Yehoshua (Joshua): Chapter 5

 Yehoshua (Joshua): Chapter 5

Together, Yehuda and Ephraim, we dedicate our learning in memory of the lives lost, and with prayers for the safe return of those held captive and for everyone affected by the ongoing violence in Israel. Everyday soldiers die. Please Pray that we stop the 'old politic' game and that the fighting goes on until all Eretz Yisrael is Jewish Sovereign and all terrorists are dead in and around Eretz Yisrael! Eretz Yisrael completely liberated.....! Then let us start to Pray and to talk about a new government system in Eretz Yisrael! That every Jew and non-Jew has to accept and respect Jewish Law. Voting's yes, but a new high Court system, a Sanhedrin, the Great Sanhedrin and the smaller Sanhedrin’s...... Jewish Law in all Eretz Yisrael. Praying for the Restoration of the Kingdom of Ephraim her unification with Yehuda so that we may become a real blessing for the whole world as it was in the time of the Kingdom of HaMeleg David.

וַיְהִ֣י כִשְׁמֹ֣עַ כָּל־מַלְכֵ֣י הָֽאֱמֹרִ֡י אֲשֶׁר֩ בְּעֵ֨בֶר הַיַּרְדֵּ֜ן יָ֗מָּה וְכָל־מַלְכֵ֚י הַֽכְּנַעֲנִי֙ אֲשֶׁ֣ר עַל־הַיָּ֔ם אֵ֠ת אֲשֶׁר־הוֹבִ֨ישׁ יְהֹוָ֜ה אֶת־מֵ֧י הַיַּרְדֵּ֛ן מִפְּנֵ֥י בְנֵֽי־יִשְׂרָאֵ֖ל עַד־עָבְרָ֑ם וַיִּמַּ֣ס לְבָבָ֗ם וְלֹא־הָ֨יָה בָ֥ם עוֹד֙ ר֔וּחַ מִפְּנֵ֖י בְּנֵֽי־יִשְׂרָאֵֽל:

1

And it came to pass, when all the kings of the Amorites, who were on the side of the Jordan westward, and all the kings of the Canaanites who were by the sea, heard that the Lord had dried up the waters of the Jordan from before the children of Israel until they had passed over, that their heart melted, nor was there spirit in them anymore, because of the children of Israel.

רש"י

Rashi

אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן יָמָּה: לְצַד שֶׁעָבְרוּ בְּנֵי יִשְׂרָאֵל, הוּא צַד שֶׁל מַעֲרָבִי, וְעַד עַכְשָׁיו הָיוּ בְּעֵבֶר מִזְרָחִי.

who were on the side of the Jordan westward: on the side to which the children of Israel had crossed, i.e. the west side. And previously, they had been on the east side.

ב

בָּעֵ֣ת הַהִ֗יא אָמַ֚ר יְהֹוָה֙ אֶל־יְהוֹשֻׁ֔עַ עֲשֵֹ֥ה לְךָ֖ חַֽרְב֣וֹת צֻרִ֑ים וְשׁ֛וּב מֹ֥ל אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל שֵׁנִֽית:

2

At that time the Lord said to Joshua, Make for yourself sharp knives, and circumcise again the children of Israel the second time.

רש"י

Rashi

חַרְבוֹת צֻרִים: כְּתַּרְגּוּמוֹ: אִזְמְלָוָן חֲרִיפִין, וְכֵן (תהלים פט מד): אַף תָּשִׁיב צוּר חַרְבּוֹ, כְּשֶׁהַחֲרִיפוּת נֶהְפָּךְ לַצְּדָדִין וְאֵינוֹ חוֹתֵךְ יָפֶה, וְכֵן (ישעיהו נד יז): כָּל כְּלִי יוּצַר עָלַיִךְ.

sharp knives: חרבות צרים, according to Targum, sharp knives, also “You have turned back the edge of his sword.” When the sharp edge is turned sideways and does not cut well. And so: “Every weapon which will be sharpened against you.”

שֵׁנִית: שֶׁמָּלוּ כְּבָר בְּלֵיל יְצִיאָתָם מִמִּצְרַיִם קָהָל גָּדוֹל יַחַד, וְזוֹ פַּעַם שֵׁנִית, שֶׁכָּל הָאַרְבָּעִים שָׁנָה שֶׁהָיוּ בַּמִּדְבָּר לֹא נָשְׁבָה לָהֶם רוּחַ צְפוֹנִית וְלֹא הָיָה לָהֶם יוֹם נוֹחַ לָמוּל, כְּמוֹ שֶׁשָּׁנִינוּ בִּיבָמוֹת (עא ב). וְרַבּוֹתֵינוּ אָמְרוּ (שם): שֵׁנִית זוֹ פְּרִיעַת מִילָה שֶׁלֹּא נִתְּנָה לְאַבְרָהָם אָבִינוּ.

the second time: for they had already circumcised a large assembly on the night of their departure from Egypt, and this was the second time, for the entire forty years that they were in the desert, the north wind did not blow for them, and they did not have any day suitable for circumcision, as we learned in Job. Our Rabbis state, however, “ ‘the second time’ refers the uncovering the corona at circumcision,” [i.e. splitting the membrane and pulling it back] which Abraham was not commanded to do.

ג

וַיַּעַשׂ־ל֥וֹ יְהוֹשֻׁ֖עַ חַֽרְב֣וֹת צֻרִ֑ים וַיָּ֙מָל֙ אֶת־בְּנֵ֣י יִשְׂרָאֵ֔ל אֶל־גִּבְעַ֖ת הָֽעֲרָלֽוֹת:

3

And Joshua made for himself sharp knives, and circumcised the children of Israel at the hill of the foreskins.

רש"י

Rashi

גִּבְעַת הָעֲרָלוֹת: עַל שֵׁם הַמְּאוֹרָע נִקְרָא, שֶׁנַּעֲשָׂה כְּמִין גִּבְעָה.

the hill of the foreskins: It was given this appellation to commemorate the event, because the foreskins were made into a sort of mound, or hillock.

ד

וְזֶ֥ה הַדָּבָ֖ר אֲשֶׁר־מָ֣ל יְהוֹשֻׁ֑עַ כָּל־הָעָ֣ם הַיֹּצֵא֩ מִמִּצְרַ֨יִם הַזְּכָרִ֜ים כֹּ֣ל | אַנְשֵׁ֣י הַמִּלְחָמָ֗ה מֵ֚תוּ בַמִּדְבָּר֙ בַּדֶּ֔רֶךְ בְּצֵאתָ֖ם מִמִּצְרָֽיִם:

4

And this is the reason why Joshua did circumcise: All the people that came out of Egypt, that were males, all the men of war, had died in the desert by the way after they came out of Egypt.

רש"י

Rashi

וְזֶה הַדָּבָר: עַל יְדֵי דִּבּוּר מָל אוֹתָם, אָמַר לָהֶם: סְבוּרִים אַתֶּם לִירַשׁ אֶת הָאָרֶץ עֲרֵלִים, לֹא כָּךְ נֶאֱמַר לְאַבְרָהָם (בראשית יז ט): וְאַתָּה אֶת־בְּרִיתִי תִשְׁמֹר וְגוֹמֵר (שם שם ח), וְנָתַתִּי לְךָ וּלְזַרְעֲךָ אַחֲרֶיךָ אֵת אֶרֶץ מְגֻרֶיךָ.

Now this is the reason: Through speech he circumcised them. He said to them, “Do you expect to inherit the land while being uncircumcised? Was it not thus stated to Abraham: 'And you shall keep my covenant etc. And I shall give to you and to your seed after you the land of your sojournings?’ ”

כָּל הָעָם הַיּוֹצֵא: לֹא הָיָה אֶחָד מֵהֶם כָּאן, שֶׁכֻּלָּם מֵתוּ, וְהֵם הָיוּ מוּלִים, שֶׁנֶּאֱמַר: כִּי מֻלִים הָיוּ.

all the people that came out: Not one of them was here, for they had all died, and they were circumcised, as it is stated: for… were circumcised.

ה

כִּֽי־מֻלִ֣ים הָי֔וּ כָּל־הָעָ֖ם הַיֹּֽצְאִ֑ים וְכָל־הָ֠עָ֠ם הַיִּלֹּדִ֨ים בַּמִּדְבָּ֥ר בַּדֶּ֛רֶךְ בְּצֵאתָ֥ם מִמִּצְרַ֖יִם לֹא־מָֽלוּ:

5

For all the people that came out were circumcised, but all the people that were born in the wilderness by the way as they came forth out of Egypt, they had not circumcised.

רש"י

Rashi

לֹא מָלוּ: כְּמוֹ שֶׁפֵּירַשְׁתִּי, שֶׁלֹּא נָשְׁבָה רוּחַ צְפוֹנִית, וְהֵם שֶׁמָּלוּ עַכְשָׁיו.

they had not circumcised: as I explained, that the north wind had not blown, and they were the ones who were circumcised now.

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ו

כִּ֣י | אַרְבָּעִ֣ים שָׁנָ֗ה הָֽלְכ֣וּ בְנֵֽי־יִשְׂרָאֵל֘ בַּמִּדְבָּר֒ עַד־תֹּ֨ם כָּל־הַגּ֜וֹי אַנְשֵׁ֚י הַמִּלְחָמָה֙ הַיֹּֽצְאִ֣ים מִמִּצְרַ֔יִם אֲשֶׁ֥ר לֹא־שָֽׁמְע֖וּ בְּק֣וֹל יְהֹוָ֑ה אֲשֶׁ֨ר נִשְׁבַּ֚ע יְהֹוָה֙ לָהֶ֔ם לְבִלְתִּ֞י הַרְאוֹתָ֣ם אֶת־הָאָ֗רֶץ אֲשֶׁר֩ נִשְׁבַּ֨ע יְהֹוָ֚ה לַֽאֲבוֹתָם֙ לָ֣תֶת לָ֔נוּ אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּדְבָֽשׁ:

6

For the children of Israel walked forty years in the wilderness, until all the people, the men of war, that came out of Egypt, were consumed, those who did not listen to the voice of the Lord, to whom the Lord had sworn that He would not show them the land, which the Lord had sworn to their forefathers that He would give us, a land that flows with milk and honey.

ז

וְאֶת־בְּנֵיהֶם֙ הֵקִ֣ים תַּחְתָּ֔ם אֹתָ֖ם מָ֣ל יְהוֹשֻׁ֑עַ כִּֽי־עֲרֵלִ֣ים הָי֔וּ כִּ֛י לֹא־מָ֥לוּ אוֹתָ֖ם בַּדָּֽרֶךְ:

7

And their children, whom he raised up in their stead, them Joshua circumcised, for they had not circumcised them by the way.

רש"י

Rashi

וְאֶת בְּנֵיהֶם הֵקִים תַּחְתָּם: וְאֶת בְּנֵיהֶם שֶׁהֵקִים תַּחְתֵּיהֶם, הֵם הַיִּלּוֹדִים בַּמִּדְבָּר, אוֹתָם מָל יְהוֹשֻׁעַ.

And their children whom he raised up in their stead: i.e. And their children whom he raised up in their stead, (they are the ones who were born in the desert) them Joshua circumcised.

ח

וַיְהִ֛י כַּֽאֲשֶׁר־תַּ֥מּוּ כָל־הַגּ֖וֹי לְהִמּ֑וֹל וַיֵּֽשְׁב֥וּ תַחְתָּ֛ם בַּֽמַּֽחֲנֶ֖ה עַ֥ד חֲיוֹתָֽם:

8

And it was, when all the people were finished being circumcised, that they remained in their places in the camp, until they recovered.

רש"י

Rashi

וַיֵּשְׁבוּ תַּחְתָּם: (תַּרְגּוּם:) בַּאֲתַרְהוֹן, וְלֹא צָרוּ עַל הָעִיר.

and they remained in their places: in their places (Jonathan) and they did not besiege the city.

עַד חֲיוֹתָם: מִן הַמַּכָּה.

until they recovered: from the wound.

ט

וַיֹּ֚אמֶר יְהֹוָה֙ אֶל־יְהוֹשֻׁ֔עַ הַיּ֗וֹם גַּלּ֛וֹתִי אֶת־חֶרְפַּ֥ת מִצְרַ֖יִם מֵֽעֲלֵיכֶ֑ם וַיִּקְרָ֞א שֵׁ֣ם הַמָּק֚וֹם הַהוּא֙ גִּלְגָּ֔ל עַ֖ד הַיּ֥וֹם הַזֶּֽה:

9

And the Lord said to Joshua, This day have I rolled away the reproach of Egypt from you. And he called the name of the place Gilgal to this day.

רש"י

Rashi

גַּלּוֹתִי: הֲסִירוֹתִי אֶת חֶרְפַּת מִצְרַיִם, שֶׁהָיוּ אוֹמְרִים: רְאוּ כִּי רָעָה נֶגֶד פְּנֵיכֶם, כּוֹכָב אֶחָד יֵשׁ שֶׁשְּׁמוֹ 'רָעָה' וְהוּא סִימָן שֶׁל דָּם, רוֹאִין אָנוּ אוֹתוֹ עֲלֵיכֶם בַּמִּדְבָּר, וְהוּא שֶׁאָמַר משֶׁה בַּמִּדְבָּר (שמות לב יב): לָמָּה יֹאמְרוּ מִצְרַיִם לֵאמֹר בְּרָעָה הוֹצִיאָם, וְהֵם אֵינָם יוֹדְעִים שֶׁהוּא דַּם מִילָה, וּכְשֶׁמָּלוּ בִּימֵי יְהוֹשֻׁעַ וּבָא אוֹתוֹ הַדָּם הוּסְרָה אוֹתָהּ הַחֶרְפָּה שֶׁעֲדַיִין עֵרֶב רַב שֶׁעָלוּ עִמָּהֶם הָיוּ מוֹנִים לָהֶם, כָּךְ דָרַשׁ רַבִּי משֶׁה הַדַּרְשָׁן.

have I rolled away: I removed the reproach of the Egyptians who had said, “See that ‘Ra-ah’ is before your faces. There is a star named ‘Ra-ah’ which is a symbol of blood. We see it over you in the desert.” And that is what Moses said in the desert, “Why should the Egyptians say, With ‘Ra-ah’ He took them out.” But they did not know that that was the blood of circumcision. And when they circumcised in Joshua’s time, and that blood came, that reproach was removed, for the vast multitude which had gone up with them were still vexing them. In this manner, Rabbi Moses the preacher expounded.

גַּלּוֹתִי: הֲסִירוֹתִי, כְּמוֹ: (תהלים קיט כב), גַּל מֵעָלַי חֶרְפָּה: (בראשית כט י), וַיָּגֶל אֶת הָאֶבֶן.

have I rolled away: גלותי - I have removed, like “(גל) Remove [or roll away] from me reproach and shame.” “ (ויגל) and he rolled off [or removed] the stone.”

י

וַיַּֽחֲנ֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל בַּגִּלְגָּ֑ל וַיַּֽעֲשֹ֣וּ אֶת־הַפֶּ֡סַח בְּאַרְבָּעָה֩ עָשָֹ֨ר י֥וֹם לַחֹ֛דֶשׁ בָּעֶ֖רֶב בְּעַֽרְב֥וֹת יְרִיחֽוֹ:

10

And the children of Israel encamped in Gilgal, and they made the Passover sacrifice on the fourteenth day of the month at evening in the plains of Jericho.

י״א

וַיֹּ֨אכְל֜וּ מֵֽעֲב֥וּר הָאָ֛רֶץ מִמָּֽחֳרַ֥ת הַפֶּ֖סַח מַצּ֣וֹת וְקָל֑וּי בְּעֶ֖צֶם הַיּ֥וֹם הַזֶּֽה:

11

And they ate of the grain of the land on the morrow of the Passover, unleavened cakes and parched grain on this very day.

רש"י

Rashi

מִמָּחֳרַת הַפֶּסַח: יוֹם הֲנָפַת הָעוֹמֶר, שֶׁהִקְרִיבוּ עוֹמֶר תְּחִלָּה וּמִז' בַּאֲדָר שֶׁמֵּת משֶׁה, שֶׁפָּסַק הַמָּן, הָיוּ מִסְתַפְּקִין עַד עַכְשָׁיו מִמָּן שֶׁבִּכְלֵיהֶם שֶׁלָּקְטוּ בְּשִׁבְעָה בַּאֲדָר, שֶׁנֶּאֱמַר (שמות טז לה): אֶת הַמָּן אָכְלוּ אַרְבָּעִים שָׁנָה, וַהֲלֹא מ' שָׁנָה חָסֵר שְׁלשִׁים יוֹם, שֶׁהֲרֵי תְּחִלַּת יְרִידַת הַמָּן בְּט"ו בְּאִיָיר, אֱמוֹר מֵעַתָּה, בַּחֲרָרָה שֶׁהוֹצִיאוּ יִשְׂרָאֵל מִמִּצְרַיִם טָעֲמוּ טַעַם מָן.

on the morrow of the Passover: the day of the waving of the 'Omer, for first they sacrificed the 'Omer. And from the seventh of Adar, when Moses died, whereupon the manna ceased to fall, they subsisted on the manna which was in their vessels, which they had gathered on the seventh of Adar, as it is stated: “the manna they ate forty years.” Now, was it not forty years less thirty days, for the beginning of the falling of the manna was on the fifteenth of Iyar? Hence we deduce that in the cakes which the Israelites took with them from Egypt they perceived the taste of manna.

י״ב

וַיִּשְׁבֹּ֨ת הַמָּ֜ן מִֽמָּֽחֳרָ֗ת בְּאָכְלָם֙ מֵֽעֲב֣וּר הָאָ֔רֶץ וְלֹא־הָ֥יָה ע֛וֹד לִבְנֵ֥י יִשְׂרָאֵ֖ל מָ֑ן וַֽיֹּאכְל֗וּ מִתְּבוּאַת֙ אֶ֣רֶץ כְּנַ֔עַן בַּשָּׁנָ֖ה הַהִֽיא:

12

And the manna ceased on the morrow when they ate of the grain of the land; neither had the children of Israel manna anymore; and they ate of the produce of the land of Canaan that year.

רש"י

Rashi

וְלֹא הָיָה עוֹד לִבְנֵי יִשְׂרָאֵל מָן: לְפִיכָךְ: וַיֹּאכְלוּ מֵעֲבוּר הָאָרֶץ, אִם הָיָה לָהֶם מָן לֹא הָיוּ אוֹכְלִים מִן הַתְּבוּאָה, שֶׁהַמָּן הָיָה נוֹחַ לָהֶם, מָשָׁל אוֹמֵר לַתִּינוֹק: מִפְּנֵי מָה אַתָּה אוֹכֵל פַּת שְׂעוֹרִין, לְפִי שֶׁאֵין לִי פַּת חִטִּין, לְכָךְ נֶאֱמַר: וְלֹא הָיָה עוֹד וְגוֹ'.

neither had the children of Israel manna anymore: Therefore, they ate of the grain of the Land. Had they still had manna, they would not have eaten of the grain, for the manna was pleasing to them. An appropriate parable is: One says to a child, why do you eat barley bread? Because he has no wheat bread. Therefore, it is stated: “Neither had the children of Israel manna anymore, etc.”

י״ג

וַיְהִ֗י בִּֽהְי֣וֹת יְהוֹשֻׁ֘עַ֘ בִּֽירִיחוֹ֒ וַיִּשָּׂ֚א עֵינָיו֙ וַיַּ֔רְא וְהִנֵּה־אִישׁ֙ עֹמֵ֣ד לְנֶגְדּ֔וֹ וְחַרְבּ֥וֹ שְׁלוּפָ֖ה בְּיָד֑וֹ וַיֵּ֨לֶךְ יְהוֹשֻׁ֚עַ אֵלָיו֙ וַיֹּ֣אמֶר ל֔וֹ הֲלָ֥נוּ אַתָּ֖ה אִם־לְצָרֵֽינוּ:

13

And it was when Joshua was in Jericho, that he lifted up his eyes and saw, and, behold, a man was standing opposite him with his sword drawn in his hand; and Joshua went to him, and said to him, Are you for us, or for our adversaries?

רש"י

Rashi

בִּהְיוֹת יְהוֹשֻׁעַ בִּירִיחוֹ: מִכָּאן לְעִיבּוּרָהּ שֶׁל עִיר שֶׁהִיא מִן הָעִיר, שֶׁאִי אֶפְשָׁר לוֹמַר בְּתוֹךְ יְרִיחוֹ.*

when Joshua was in Jericho: Hence we deduce that the outskirts of a city are considered as part of the city, for it is impossible to say [that he was actually] inside Jericho.

הֲלָנוּ אַתָּה: (תַּרְגּוּם:) הַלְמִסְעַדְנָא אֲתֵיתָא.

Are you for us: Have you come to support us?

י״ד

וַיֹּ֣אמֶר | לֹ֗א כִּ֛י אֲנִ֥י שַׂר־צְבָֽא־יְהֹוָ֖ה עַתָּ֣ה בָ֑אתִי וַיִּפֹּל֩ יְהוֹשֻׁ֨עַ אֶל־פָּנָ֥יו אַ֙רְצָה֙ וַיִּשְׁתָּ֔חוּ וַיֹּ֣אמֶר ל֔וֹ מָ֥ה אֲדֹנִ֖י מְדַבֵּ֥ר אֶל־עַבְדּֽוֹ:

14

And he said, No, but I am the captain of the host of the Lord; I have now come. And Joshua fell on his face to the earth and prostrated himself, and said to him, What does my lord say to his servant?

רש"י

Rashi

עַתָּה בָאתִי: לְעֶזְרָתְךָ, שֶׁאֵין אָדָם יָכוֹל לְהִלָּחֵם עָלֶיהָ וּלְתוֹפְשָׂהּ לְהַפִּיל הַחוֹמָה, אֲבָל בִּימֵי משֶׁה רַבָּךְ בָּאתִי וְלֹא חָפֵץ בִּי, שֶׁנֶּאֱמַר (שמות לג טו): אִם אֵין פָּנֶיךָ הֹלְכִים וְגוֹ'.

I have now come: to your aid, for no man can wage war against it [Jericho] and seize it, to throw down the wall. But in the time of Moses your master, I came and he did not want me, as it is stated: “if Your presence does not go, etc.”

ט״ו

וַיֹּ֩אמֶר֩ שַׂר־צְבָ֨א יְהֹוָ֜ה אֶל־יְהוֹשֻׁ֗עַ שַׁל־נַֽעַלְךָ֙ מֵעַ֣ל רַגְלֶ֔ךָ כִּ֣י הַמָּק֗וֹם אֲשֶׁ֥ר אַתָּ֛ה עֹמֵ֥ד עָלָ֖יו קֹ֣דֶשׁ ה֑וּא וַיַּ֥עַשׂ יְהוֹשֻׁ֖עַ כֵּֽן:

15

And the captain of the Lord's host said to Joshua, Remove your shoe from your foot; for the place upon which you stand is holy. And Joshua did so.

רש"י

Rashi

שַׂר צְבָא ה': יִשְׂרָאֵל שֶׁהוּא צָבָא לַה', וּמִיכָאֵל הָיָה, שֶׁנֶּאֱמַר (דניאל י כא): מִיכָאֵל שַׂרְכֶם.

the captain of the Lord’s host: Israel, who is the Lord’s host. Now, this was Michael, as it is said: “Michael your prince.”

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.....?


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The Tzaddik HaDor

And…… to all Jews and Ephraimites:

Pirkei Avot 6:10

Dr. Joshua Kulp


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

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

 

I like to call out to all my Jewish friends:

Zechariah 8:23

 

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

That may come in fulfillment in our days:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

and He shall lead: the exiles within it.

with shoes: on dry land.

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

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

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

Read my story: 

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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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