The Tree of Life - Kuntres Eitz HaChayim Chapter I

 The Tree of Life - Kuntres Eitz HaChayim Chapter I

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, 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 talk about a new government system in Eretz Yisrael! Voting's yes, but a new high Court system, a Sanhedrin, the Great Sanhedrin and the smaller Sanhedrin’s...... Jewish Law in all Eretz Yisrael.

The Tree of Life - Kuntres Eitz HaChayim chapter 1

Source: Chapter I - SIE.org

Kuntres Etz HaChayim (“The Tree of Life”) collected and based on the words of the Rebbeim, our fathers

(Given to the students of [Yeshivas] Tomchei Temimim, may they live, in the month of Menachem Av, 5664 [1904])

“For a mitzvah is a candle, the Torah is light; and ethical admonishment the path of life.” 1We must understand: What is the intent of [the expression] “the path of life”? Is there a path of life other than the Torah and its mitzvos mentioned previously?

[Also requiring explanation is] the analogy of a mitzvah to a candle, and Torah to light. At the beginning of his text, the Shaloh interprets the word ner as referring to a single candle, while the term or refers to a large bonfire. A similar thrust is reflected in our Sages’ statements (Sotah 21a):

Rabbi Menachem the son of Rabbi Yossi expounded: “ ‘For a mitzvah is a candle, the Torah is light.’ The verse used the analogy of a candle for a mitzvah and that of light for the Torah, teaching that just as a candle only offers protection for a brief period, so too, a mitzvah offers protection only temporarily. The Torah, [by contrast,] is described by the analogy of light. Just as the light offers protection forever, so too, the Torah offers protection forever.”

[There is, however, a distinction between the two sources. Our Sages interpret] or as referring to daylight. This is obvious from the continuation of the passage which speaks about the break of dawn. See also Rashi’s commentary. This is not the same as the Shaloh [who interprets or] as a bonfire. Daylight is more powerful than even a great bonfire.

To understand the above, it is necessary to preface 2the explanations given on the [apparent contradiction implied by the following verses]. One verse states: 3 “Whatever G‑d desired, He did,” [which indicates] that the creation [of existence] stems from G‑d’s desire and will. And yet it is also written: 4“With the word of G‑d, the heavens were created.” And [our Sages] say: 5 “The world was created with ten utterances,” indicating that the creation stems from [G‑d’s] utterances and speech, and was not brought into being by will and desire alone.

To explain the above: It is known that every entity possesses matter and form. Matter refers to the actual body of the entity as it exists in general, for example, the heavens in general or the earth in general. Form refers to the configuration and picture of the entity, e.g., that the heavens are round, and the form in which they appear.

The matter of the entity is created through “the word of G‑d,” through the ten utterances of creation. Through the statement: 6“Let there be light,” the light was created something from nothing. And similarly through the statement: “Let there be a firmament,” the firmament was created something from nothing. The manner in which the firmament was formed, its image and its likeness, was brought into being through G‑d’s desire which is not at all revealed through speech or utterances. This is the intent of the statement: “Whatever G‑d desired, He did.”

[On this basis, we can also appreciate] the statement: 7“You made them all with wisdom.” For an entity’s form stems from the quality of wisdom, as reflected in [the words of the blessing]: 8“who has formed man in wisdom.” For [G‑d’s] will and [His] desire are drawn down through the medium of wisdom. In order for His will and His desire to have an effect among the created beings and their separate qualities - [for the created beings] are distinct in their form and image - [His] will enclothed itself in the attribute of wisdom.

This, however, refers to [the attribute of] wisdom which transcends the ten Sefiros, the power of mah in wisdom in which rests Or Ein Sof, G‑d’s infinite light.

The source of wisdom in the supernal realms is “the dark light,” 9the vector of measurement, concerning which is applied the verse: 10“Who has measured the waters in the hollow of His hand?” For through the attribute of wisdom was determined the measure of every created being, how and what it would be, according to G‑d’s will and desire.

On this basis, we can understand the statements of the Etz Chayim that the unity of Abba V’Imah - [the supernal father and mother, the attributes of Chochmah, wisdom, and Binah, understanding] - is constant.

On the surface, since the life energy for the worlds is dependent on the word of G‑d, [i.e., the attribute of Malchus, one might ask]: why is it necessary for there to be a constant union of the supernal father and mother?

On the basis of the above, it can be understood. For “You made them all with wisdom,” [i.e., from the attribute of wisdom] form is drawn down [to every one of the created beings]. This is alluded to by the verse: 11Ve'atah Mechayeh Es Kulam , “And You grant life to all.” The Zohar (the beginning of Parshas Tetzaveh, p. 179b) interprets this as meaning “The sublime light and the lower light are unified as one.” The vav [which begins the verse] represents drawing down [influence] from G‑d’s desire and sublime wisdom to the attribute of speech, [Malchus,] which is referred to as Atah 12so that [He can] “grant life to all.”

The reason why matter was created through utterances and speech instead of everything being created through G‑d’s desire and will alone, is that were this to be so, there would not be a revelation from nothing to something. Instead, the world would be entirely nullified; its existence [would not have been felt at all]. (It would have been like the world of Atzilus, or like the hidden worlds [above Atzilus] which are nullified entirely. They would not have become creations of the revealed worlds.) This would come as a result of receiving [influence directly from the attribute of] wisdom which is characterized by bittul, to the extent that “He and His life-force are one.” 13

Instead, the essence of the revelation of yesh, [seemingly independent existence,] comes about through G‑d’s speech. As it is written: 14“He commanded and they were created.” “Commanded” refers to the commandments of the king.

(It is possible to explain that the concept of a commandment applies only with regard to a person who is uplifted and has sovereignty and dominion, as reflected by the verse: 15“The word of the king is dominion,” for he commands and decrees. The parallel to this in the spiritual realms is the sublime attribute of speech, the attribute of Malchus.)

[This is implied by the verse:] 16“Your Kingship is a kingship over all worlds,” for “there is no king without a nation.” 17The attribute of Malchus represents the quality of upliftedness and distance, i.e., that [the higher spiritual attributes] will not shine forth and be revealed, only the attribute of Malchus, which is [described with the analogy of] merely a name. 18 (“The word of G‑d” becomes [enclothed] within the inner dimensions of the created beings, for it is the active force within the activity, the ray of G‑dliness which actually brings the created beings into existence, as explained in other sources. 19Nevertheless, the fact that [G‑d’s] speech brings [the worlds] into existence comes about because of the uplifted and exalted dimension of Malchus.

[To explain by analogy, take] the word of a king. The fact that a king’s word and his command have an effect within his country results from his uplifted and exalted quality, that he rules and has dominion over [his subjects]. 20There is a parallel to this motif in the spiritual realms. The fact that [the worlds] are actually brought into being by [G‑d’s] speech is because of the quality of exaltedness possessed by Malchus. Thus the essential power to create stems from the exaltedness of Malchus, 21and it is with this power that the creation is brought into being through G‑d’s speech.

The reference to [Malchus as] a name appears to me to relate to the letters of sublime speech, for a name involves letters.

Or it is more likely to explain that the name refers to the encompassing light that shines from [His] exaltedness which represents the fundamental force that brings [existence] into being. And G‑d’s speech is the ray from His name that [actually] brings [existence] into being.

[This is implied by the expression:] 22“His name is exalted alone.” Even His name is exalted [above creation]. It is only “His glory” [which is “upon the earth and the heavens.”]

This [is the intent of saying that the creation is] yesh meiayin, “something from nothing.” The source of the life energy drawn down into the worlds is ayin, nothingness. 23For it is only a ray, [merely] a name. From this comes the revelation of yesh, [seemingly independent existence].

The ultimate intent of the creation yesh meiayin is for the yesh to be subjugated to the ayin. This is the ultimate intent of the creation of the worlds, for “the Holy One, blessed be He, desired that He possess a dwelling in the lower worlds,” 24that the lowly creations become a medium and resting place for His presence and become a dwelling for Him. [This implies] that they must be characterized by bittul (self-nullification) [that will be so thorough] that they are capable of becoming a medium and a dwelling for Him, and through them G‑d’s light will shine on the earthly plane. [It is written:] 25“As the beauty of a man [is expressed] when he dwells in his home,” [i.e., it is in a person’s home that his essential qualities are revealed]. Similarly, with regard to G‑d, He desired “a dwelling in the lower realms,” that G‑dliness be revealed on this material plane - that the glory of G‑d be revealed in this realm just as it is revealed in the spiritual realms, as will be manifest in the Era of the Redemption when “they shall see eye to eye [the return of G‑d to Zion].” 26(For the essential revelation will come in the Era of the Redemption. In microcosm, however, there can be a foreshine [of this revelation] to every individual within his soul and within his portion of the world, as explained in other sources. )

This [future revelation] is dependent on our lifelong task. The Divine service of the present era will bring about the revelations of the Era of the Redemption. [The motif is described as follows: ”’Today to perform them,’ 27tomorrow to receive the reward for them.” 28And it is one who labors on the days before the Shabbos who will eat on the Shabbos. 29

Every Jew has a portion in the World to Come. 30Therefore every Jew must bring about his own self-nullification, bittul hayesh, and draw down the revelation of the light of G‑d in his portion. This involves drawing down “Whatever G‑d desired,” into what “He made in heaven and earth;” i.e., for every [one of the created beings] possesses a form and a design that stems from G‑d’s will and His desire. This generates the potential for the yesh that stems from [G‑d’s] speech to be nullified.

[The connection between our Divine service and the concept of form, referred to as tziyur or tzorah is reflected in the fact that] the term yetzirah, “forming,” is used with reference to the Jewish people [coming into existence], as it is written: 31“The one who formed you, O Israel.” This grants the potential for [Israel] to “struggle with angels [and men and prevail].” 32And for this reason, it is written: 33 “And G‑d, the L-rd, formed man,” employing the full name of G‑d. 34 For the form is drawn down from G‑d’s desire [as expressed through the medium of] the sublime Chochmah. (Note the explanation of this concept in the series of maamarim entitled BeShaah SheHikdimu, 5663, and [in particular, the explanation of] the life energy that is drawn down from the attribute of Chochmah in the maamar entitled VehaChochmah Taoz LeChacham.)

The word vayitzar, “formed,” in the above verse is written with two yuddim, because the form with which man is endowed is drawn down from a very high source. As it says in the Adra Rabbah (p. 141b), the writing of vayitzar with two yuddim involves the mystic secret of Atika Kadisha and the mystic secret of Za’er Anpin. (And as stated in the text Panim Meiros in the name of Rav Chayim Vital, Atika Kadisha formed Za’er Anpin in its image.) Therefore the primary concept of bittul hayesh applies with regard to man. For in order for the bittul to affect the yesh, it must be drawn down from a very high source. See the explanation of this concept in Likkutei Torah, the maamar entitled Shuvah Yisrael,ch. 3.

Synopsis: The mitzvos are described with the analogy of a candle and the Torah with the analogy of light. A preface is made that the creation of matter stems from [G‑d’s] utterances and speech, while the creation of form stems from His desire and will as they are enclothed in His Chochmah (wisdom). The revelation of yesh (seemingly independent existence) comes from speech. (Speech is identified with the concept of a name.) The ultimate intent is that [the yesh] should be batel (nullified) to ayin (nothingness). This is possible because of the form which is drawn down from [G‑d’s] desire and will.

FOOTNOTES

1.

Mishlei 6:23.

2.

See the maamar entitled Ner Chanukah Mitzvah... in Torah Or, and the maamar entitled VaYakam Eidus BeYaakov, 5700.

3.

Tehillim 135:6.

4.

Ibid. 33:6.

5.

Avos 5:1.

6.

Bereishis 1:3.

7.

Tehillim 104:24.

8.

Siddur Tehillat HaShem, p. 6.

9.

Zohar, Vol. I, p. 18b.

10.

Yeshayahu 40:12.

11.

Nechemiah 9:6.

12.

[For this word refers to the letters from Aleph to Taf The hei refers to the five organs of speech, or alternatively, to breath which is necessary for speech]

13.

Tikkunei Zohar, Hakdamah 3b.

14.

Tehillim 148:5.

15.

Koheles 8:4.

16.

Tehillim 145:13.

17.

Tanya, Shaar HaYichud VehaEmunah, ch. 7.

18.

[The intent is that a name refers to the aspect of a person that relates to others. For when a person is alone, he does not require a name. Accordingly, a name does not reflect the essence of a person’s qualities, merely the way they are perceived. The person’s essence remains self-contained, never truly expressed to others.]

19.

[And as the Alter Rebbe explains in Tanya, Shaar HaYichud VehaEmunah, ch. 1, this creative force is present within the created beings and maintains their existence. If it would depart from them, their existence would cease entirely. This would cause one to think that Malchus involves closeness and connection.]

20.

[A king’s commands reflect the manner in which he extends himself outward and relates to his subjects. But even when he extends himself, he still retains a certain aspect of distance, as reflected in the fact that his directives are given as commands and orders to be dutifully obeyed, rather than suggestions which one accepts voluntarily. And it is precisely because they are issued as commands that they are obeyed.]

21.

See the additions to Torah Or, the beginning of Parshas Vayakhel, and the maamar entitled HaChodesh HaZeh Lachem, 5700.

22.

Tehillim 148:13.

23.

[In many sources, it is explained that the creation is described as coming yesh meiayin, “something from nothing,” because the source for the creation is too transcendent to be perceived by our material senses. We cannot grasp it, and therefore refer to it as ayin, nothingness.
Here, the maamar is explaining that the immediate source for the creation is being described as nothingness, because when compared to the levels above it, it is of no substance. It is merely a ray and a name, and not an entity of substance.]

24.

Tanchuma, Parshas Naso, sec. 16, cited in Tanya, ch. 36.

25.

Yeshayahu 44:13.

26.

Ibid., 52:8.

27.

Devarim 7:11.

28.

Cf. Avodah Zarah 3a.

29.

Ibid. [The Talmud is referring to the analogy which compares the present era to the days of the week, and the Era of the Redemption to the Shabbos. One who prepares during the present era through Divine service will partake of the revelations of G‑dliness in that future time.]

30.

Sanhedrin 10:1.

31.

Yeshayahu 43:1.

32.

Bereishis 32:29.

33.

Ibid., 2:7.

34.

I.e., both the name Havayah and the name Elokim.

By Rabbi Sholom DovBer Schneerson; Translated by Eliyahu Touger

By Rabbi Sholom Dovber Schneerson; Translated by Rabbi Eliyahu Touger

More from Rabbi Sholom DovBer; Translated Eliyahu Touger Schneerson  |  RSS

© Copyright, all rights reserved. The content on this page is provided by our content partner, Chabad.org. If you enjoyed this article, we encourage you to distribute it further, provided that you comply with Chabad.org's copyright policy.

Source: Chapter I - SIE.org

Everyone, with whatever background Christians, Muslims, Hindus etc. if they like the do Teshuva out of the feeling that they feel so much home with the Jews, to be with the Jews we invite to join us?

Bet Yisrael has 'no problem' if people study learns from the NT. As long they put away 'Avoda Zara' complete. Believe the most important person of the NT is a Tsaddik.

What Is a Tzaddik?

Being human all the way

By Tzvi Freeman

Or believe he is the Tzaddik HaDor of the generation of the time of the NT.

When we, Jews and Ephraim, do real Teshuva the Chesed, it is pure Love, the base of our being shall bring unity. Read YeshaYahu 11.....?


Beit Yisrael International.
Become a member.

Get the Membership from Beit Yisrael! ‘How to become a Righteous of the Nations (Ultra-Orthodox Chassidic Lost Tribes of Efrayim/‘Ger Toshav‘) click: Beit yisrael international

Shulchan Aruch Harav

The Alter Rebbe's Shulchan Aruch - Code of Jewish Law

By Rabbi Schneur Zalman of Liadi

With this modern translation of the Shulchan Aruch Harav, the English-reading public can study Jewish law as taught by Rabbi Shneur Zalman of Liadi, the Alter Rebbe, from the original source.

Come and join our Facebook group:

Har HaBait Jewish Sovereign for all Israel

Free download 
google Play 

Tehillim Ohel Yosef Yitzchak

Abraham Makovetsky

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.

click:

42 Journeys of the Soul

The Messianic age will elevate the entire universe, including all the spiritual realms.

From the teachings of Rabbi Schneur Zalman of Liadi; adapted by Yitzchak Wagshul

Don't make dogma's out of it. But elevate your souls by learning the Mitzvot surrounded by the Jewish Halakhot. 
And the teachings of Chassidut by the Chassidim.

That we may hold on the 'right understanding' in our 'travel' through the 'dessert' our 'diaspora':

click: 

What Is Kabbalah?

The Soul of Judaism

By Tzvi Freeman

Click:

What Is Chassidut?

Teachings from the core essence

By Tzvi Freeman

Click:

What Is Chabad?

Do-It-Yourself Judaism

By Tzvi Freeman

Click: 

What Is a Tzaddik?

Being human all the way

By Tzvi Freeman

Click:

The Tzaddik HaDor

And…… to all Jews and Ephraimites:

Pirkei Avot 6:10

Dr. Joshua Kulp


חֲמִשָּׁה קִנְיָנִים קָנָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְעוֹלָמוֹ, וְאֵלּוּ הֵן, תּוֹרָה קִנְיָן אֶחָד, שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד, אַבְרָהָם קִנְיָן אֶחָד, יִשְׂרָאֵל קִנְיָן אֶחָד, בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד. תּוֹרָה מִנַּיִן, דִּכְתִיב (משלי ח), ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז. שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (ישעיה סו), כֹּה אָמַר ה' הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי אֵי זֶה בַיִת אֲשֶׁר תִּבְנוּ לִי וְאֵי זֶה מָקוֹם מְנוּחָתִי, וְאוֹמֵר (תהלים קד) מָה רַבּוּ מַעֲשֶׂיךָ ה' כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ. אַבְרָהָם קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (בראשית יד), וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ. יִשְׂרָאֵל קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (שמות טו), עַד יַעֲבֹר עַמְּךָ ה' עַד יַעֲבֹר עַם זוּ קָנִיתָ, וְאוֹמֵר (תהלים טז) לִקְדוֹשִׁים אֲשֶׁר בָּאָרֶץ הֵמָּה וְאַדִּירֵי כָּל חֶפְצִי בָם. בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (שמות טו), מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ ה' מִקְּדָשׁ ה' כּוֹנְנוּ יָדֶיךָ. וְאוֹמֵר (תהלים עח) וַיְבִיאֵם אֶל גְּבוּל קָדְשׁוֹ הַר זֶה קָנְתָה יְמִינוֹ:

Five possessions did the Holy Blessed One, set aside as his own in this world, and these are they: The Torah, one possession; Heaven and earth, another possession; Abraham, another possession; Israel, another possession; The Temple, another possession. 1a) The Torah is one possession. From where do we know this? Since it is written, “The Lord possessed (usually translated as ‘created’) me at the beginning of his course, at the first of His works of old” (Proverbs 8:22). 2a) Heaven and earth, another possession. From where do we know this? Since it is said: “Thus said the Lord: The heaven is My throne and the earth is My footstool; Where could you build a house for Me, What place could serve as My abode? (Isaiah 66:1) And it says: “How many are the things You have made, O Lord; You have made them all with wisdom; the earth is full of Your possessions” (Psalms 104:24). 3a) Abraham is another possession. From where do we know this? Since it is written: “He blessed him, saying, “Blessed by Abram of God Most High, Possessor of heaven and earth” (Genesis 15:19). 4a) Israel is another possession. From where do we know this? Since it is written: “Till Your people cross over, O Lord, Till Your people whom You have possessed” (Exodus 15:16). And it says: “As to the holy and mighty ones that are in the land, my whole desire (possession) is in them” (Psalms 16:3). 5a) The Temple is another possession. From where do we know this? Since it is said: “The sanctuary, O lord, which your hands have established” (Exodus 15:17”, And it says: “And He brought them to His holy realm, to the mountain, which His right hand had possessed” (Psalms 78:54).

 

I like to call out to all my Jewish friends:

Zechariah 8:23

 

23So said the Lord of Hosts: In those days, when ten men of all the languages of the nations shall take hold of the skirt of a Jewish man, saying, "Let us go with you, for we have heard that God is with you."		כגכֹּֽה־אָמַר֘ יְהֹוָ֣ה צְבָאוֹת֒ בַּיָּמִ֣ים הָהֵ֔מָּה אֲשֶׁ֚ר יַֽחֲזִ֙יקוּ֙ עֲשָׂרָ֣ה אֲנָשִׁ֔ים מִכֹּ֖ל לְשֹׁנ֣וֹת הַגּוֹיִ֑ם וְֽהֶחֱזִ֡יקוּ בִּכְנַף֩ אִ֨ישׁ יְהוּדִ֜י לֵאמֹ֗ר נֵֽלְכָה֙ עִמָּכֶ֔ם כִּ֥י שָׁמַ֖עְנוּ אֱלֹהִ֥ים עִמָּכֶֽם:
ten men: from the seventy nations. This equals seven hundred for each corner. For the four corners of the tallith there will be two thousand and eight hundred.		עשרה אנשים: משבעים לשון הרי שבע מאות לכל כנף וכנף הרי לד' כנפי הטלית אלפים ושמונ' מאו':

That may come in fulfillment in our days:

Our souls are bearing the ‘sparks’ (divine aspects) of Messiah.

It is forbidden to pray to bow down to any other (god), and/or messiah, and/or before any image or to lift up a human being as a god…… or to put any other (god), and/or messiah, and/or any image before or instead or between HaShem and us. ('It suf')

“The redemption will come about only through the study of the Torah. And the essential redemption depends upon the study of the Kabbalah” According to: R. ELIYAHU, THE VILNA GAON (Evven Shelemah (a ‘complete, without defect stone’) 11:3)

When Yehuda and Ephraim come to unity (again) Messiah Ben Joseph 'died' and Messiah Ben David shall be revealed and anointed by the Israeli people as the Messiah-King of Israel. As YeshaYahu is teaching:

Isa 11:9 – 16 They do no evil nor destroy in all My set-apart mountain, for the earth shall be filled with the knowledge of Adonai as the waters cover the sea.

Rashi: knowledge of the Lord: [lit.] to know the Lord.

10 And on that day, there shall be a Root of Yishai, standing as a banner to the people. Unto Him the nations shall seek, and His rest shall be esteem.

Rashi: as a banner for peoples: that peoples should raise a banner to gather to him.

11 And it shall be in that day that Adonai sets His hand again a second time to recover the remnant of His people who are left, from Ashshur and from Mitsrayim, from Pathros and from Kush, from Ěylam and from Shin‛ar, from Ḥamath and from the islands of the sea.

Rashi: a second time: Just as he acquired them from Egypt, when their redemption was absolute, without subjugation, but the redemption preceding the building of the Second Temple is not counted, since they were subjugated to Cyrus.

and from the islands of the sea: the islands of the Kittim, the Romans, the descendants of Esau.

And he shall raise a banner: Perka, perche in O.F. [i.e., the verse is literally referring to the pole upon which the banner is attached.] And it shall be for a sign to gather to him and to bring the exiles of Israel to Him as a present.

12 And He shall raise a banner for the nations, and gather the outcasts of Yisra’ěl, and assemble the dispersed of Yehuḏa from the four corners of the earth.

13 And the envy of Ephrayim shall turn aside, and the adversaries of Yehuḏa be cut off. Ephrayim shall not envy Yehuḏa, and Yehuḏa not trouble Ephrayim.

Rashi: Ephraim shall not envy Judah: The Messiah, the son of David, and the Messiah, the son of Joseph, shall not envy each other.

14 But they shall fly down upon the shoulder of the Philistines toward the west; together they plunder the people of the east, their hand stretching forth on Eḏom and Mo’aḇ, and the children of Ammon shall be subject to them.

Rashi: And they shall fly of one accord against the Philistines in the west: Heb. בְכָתֵף. Israel will fly and run of one accord against the Philistines who are in the west of Eretz Israel and conquer their land. [כָּתֵף, lit. a shoulder, is used in this case to denote unity. The word שֶׁכֶם, also lit. a shoulder, is used in a similar sense.] Comp. (Hoshea 6:9) “They murder on the way in unison (שֶׁכְמָה) ”; (Zeph. 3:9) “One accord (שְׁכֶם אֶחָד).” And so did Jonathan rendered it: And they shall join in one accord to smite the Philistines who are in the west.

and the children of Ammon shall obey them: As the Targum states: Will hearken to them. They will accept their commandments over them.

15 And Adonai shall put under the ban the tongue of the Sea of Mitsrayim, and He shall wave His hand over the River with the might of His Spirit, and shall strike it in the seven streams, and shall cause men to tread it in sandals.

Rashi: And… shall dry up: [lit. shall cut off] to dry it, so that the exiles of Israel will pass through it from Egypt.

over the river: The Euphrates River, for the exiles from Assyria to cross.

with the strength of His wind: Heb. בַּעְיָם. This is hapax legomenon in Scripture, and according to the context it can be interpreted as “with the strength of His wind.”

into seven streams: into seven segments, for the aforementioned seven exiles: from Assyria and from Egypt, etc. Those from the islands of the sea are not from that side.

and He shall lead: the exiles within it.

with shoes: on dry land.

16 And there shall be a highway for the remnant of His people, those left from Ashshur, as it was for Yisra’ěl in the day when he came up from the land of Mitsrayim.

Rashi: And there shall be a highway: in the midst of the water for the remnant of His people.

Please Judah if a righteous gentile tries ‘to grasp your ‘tsi-sit’ and say:  "Let me go with you, for I have heard that God is with you." Open your heart for him/her and share all our Torah. The Torah of Moshe Rabbeinu as it is written and spared and is teaches in the Tanach and all scripture of Rabbinical Judaism………

Read my story: 

Ariel your Representee, Representee of Ephraim and adviser (not a rabbi but friendly adviser) of Bet Yisrael international on the Har HaBayit.

click: Welcome To Beit Yisrael

Beit Yisrael International (Ephraim, The Lost sheep from the House of Israel), Meditate and Realization of Chassidut Torah Teachings – The Strong foundation is based on Chabad teachings ( i.e The purpose of creation is to Bringing Heavens Down to Earth and to make Most High a dwelling place here on earth) and its pillars is based on the true concept of the Breslov Teachings ( in the context of Seventh Pillar of Tzaddik ) by following the Jewish Halacha Principles of Shulchan Aruch Halacha.

The Global Community Torah (sefaria.org)

Your Gift. Your Impact.

When you give to Sefaria, you’re powering a living library of more than 3,000 years of Jewish texts. Donate today and support the future of Jewish learning, innovation, and conversation.

CHABAD LUBAVITCH

About Chabad-LubavitchThe RebbeThe OhelChabad-Lubavitch NewsChabad Locator

Donate to ChaBaD

 click:

LEARN HOW TO READ THE BIBLE IN HEBREW ONCE AND FOR ALL

click:

Ulpan and Hebrew Learning Resources Online

Petition click: 1 Million for a Jewish Temple Mount!

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.

click:

Purchasing Tefillin - A Buyer’s Guide