among us? (Deuteronomy 31:17). It is clear that we are the cause of Divine concealment, and that the partition that separates us from Him is of our own making.

Kli Yakar explains the meaning of the verse, If you treat my commandments with indifference, then I will treat you with indifference in my vengeance (Leviticus 26:23-24), in a similar vein. G-d is saying that His response to the Jewish people’s indifference will be His own indifference. In other words, the removal of G-d’s Providence from a person who trusts in others rather than G-d is not a punishment but a natural consequence.

A person’s existence is dependent on G-d’s Providence and kindness. When he chooses not to acknowledge this and places his trust in something other than G-d, then G-d, so to speak, responds in kind: “If you do not acknowledge this reality and you do not need Me, then I will indeed remove My Providence from you, and your destiny will be in that which you place your trust.”

This does not mean that G-d truly removes His Providence from the person; rather, He obfuscates His involvement.

Although everything in the world comes from G-d, there are two layers of Divine Providence:

1) Inner Providence. In this greater layer, G-d’s involvement is not hidden in natural phenomena, and His “fingerprints” are quite apparent. The person can detect a supernatural force guiding his life.

2) External Providence. In this lower layer, G-d is also the ultimate source (because everything comes from G-d). However, this is concealed by natural entrapments. The person cannot detect that G-d is involved, and he feels as if he is leading his own destiny—“a life of his own”—subject to the whims of nature. This is because he has chosen to put his trust in fickle elements rather than in G-d Himself (Likkutei Sichot, vol. 31, p. 171 ff. ; vol. 18, p. 199).

BOTTOM LINE

Why choose anxiety if you can choose tranquility? Choose Bitachon!

The author will now quote five verses that show how: 1) a person who doesn’t rely on G-d must be relying on some other entity; 2) by doing so, he causes G-d to remove His Divine Providence from him.

וְיִהְיֶה כְּמִי שֶׁנֶּאֱמַר בּוֹ (ירמיה ב, יג) "כִּי שְׁתַּיִם רָעוֹת עָשָׂה עַמִּי אוֹתִי עָזְבוּ מְקוֹר מַיִם חַיִּים, לַחְצוֹב לָהֶם בֹּארוֹת בֹּארוֹת נִשְׁבָּרִים,"

And the person who places his trust in something other than G-d will be like one regarding whom it is said (Jeremiah 2:13): For My people have committed two evils : They have forsaken Me, the spring of living waters, to dig for themselves cisterns—broken cisterns that do not hold water.

Elucidation

For My people have committed two evils. This verse points to the double folly of turning away from trusting in G-d, Who is the source of everything. A person who fails to place his trust in Him is essentially leaving the wellspring—the source of the water in the cisterns—and instead placing his trust in something other than G-d. Those “others” are mere “vessels” through which G-d provides to His people and are, without G-d’s provision, broken cisterns (Tov Halevanon ).

BOTTOM LINE

Rely on G-d and receive His Providence.

G-d. The water in the verse refers to the good things that are bestowed upon us. G-d is referred to as the source of living water, because the good that comes directly from G-d is like living water, which 1) comes directly from the source, and 2) is not subject to any interruption.

This is in contrast to the water that is found in broken cisterns, which refers to the good that comes to a person as a result of relying on any entity other than G-d.

Just like the water that is to be found in the broken cisterns 1) does not come from its source, and 2) cannot be contained by the cistern, so, too, the good that the person receives from entities other than G-d 1) does not come directly from its source—G-d—and 2) will also eventually cease to exist.

This verse implies that a person who does not place his trust in G-d is automatically placing his trust in an entity other than G-d. Secondly, it implies that just as the broken cistern does not hold water, he will eventually lose the blessings. This is a source for the concept advanced by the author that G-d’s Divine Providence is removed from those who don’t rely on him.

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וְאָמַר (תהלים קו, כ) "וַיָּמִירוּ אֶת כְּבוֹדָם בְּתַבְנִית שׁוֹר אוֹכֵל עֵשֶׂב,"

And as the verse says (Psalms 106:20): They exchanged their glory for the likeness of an ox eating grass.

This verse refers to the time when the Jews worshipped the golden calf, substituting G-d for the image of a grass-eating ox. In subsequent verses it states that G-d was ready to destroy the Jewish nation as a punishment, were it not for the fact that Moses interceded on their behalf.

Here, too, we see that as a result of the Jews substituting G-d with another entity, G-d was ready to remove His Providence and destroy them.

וְאָמַר הַכָּתוּב (ירמיה יז, ז) "בָּרוּךְ הַגֶּבֶר אֲשֶׁר יִבְטַח בַּה' וְהָיָה ה' מִבְטַחוֹ,"

And as the verse says (Jeremiah 17:7): Blessed is the man who relies on the L-rd, and the L-rd will be his support.

This verse assures that if we have trust in G-d we will be protected by Him, but it also implies that if we lack trust we will not be protected.

וְאָמַר (תהלים מ, ה) "אַשְׁרֵי הַגֶּבֶר אֲשֶׁר שָׂם ה' מִבְטַחוֹ וְלֹא פָנָה אֶל רְהָבִים וְשָׂטֵי כָזָב,"

And as it says (Psalms 40:5): Fortunate is the man who made the L-rd his support and did not turn to the haughty and those who turn to falsehood.

The verse praises the person who relies on G-d rather than turning to others. In this verse we also see that there is a straightforward choice—either rely on G-d or on another entity; there is no middle ground.

וְאָמַר (ירמיה יז, ה) "אָרוּר הַגֶּבֶר אֲשֶׁר יִבְטַח בָּאָדָם וְשָׂם בָּשָׂר זְרוֹעוֹ וּמִן ה' יָסוּר לִבּוֹ."

And as it says (Jeremiah 17:5): Cursed is the man who relies in man and makes flesh his arm, and whose heart turns away from the L-rd.

This verse teaches us that bad things befall a person who relies on other people rather than on G-d, supporting the author’s original statement that G-d removes His Divine Providence from those who do not trust in Him.


Source: Introduction - Part 2: Tranquility - Shaar Habitachon - Gate of Trust (chabad.org)

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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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