Shaar Habitachon - Gate of Trust Introduction - Part 3: Misguided Trust

 Shaar Habitachon - Gate of Trust Introduction - Part 3: Misguided Trust

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. We have to fight until all Eretz Yisrael is Jewish Sovereign and all terrorists are dead in and around Eretz Yisrael! Eretz Yisrael completely liberated.....! Then let us Pray for 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...... For Jewish Law in all Eretz Yisrael.

Shaar Habitachon - Gate of Trust Introduction -Introduction - Part 3: Misguided Trust
Source: Introduction - Part 3: Misguided Trust - Shaar Habitachon - Gate of Trust (chabad.org)

Until now the author has been explaining in general terms that when a person relies on anything other than G-d he is doomed to fail. Now the author brings specific examples of things that people tend to place their trust in, and how they do not provide security:

וְאִם יִבְטַח עַל חָכְמָתוֹ וְתַחְבּוּלוֹתָיו וְכֹחַ גּוּפוֹ וְהִשְׁתַּדְּלוּתוֹ, יִיגַע לָרִיק וְיֶחֱלַשׁ כֹּחוֹ וְתִקְצַר תַּחְבּוּלָתוֹ מֵהַשִּׂיג חֶפְצוֹ, כְּמוֹ שֶׁאָמַר הַכָּתוּב (איוב ה, יג) "לוֹכֵד חֲכָמִים בְּעָרְמָם."

If he relies on his wisdom, his schemes, his physical strength, and his own efforts, those efforts will be for naught; he will become weak and lose that physical strength, and his schemes and wisdom will fall short of accomplishing his goals, as the verse says (Job 5:13): He traps clever people in their shrewdness.

Elucidation

Relies on his wisdom. On the verse, If you eat the toil of your hand (Psalms 128:2), the Alter Rebbe, Rabbi Shneur Zalman of Liadi, explains: The verse does not say “the toil of your head,” because we must work for a livelihood solely with physical abilities—the hands. The internal faculty of the mind (“head”), on the other hand, is to be utilized for the study of Torah (Likkutei Torah, Shelach 42d).

If he relies on his wisdom… his physical strength, and his own efforts. Although we must not rely on our wisdom and efforts to achieve our goals or earn a living, we can and should utilize our strengths and abilities, because they are the vehicle that G-d gave to achieve success. We must simply be aware that blessings and success ultimately come from G-d, and that it is G-d Who ordains blessings through the channel of human effort.

The Sages explain that we are biblically mandated to work: Expounding on the verse, And G-d will bless you in all that you do (Deuteronomy 15:18), Sifri states, “The person might think that he can sit idle (and do nothing); therefore, the verse teaches us ‘in all that you do ’” ( Likkutei Sichot, vol. 31, p. 172 ff. ).

In fact, in Chapter 4 (of the Gate of Trust), the author writes: “With the clear conviction that his affairs are given over to the decrees of the Creator, may He be exalted…. he must at the same time pursue means beneficial to him and choose what appears to him to be the best [course of action] in the matter.”

BOTTOM LINE

Utilize your abilities and strengths because it is your G-d-given vehicle for success.

This verse is cited as proof that man cannot rely on his plans, however shrewd they may be.

וְאָמַר (קהלת ט, יא) "שַׁבְתִּי וְרָאֹה תַחַת הַשֶּׁמֶשׁ, כִּי לֹא לַקַּלִּים הַמֵּרוֹץ, וְלֹא לַגִּבּוֹרִים הַמִּלְחָמָה, וְלֹא לַחֲכָמִים לֶחֶם."

And as it says (Ecclesiastes 9:11): I returned and saw under the sun that the race does not belong to the swift, nor the war to the mighty, and the wise do not have bread…

It would be expected that those who are physically strong would win the war. This verse shows that physical strength and intelligence cannot be relied on for success.

וְאָמַר (תהלים לד, יא) "כְּפִירִים רָשׁוּ וְרָעֵבוּ וְדוֹרְשֵׁי ה' לֹא יַחְסְרוּ כָל טוֹב."

And as it says (Psalms 34:11): Young lions suffer want and are hungry, but those who seek the L-rd do not lack any good.

The “young lions” in the verse refer to strong people who rely on their strength. The verse teaches that they are destined to be poor and hungry. On the other hand, those who seek G-d —meaning, those who rely on G-d—will not lack any goodness.

From the above verses we see that a person cannot rely on his own talents for his success—only a person who relies on G-d is guaranteed to be taken care of.

Having discussed how a person who relies on his own talents will not be successful, the author now turns to address a person who relies on his wealth:

וְאִם יִבְטַח בְּרֹב עָשְׁרוֹ: יוּסַר מִמֶּנּוּ וְיִשָּׁאֵר לְזוּלָתוֹ,

And if he relies on his abundance of wealth, it will be removed from him and left to someone else.

The author now quotes verses that illustrate the transitory nature of wealth:

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כְּמוֹ שֶׁאָמַר הַכָּתוּב (איוב כז, יט) "עָשִׁיר יִשְׁכַּב וְלֹא יֵאָסֵף, עֵינָיו פָּקַח וְאֵינֶנּוּ," וְאָמַר (משלי כג, ד) "אַל תִּיגַע לְהַעֲשִׁיר, מִבִּינָתְךָ חֲדָל," וְאָמַר (שם ה) "הֲתָעִיף עֵינֶיךָ בּוֹ וְאֵינֶנּוּ," וְאָמַר (ירמיה יז, יא) "בַּחֲצִי יָמָיו יַעַזְבֶנּוּ וּבְאַחֲרִיתוֹ יִהְיֶה נָבָל."

As the verse says (Job 27:19): A rich man lies down with his wealth intact, he opens his eyes and it is no longer his. Similarly, the verse says (Proverbs 23:4): Do not toil to become wealthy, from your own understanding desist . And the next verse (ibid. 5) says: Before you can set your eyes on it, it is gone. Similarly, it says (Jeremiah 17:11): At a young age, his wealth will leave him, and at his end he will be a disgrace.

Elucidation

At a young age, it will leave him, etc. While this verse refers to a person who obtains his wealth dishonestly, the author quotes it as yet another source for the transitory nature of wealth.

אוֹ תִּמָּנַע מִמֶּנּוּ הֲנָאָתוֹ בּוֹ, כַּאֲשֶׁר אָמַר הֶחָכָם (קהלת ו, ב) "וְלֹא יַשְׁלִיטֶנּוּ הָאֱלֹהִים לֶאֱכוֹל מִמֶּנּוּ."

Alternatively, even if the riches themselves are not removed from him, his ability to enjoy the wealth will be withheld from him by G-d. As the wise man, King Solomon, said (Ecclesiastes 6:2): G-d gives him no power to eat of it.

If G-d doesn’t want him to derive any enjoyment from his riches, why, then, does G-d leave it in his possession?

וְיִהְיֶה אֶצְלוֹ פִּקָּדוֹן שֶׁשּׁוֹמֵר אוֹתוֹ מִן הַפְּגָעִים עַד שֶׁיָּשׁוּב לְמִי שֶׁהוּא רָאוּי לוֹ,

It will be with him as a deposit, so that he will guard it from harm, until the time that it will be returned to the one who is deserving of it, and for whom it was meant.

This concept—that sometimes a person is given wealth solely for the purpose of safeguarding it for another—is supported by two verses:

כְּמוֹ שֶׁכָּתוּב (שם ב, כו) "וְלַחוֹטֵא נָתַן עִנְיָן לֶאֱסוֹף וְלִכְנוֹס לָתֵת לְטוֹב לִפְנֵי הָאֱלֹהִים," וְאָמַר (איוב כז, יז) "יָכִין וְצַדִּיק יִלְבָּשׁ וְכֶסֶף נָקִי יַחֲלוֹק."

As it says (Ecclesiastes 2:26): And to the sinner, G-d gives the urge to gather and amass wealth, to give to one who is good before G-d. As it says (Job 27:17): The wicked man will prepare, and the righteous man will use it, and the innocent will divide the money among themselves.

The verse speaks about the wicked merely “preparing” for the righteous, implying that the wicked person does not derive any benefit from his wealth.

We discussed two possibilities of what might happen to a person who relies solely on his wealth: 1) He might lose it; 2) even if he retains it, he will not be able to enjoy it. Now the author goes further and says that sometimes not only is he not able to enjoy his wealth, but the wealth itself causes bad things to befall him:

וְאֶפְשָׁר שֶׁיִּהְיֶה הַמָּמוֹן סִבַּת רָעָתוֹ וְאָבְדַן נַפְשׁוֹ,

It is possible that his money will be the cause of his misfortune, as well as the cause of the destruction of his soul.

Elucidation

The cause of his misfortune. Wealth is often a reason for arrogance and a feeling of superiority, which leads to sinful acts and betrayal of G-d. As it states: And He will add to your silver and gold, then your heart will become arrogant and you will forget the L-rd, your G-d (Deuteronomy 8:13-14; Pat Lechem ).

BOTTOM LINE

Understand your wealth and don’t let it become an impediment.

Sometimes money can be the source of a person’s physical and spiritual downfall.

כְּמוֹ שֶׁכָּתוּב (קהלת ה, יב) "יֵשׁ רָעָה חוֹלָה רָאִיתִי תַּחַת הַשָּׁמֶשׁ, עֹשֶׁר שָׁמוּר לִבְעָלָיו לְרָעָתוֹ."

As the verse says (Ecclesiastes 5:12): There is a sickening evil that I have seen under the sun—riches hoarded by their owner, to his own misfortune.

Until now, the author elaborated on the first spiritual advantage of bitachon, namely that it causes the person to feel at ease. A person who relies on other people or his own talents or wealth will always worry that his success will not last.
Source: Introduction - Part 3: Misguided Trust - 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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