The Talmud Bava Kama: 59a-b
The Talmud Bava Kama: 59a-b
Complete text of Talmud Bavli in original Aramaic with an elucidated English translation
Bava Kama: 59a
אכלה סמדר רבי יהושע אומר רואין אותן כאילו הן ענבים עומדות ליבצר וחכ"א רואין כמה היתה יפה וכמה היא יפה רבי שמעון בן יהודה אומר משום רבי שמעון בד"א בזמן שאכלה לולבי גפנים ויחורי תאנים אבל אכלה פגים או בוסר רואין אותן כאילו ענבים עומדות ליבצר
If the animal ate the grapes while they were in the budding stage, Rabbi Yehoshua says: The court views the grapes that were damaged as if they were grapes about to be picked, and appraise the damage based on this. And the Rabbis say: The court views how much the vineyard was worth before the animal ate the grapes, and how much it is worth now. Rabbi Shimon ben Yehuda says in the name of Rabbi Shimon: In what case is this statement, that the court appraises the vineyard or group of trees that were damaged, said? It is when the animal ate young branches [lulevei gefanim] of vines or shoots of fig trees, but where it ate unripe figs or unripe grapes, the court views them and appraises them as if they were grapes ready to be picked.
קתני מיהת וחכ"א רואין אותן כמה היתה יפה וכמה היא יפה ולא קתני בששים
Abaye continues: In any event, it teaches that the Rabbis say: The court views how much the vineyard was worth before the animal ate the produce and how much it is worth now, and it does not teach that the court appraises the damage relative to an area sixty times greater.
אלא מאי אית לך למימר בששים ה"נ בששים
Rather, what have you to say? You must say that the wording employed by the baraita is to be understood to mean that the court appraises the damage relative to an area sixty times greater, so here too, in the baraita dealing with one who himself causes damage, the wording is to be understood to mean that the damage is valued relative to an area sixty times greater.
אמר אביי ר' יוסי הגלילי ור' ישמעאל אמרו דבר אחד
Abaye said: Rabbi Yosei HaGelili and Rabbi Yishmael both said the same thing. They are of the same opinion that the appraisal for damages is based on the value of the produce remaining in the field once it ripens.
ר' יוסי הגלילי הא דאמרן
The opinion of Rabbi Yosei HaGelili is this that we stated above in the baraita, i.e., that the damages paid for an animal eating unripe grain is assessed according to what remains of the grain.
Koren Talmud Bavli
רבי ישמעאל דתניא (שמות כב, ד) מיטב שדהו ומיטב כרמו ישלם מיטב שדהו של ניזק ומיטב כרמו של ניזק דברי ר' ישמעאל ר"ע אומר לא בא הכתוב אלא לגבות לניזקין מן העידית וק"ו להקדש
The opinion of Rabbi Yishmael is as it is taught in a baraita: The verse states: “The best of his field and the best of his vineyard he shall pay” (Exodus 22:4), which means he must pay according to the best-quality field of the injured party or the best-quality vineyard of the injured party. This is the statement of Rabbi Yishmael. Rabbi Akiva says: The verse comes only to allow injured parties to collect compensation from the superior-quality land of the one liable to pay for the damage, and by an a fortiori inference it is derived that this applies to consecrated property. Compensation for damaging consecrated property is paid from one’s best-quality assets.
ולא תימא כרב אידי בר אבין דאמר רב אידי בר אבין כגון שאכלה ערוגה בין הערוגות ולא ידעינן אי כחושה הואי אי שמינה הואי דאמר קום שלים שמינה במיטב דאיכא השתא דהכי לא אמרינן
And do not say that Rabbi Yishmael’s statement should be interpreted in accordance with the opinion of Rav Idi bar Avin, as Rav Idi bar Avin says: Here it concerns a case where the animal ate the produce of one garden bed from among several garden beds, but we do not know whether the garden bed it ate from was lean or choice. Therefore, the verse says to the owner of the animal: Arise and pay choice land, equivalent to the best-quality land that there is now remaining, and the court does not assume that the animal ate produce from the lesser-quality garden bed, as we do not say this.
מאי טעמא המוציא מחבירו עליו הראיה אלא במיטב דלקמיה ומאי ניהו כי היאך דסליק
What is the reason that Rabbi Yishmael does not hold in accordance with the opinion of Rav Idi bar Avin? It is because he accepts the principle that the burden of proof rests upon the claimant; without such proof, the owner of the animal pays only the value of a lesser-quality garden bed. Rather, Rabbi Yishmael interprets the Torah ’s expression “the best of his field” as requiring payment with the best-quality land before him, and what is this? It is that which remained in the field and subsequently sprouted, and the compensation is based on the value of this.
אמר מר ר"ש בן יהודה אומר משום ר"ש במה דברים אמורים שאכלה לולבי גפנים ויחורי תאנים הא סמדר רואין אותן כאילו ענבים עומדות ליבצר אימא סיפא אכלה פגים או בוסר הוא דרואין אותן כאילו ענבים עומדות ליבצר הא סמדר רואין אותן כמה היא יפה וכמה היתה יפה
The Gemara examines the baraita. The Master said: Rabbi Shimon ben Yehuda says in the name of Rabbi Shimon: In what case is this statement that the court appraises the vineyard or group of trees that were damaged said? It is when the animal ate young branches of vines or shoots of fig trees. The Gemara comments: This indicates that if the animal ate budding grapes the court views them and appraises them as if they were grapes ready to be picked. But say, and try to explain accordingly, the latter clause of the baraita, which teaches that if the animal ate unripe figs or half-ripe grapes, that is where the court views them as if they were grapes ready to be picked, indicating that if the animal ate the grapes in the budding stage, the court views how much the vineyard was worth before the animal ate them and how much it is worth now. Therefore, the two clauses of the baraita appear to be contradictory.
אמר רבינא כרוך ותני בד"א בזמן שאכלה לולבי גפנים ויחורי תאנים אבל אכלה סמדר פגין או בוסר רואין אותן כאילו ענבים עומדות ליבצר
Ravina said: Bind them together and teach them as a single statement, as follows: In what case is this statement said that the court appraises how much the field was worth when the animal ate from it? It is said in a case when the animal ate young branches of vines or shoots of fig trees. But if it ate grapes in the budding stage, unripe figs, or half-ripe grapes, the court views them and appraises them as if they were grapes ready to be picked.
אי הכי ר"ש בן יהודה היינו רבי יהושע
The Gemara asks: If so, the opinion of Rabbi Shimon ben Yehuda is identical to the opinion of Rabbi Yehoshua with regard to grapes in the budding stage. Why would the mishna state their opinions separately?
איכא בינייהו כחש גופנא ולא מסיימי
The Gemara answers: There is a difference between them with regard to the weakening of the vine. A vine is weakened by the grapes growing on it, as they draw nutrients from the roots and branches. Now that the grapes have been eaten, the vine is no longer weakened. Therefore, according to one opinion, the court takes into consideration this reduction of the weakening of the vine, and that amount is deducted when calculating the damages, whereas according to the other opinion, the court does not take this into account. But their respective opinions are not defined, and it is not clear which tanna takes this weakening into account and which does not.
אביי אמר מסיימי ומסיימי מאן תנא דחייש לכחש גופנא ר"ש בן יהודה היא דתניא ר"ש בן יהודה אומר משום ר"ש בן מנסיא אונס אינו משלם את הצער מפני שסופה להצטער תחת בעלה אמרו לו אינו דומה נבעלת ברצון לנבעלת באונס
Abaye said: Their respective opinions are certainly defined, and it is possible to know which Sage held which opinion, since who is the tanna who is concerned for the weakening of the vine? It is Rabbi Shimon ben Yehuda, as it is taught in a baraita: Rabbi Shimon ben Yehuda says in the name of Rabbi Shimon ben Menasya: With regard to the indemnity payments that a rapist must pay his victim, who had been a virgin, he does not pay compensation for the pain caused by the rape. This is due to the fact that she will ultimately suffer the same pain during her first act of sexual intercourse with her husband when she marries. The Rabbis said to him: The pain of a woman who has intercourse willingly is not comparable to the pain of a woman who has intercourse by rape. Rabbi Shimon ben Yehuda considers future pain when considering payment of damages, and similarly, he considers the reduced weakening of the vine.
אמר אביי הני תנאי ור"ש בן יהודה אמרו דבר אחד רבי שמעון בן יהודה הא דאמרן הני תנאי מאי היא
Abaye said: These tanna’im following and Rabbi Shimon ben Yehuda said the same thing concerning this matter. Rabbi Shimon ben Yehuda said this ruling that we said with regard to the case of rape and the case of the vine. As to these other tanna’im, what is the case about which they gave a similar ruling?
דתניא רבי יוסי אומר נכי חיה בן עזאי אומר נכי מזונות
This is as it is taught in a baraita concerning the halakha of one who injured a pregnant woman, thereby causing her to miscarry, for which the Torah holds him liable to pay her husband compensation. Rabbi Yosei says: The court appraises the compensation for the miscarried offspring and deducts the amount they would have paid for a midwife. Since she miscarried, the husband no longer has to pay for a midwife, so that is deducted from the compensation. Ben Azzai says: The court deducts the value of the extra sustenance the husband would have been required to provide for his pregnant wife.
מ"ד נכי חיה כ"ש נכי מזונות ומ"ד נכי מזונות אבל נכי חיה לא דאמר ליה אתתא דידי פקיחא היא ולא מבעיא חיה
The one who says that the court appraises the compensation for the miscarried offspring less the amount they would have paid for a midwife would all the more so concede that the appraisal is less the value of the extra sustenance. But the one who says that the appraisal is less the value of the extra sustenance does not necessarily hold that the court appraises the compensation for the miscarried offspring less the money they would have paid for a midwife, since the husband can say to the assailant: My wife is capable and does not require a midwife to assist her when giving birth.
רב פפא ורב הונא בריה דרב יהושע עבוד עובדא כוותיה דר"נ בששים
Returning to the discussion of the appraisal of compensation for damage, the Gemara relates: Rav Pappa and Rav Huna, son of Rav Yehoshua, acted in accordance with the opinion of Rav Naḥman and appraised a damaged date palm relative to an area sixty times greater than the particular area where the tree was standing.
לישנא אחרינא רב פפא ורב הונא בריה דרב יהושע שמו דקלא אגב קטינא דארעא
A different version of this halakha is also stated: Rav Pappa and Rav Huna, son of Rav Yehoshua, appraised the damage caused to a date palm relative to the assessment of the patch of land where the tree stood, i.e., how much it was worth with the tree and how much it was worth without it.
והלכתא כוותיה דרב פפא ורב הונא בריה דרב יהושע בדקלא דארמאה והלכתא כוותיה דריש גלותא בדקלא פרסאה
The Gemara concludes: And the halakha is in accordance with the opinion of Rav Pappa and Rav Huna, son of Rav Yehoshua, with regard to an Aramean date palm, i.e., one of lesser quality, and it is assessed relative to the land, but the halakha is in accordance with the opinion of the Exilarch with regard to a Persian date palm, as they are of higher quality and each one is valuable, and it is not assessed relative to the land.
אליעזר זעירא
The Gemara relates: Eliezer Ze’eira
Bava Kama: 59b
הוה סיים מסאני אוכמי וקאי בשוקא דנהרדעא אשכחוהו דבי ריש גלותא וא"ל מאי שנא הני מסאני אמר להו דקא מאבילנא אירושלים אמרו ליה את חשיבת לאיתאבולי אירושלים סבור יוהרא הוה אתיוה וחבשוה
was wearing black shoes, unlike the Jewish custom of that time, and standing in the market of Neharde’a. Officials of the house of the Exilarch found him and said to him: What is different about you that causes you to wear these shoes? He said to them: I am wearing them because I am in mourning over the destruction of the Temple and Jerusalem , and so I wear black shoes, as is the custom of mourners. They said to him: Are you a man of such importance to publicly mourn over Jerusalem? They thought that it was simply presumptuousness on his part. Since he was acting against the prevalent Jewish custom, they brought him to the prison and incarcerated him.
אמר להו גברא רבה אנא אמרו ליה מנא ידעינן אמר להו או אתון בעו מינאי מילתא או אנא איבעי מינייכו מילתא אמרו ליה בעי את
Eliezer Ze’eira said to them: I am a great man, a scholar, and it is fitting for me to mourn publicly over the destruction of Jerusalem. They said to him: How do we know that you are a scholar? He said to them: Either you ask of me a matter of halakha and I will answer you, or I will ask you a matter of halakha and you will answer me. They said to him: You ask.
אמר להו האי מאן דקץ כופרא מאי משלם אמרו ליה משלם דמי כופרא והא הוו תמרי א"ל משלם דמי תמרי אמר להו והא לאו תמרי שקל מיניה
He said to them: With regard to one who cuts a cluster of flowers on the stem of a date palm belonging to another, what is he required to pay? They said to him: He pays the value of the date stem. He said to them: But ultimately they will become ripe dates, which are worth more. They said to him: If so, he pays the value of the future dates. He said to them: But he did not take ripe dates from the other person, so how can the court obligate him to pay for damage that he did not cause?
אמרו ליה אימא לן את אמר להו בששים אמרו ליה מאן אמר כוותיך אמר להו הא שמואל חי ובית דינו קיים שדרו קמיה דשמואל אמר להו שפיר קאמר לכו בששים ושבקוהו:
They said to Eliezer Ze’eira: You tell us the correct appraisal for the date stem. He said to them: The court appraises the damage relative to a similar piece of land sixty times the size. They said to him: Who says an opinion as you do, so that you can prove you are correct? He said to them: Shmuel is alive and his court exists; you can ask him. They sent the question before Shmuel, together with the ruling of Eliezer Ze’eira. Shmuel said to them: He is saying well to you, because the halakha is as he says; the appraisal is relative to an area sixty times greater. Upon hearing this, the officials of the Exilarch realized that he was a great man and they released him.
ר"ש אומר אכלה פירות גמורים כו': מ"ט הא דאמר רחמנא (שמות כב, ד) ובער בשדה אחר מלמד ששמין על גב השדה ה"מ מידי דצריך לשדה הני כיון דלא צריכי לשדה בעינייהו בעי שלומי
§ The mishna (55b) teaches that Rabbi Shimon says: If the animal ate ripe produce, the owner pays the value of the ripe produce eaten. What is the reason for Rabbi Shimon’s opinion? This that the Merciful One states in the Torah : “And it feed in another’s field” (Exodus 22:4), which teaches that the court appraises the damage relative to another field, this statement applies specifically with regard to produce that requires a field to grow. For one’s animal eating this produce, which do not require the field in order to ripen further, the animal’s owner must pay their value as they are.
Koren Talmud Bavli
אמר רב הונא בר חייא א"ר ירמיה בר אבא דן רב כר"מ ופסק הלכתא כר"ש
Rav Huna bar Ḥiyya says that Rabbi Yirmeya bar Abba says: Rav judged a practical halakha on a certain issue in accordance with the opinion of Rabbi Meir, despite the fact that in general the halakha is not in accordance with his opinion. And furthermore, he ruled that the halakha is in accordance with the opinion of Rabbi Shimon, even though in that case his was a minority opinion.
דן רב כר"מ דתניא כתב לראשון ולא חתמה לו לשני וחתמה לו אבדה כתובתה דברי ר"מ רבי יהודה אומר יכולה היא שתאמר נחת רוח עשיתי לבעלי אתם מה לכם עלי
Rav Huna bar Ḥiyya explains: Rav judged a practical halakha in accordance with the opinion of Rabbi Meir, as it is taught in a baraita: In the case of a field designated by its owner as a lien for his wife’s marriage contract, which he subsequently wants to sell, if he wrote a document of sale to a first buyer, but his wife did not sign for him to endorse the sale, and subsequently the husband wrote a document of sale to a second buyer, and his wife signed for him, she thereby loses the lien of her marriage contract, since the sale is effective and she can no longer collect from this field; this is the statement of Rabbi Meir. Rabbi Yehuda says that she can say: I did it only to please my husband, but I did not mean it and never intended to forgo my rights. What claim do you, the purchasers, have against me? Therefore, the lien is still in effect. Rav judged a case in accordance with the opinion of Rabbi Meir.
ופסק הלכתא כר"ש כי הא דתנן ר"ש אומר אכלה פירות גמורין משלמת פירות גמורין אם סאה סאה אם סאתים סאתים:
And Rav ruled that the halakha is in accordance with the opinion of Rabbi Shimon, as we learned in the mishna: Rabbi Shimon says: If one’s animal ate ripe produce, the owner pays the value of ripe produce eaten. Therefore, if it ate one se’a of produce, he pays the value of one se’a of produce, and if it ate two se’a, he pays for two se’a. Although Rabbi Shimon’s opinion is the minority one, Rav ruled in accordance with it.
מתני׳ המגדיש בתוך שדה חבירו שלא ברשות ואכלתן בהמתו של בעל השדה פטור ואם הוזקה בהן בעל הגדיש חייב ואם הגדיש ברשות בעל השדה חייב:
MISHNA: In a case of one who stacks his produce in another’s field without permission from the owner of that field, and an animal belonging to the owner of the field eats the produce, the owner of the field is exempt. And if the animal is injured by the produce, the owner of the stack is liable. But if he stacked them in that field with permission, the owner of the field is liable for damage caused to the produce.
גמ׳ לימא תנן דלא כרבי דאי כרבי האמר עד שיקבל עליו בעל הבית לשמור אמר רב פפא הכא בנטר בי דרי עסקינן דכיון דא"ל עייל וגדוש עייל ואנטר לך הוא:
GEMARA : The Gemara asks: Shall we say that that which we learned in the mishna is not in accordance with the opinion of Rabbi Yehuda HaNasi? As, if the mishna were in accordance with the opinion of Rabbi Yehuda HaNasi, doesn’t he say: A homeowner who gives another permission to bring items into his courtyard is not responsible for them unless the homeowner accepts on himself to safeguard them? The mishna does not mention any such acceptance of responsibility. Rav Pappa said: Here we are dealing with the supervisor of the threshing floors, to whom people would entrust their produce. As, since the supervisor says to the owner of the produce: Bring it in and stack it, it is as though he had said to him: Bring it in and I will supervise it for you.
מתני׳ השולח את הבערה ביד חרש שוטה וקטן פטור בדיני אדם וחייב בדיני שמים שלח ביד פקח הפקח חייב
MISHNA: One who sends a fire, i.e., places a burning object, in the hand of a deaf-mute, an imbecile, or a minor is exempt for any damage later caused by the fire according to human laws but liable according to the laws of Heaven. If he sent it in the hand of a halakhically competent person, the halakhically competent person is liable, not the one who sent him.
אחד הביא את האור ואחד הביא את העצים המביא את העצים חייב אחד הביא את העצים ואחד הביא את האור המביא את האור חייב
If one person brought the fire, and one other person subsequently brought the wood, causing the fire to spread, the one who brought the wood is liable for any damage caused. Conversely, if one person first brought the wood, and subsequently one other person brought the fire, the one who brought the fire is liable, since it was he who actually kindled the wood.
בא אחר וליבה המלבה חייב ליבתה הרוח כולן פטורין:
If another came and fanned the flame, and as a result the fire spread and caused damage, the one who fanned it is liable, since he is the proximate cause of the damage. If the wind fanned the flames, all the people involved are exempt, since none of them actually caused the damage.
גמ׳ אמר ר"ל משמיה דחזקיה לא שנו אלא שמסר לו גחלת וליבה אבל מסר לו שלהבת חייב מ"ט מעשיו קא גרמו לו
GEMARA: Reish Lakish says in the name of Ḥizkiyya: They taught that one who sends fire in the hand of a deaf-mute, an imbecile, or a minor is exempt only when he conveyed to him a glowing coal and one of these people fanned it himself and set it alight. But if one conveyed a torch to a deaf-mute, imbecile, or minor, the one who gave it to him is liable. What is the reason for this halakha? The action of the one who gave it to him directly caused the fire to spread.
ורבי יוחנן אמר אפילו מסר לו שלהבת פטור מ"ט צבתא דחרש גרמה לו ולא מחייב עד שימסור לו גווזא
And Rabbi Yoḥanan says: Even if he conveyed a torch to him, he is exempt. What is the reason? It is the tongs of the deaf-mute that caused the damage, since torches do not cause fires on their own. And the one who gives dangerous objects to a deaf-mute is not rendered liable for the damage caused, unless he conveys branches [gavza] to him
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Being human all the way
The Tzaddik HaDor
As the Zohar teaches us – everyone is against or afraid of the idea of there having to be a tzaddik. HaTzaddik, "THE" Tzaddik, HaDor - namely the Tzaddik of "THIS" generation. The Holy Zohar teaches (Zohar I, 28a): "Woe to the world for they do not provide help for the Shechina (Divine Presence) during the exile, or for Moshe (i.e. the Tzaddik), who is always with Her and never moves from Her… Moshe did not die. He is called Adam. Of Adam it is written (Bereishit 2:20), 'And Adam had no helpmate'. This applies to the last exile: Adam – the Tzaddik – has no helpmate. Everyone is against the Tzaddik".
May we all sincerely and wholeheartedly turn to Hashem in prayer and seek out, support and reveal the Shechina hidden within the exile along with Her helpmate 'HaTZaDDiK HaDoR' Amen.
Kol-HaTor The Voice of the Turtle Dove
Kol HaTor - קול התור or "The Voice of the Turtledove" (a reference to Song of Songs 2:12) was written by Rabbi Hillel Rivlin of Shklov, a disciple of the Vilna Gaon . The text deals with the Geulah (Era of Redemption) and describes its signs vis-a-vis an evaluation of a proposed 999 footsteps of the Moshiach’s arrival. The Vilna Gaon believed the number 999 to be intrinsically connected to the idea of Moshiach ben Yosef, he also felt that this number is alluded to in the gematria of his own name. It was first published in Hebrew by Rabbi Menachem Mendel Kasher in 1968 to whom the book was passed down over the generations.
Kol HaTor - קול התור or "The Voice of the Turtledove" (a reference to Song of Songs 2:12) was written by Rabbi Hillel Rivlin of Shklov, a disciple of the Vilna Gaon . The text deals with the Geulah (Era of Redemption) and describes its signs vis-a-vis an evaluation of a proposed 999 footsteps of the Moshiach’s arrival. The Vilna Gaon believed the number 999 to be intrinsically connected to the idea of Moshiach ben Yosef, he also felt that this number is alluded to in the gematria of his own name. It was first published in Hebrew by Rabbi Menachem Mendel Kasher in 1968 to whom the book was passed down over the generations.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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