Bo 5784 The Holy Ari Insights on the Torah Reading

 Bo 5784 The Holy Ari Insights on the Torah Reading

We failed! We didn't throw of the Mountain: Amalek's descendants and their Israeli friends!
Today's Israeli Government has to go! And never to come back!
We are in need of an Elohim fearing Government.

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. Yes, real Teshuva and Study our Source: The Torah. The Sifri (a treatise on the derivation of Torah law from the exegesis of the verses of Numbers and Deuteronomy, written during the time of the Mishnah by Rav) says, "The Jewish people were commanded three mitzvos upon entering Israel: appointing for them­selves a king, building themselves a Sanctuary and wiping out the descendants of Amalek." Read the Mamaar of the rebbe click: Towards the Complete Fulfillment of a Mitzvah (harhabaitjewishsovereignforallisrael.blogspot.com)

Please Note: The bold text is the direct translation of the classic text source. The regular text is the explanation of the editor/translator

 

Kabbalah and the Calendar

Kabbalah outlines the mystical identities of the months.

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From the teachings of Rabbi Yitzchak Luria; translated and edited by Moshe Yaakov Wisnefsky

In this week's Torah reading, G‑d tells Moses:
"This month will be for you the first of the months; it will be for you the first of the months of the year."(Ex. 12:2)

Since this communication occurred two weeks before the Exodus(ibid. 12:6), this verse establishes that the month of the Exodus, Nisan, is to be counted as the first of the twelve months. This verse thus establishes the basis of the Jewish calendar:
"[G‑d] showed [Moses] the new moon and said, 'When you see the moon renewed [like this] , consider that day the first of the month."(Rashi on Ex. 12:2)

Furthermore, Nisan is always supposed to be in the spring. (Rashi on Deut. 16:1) However, since the Jewish calendar is based lunar months, it is necessary to intercalate the year when the lunar year lags behind the solar year.

Know that all the months are [manifestations of] malchut[i.e. Nukva of Zeir Anpin]. There are two aspects to this [relationship]: the first is the way [ malchut relates to the months] intrinsically, and the second is the way [it does so] by virtue of its relationship with the male [ partzuf, Zeir Anpin], as we will explain with G‑d's help.

The Jewish calendar is, as we said, a lunar calendar, and the moon is one of the physical manifestations of the feminine principle, Nukva of Zeir Anpin. The moon reflects the light of the sun, just as Nukva receives its inspiration from Zeir Anpin. In general, Zeir Anpin is associated with the three dimensions of space [the six sefirot from which it is constructed correspond to the six directions], and Nukva is associated with time.

[This relationship between malchut and the months] beings with the month of Nisan. Now, know that all the months are called the "head" month, because they all are [in some way] a beginning. And therefore, every month has the larger number of days, i.e. 30.

The order [of the association between the months and the various aspects of malchut] is as follows:

In the following section, the six months of each half year are associated with six of the seven organs of the head - skull, 2 ears, 2 eyes, nose and mouth. The association between these seven organs [excluding the skull and splitting the nose into the 2 nostrils] and the seven days of the week, the seven visible planets, the seven blessings of divine beneficence, and the seven letters of the Hebrew alphabet that can take a dagesh kal is given in Sefer Yetzirah 4:7-14. There are, however, differing versions of this text.1 The Arizal's system is given in Etz Chaim 5:6.

beit	chochma	right ear
gimel	bina	left ear
dalet	netzach	right eye
kaf	hod	left eye
pei	tiferet	right nostril
reish	daat	left nostril
tav	malchut	mouth

As we said, in the following system, the nose is considered as one entity and the skull is considered.

Nisan is associated with the gulgalta[of Nukva].

The gulgalta ["skull"] of a partzuf is its keter, which in psychological terms is the will to actualize the content of the partzuf. The exodus from Egypt was and is an act of will, as we see from the fact that those Jews who did not want leave Egypt remained there, perishing in the plague of darkness.

Iyar and Sivan are associated with the two ears [of Nukva].

Iyar is the month of counting the Omer, the preparation for the giving of the Torah, which occurred in Sivan. These two months are thus focused on hearing the word of G‑d. In the chart above, the two ears are chochma and bina, the sefirot of the intellect used for learning the Torah.

Tamuz and Av are associated with the two eyes [of Nukva]. This is why the Temple was destroyed in the months of Tamuz and Av, as an expression of the verse, "My eyes, my eyes, flowed with water"(Lamentations 1:16) [the repetition] alluding to the two eyes.

Now, when we understand what these eyes are, [we know that] they are manifestations of netzach and hod. Therefore, the destruction occurred mainly in the left eye, the month of Av. This is the mystical meaning of the phrase "…sick the whole day" (ibid.1:13); [the word for "sick", "davah",] when spelled backwards, spells the word "hod".

Netzach is located on the right axis of the sefira-tree and hod on the left. These two sefirot are associated respectively with Tamuz and Av and the right and left eyes. Netzach and hod are associated with prophetic insight, the divine consciousness promoted by the Temple.

"Davah" is spelled: dalet-vav-hei.

"Hod" is spelled: hei-vav-dalet.

Both these verses are from the Book of Lamentations, the prophet Jeremiah's dirge over the destruction of the first Temple.

Elul is associated with the nose [of Nukva].

In the associations above, the two nostrils are associated with tiferet and daat, which define the middle axis of the sefirotic tree, just as the nose is on the central axis of the face. In Sefer Yetzirah, Elul is associated with sexuality, carnal "knowledge" in the Biblical idiom.

This leaves the mouth, which is not associated explicitly with any month, but whose presence [in this array] is hidden.

The mouth, the organ of speech, is associated with malchut, the sefira of expression.

This same order applies to the [association between Nukva and the months due to its relationship with the] male, [Zeir Anpin]:

Tishrei is associated with the skull of the male.

Just as Nisan is considered the first year of the month from the seasonal perspective, Tishrei is considered the first month in that years are counted from it.

It is explained in Chasidut that our ongoing process of self-refinement is more dependent on our own initiative during the "male" half of the year, i.e. from Tishrei to Adar. During the "female" half of the year, i.e. from Nisan to Elul, G‑d takes the initiative and our job is just to capitalize and respond to this initiative. The clearest indication of this is the festival of Pesach, in which we were pulled out of Egypt by G‑d Himself. Similarly, the springtime renewal of nature, which occurs in Nisan, practically forces us to undergo a similar renewal of inspiration, and all we have to do is respond to it and ride the wave of renewal.

In contrast, the male half of the year begins in the fall, as night becomes longer and the forces of evil represented by darkness gain more and more control. During this half of the year, we have to summon more of our own inner strength to progress in our divine self-redefinition; hopefully we have stored up this strength during the spring and summer months, just as we eat during the winter from the food that has grown and been harvested in the spring and summer. The clearest expression of this dynamic is the High Holidays of the month of Tishrei, in which we work on ourselves intensely in order to establish a higher and more profound relationship with G‑d for the coming year. This process involves awakening our deep, innate desire and will to relate to G‑d and accomplish His will, which, as we said, is synonymous with the skull.

Cheshvan and Kislev are associated with the two ears [of Zeir Anpin].

Cheshvan possesses no festivals; this reflects the male abstraction of chochma. The festival of Kislev is Chanukah, in which the intellect of the Torah vanquished Greek pagan philosophy.

Tevet and Shevat are associated with the two eyes [of Zeir Anpin].

Adar is associated with the nose [of Zeir Anpin].

Here, too, the mouth['s place in this array] is hidden.

[The fact that the mouth is hidden] is the mystical reason behind the commandment of sanctifying the new month, in which the judges [of the rabbinical court] are required to verbally sanctify the month.

Astronomically, a lunar month is a fraction of a day longer than 29 days. Since calendar months can only be composed of full days, a calendar month can be either 29 or 30 days long, depending on when the new moon is sighted. When witnesses testified before the central court in Jerusalem that they had seen the new moon, the court declared that day the first day of the new month. This is called "sanctifying" the month, for once the first day of the month is determined, the day on which any holidays that fall in that month is also determined.

By using their mouths to verbally articulate the sanctification of the new month, the judges mystically complete the array of associations between the face-organs of malchut and the months.

Now, since the mouth is missing from the male [array], the only month that may be intercalated is Adar.

As we said, in order to keep the holiday of Pesach in the spring, i.e. after the vernal equinox, it was sometimes necessary to add a thirteenth lunar month to the year. The only month Jewish law allows to be doubled in order to do this is Adar.

The mystical reason for this is that in the array of face-organs, the order is: skull, ears, eyes, nose, and mouth. Since the mouth follows the nose - which is associated with the month of Adar -the only place the mouth can be used to insert another month into the array is after [the first] Adar.

This was the mistake of King Hezekiah, of blessed memory, who intercalated a second Nisan in the month of Nisan. His mistake was that we must only intercalate a second Adar, for it takes the place of the mouth of the male, and thus forms part of the preceding year, completing [it with] the mouth. Nisan, in contrast, is part of the next year.

In the beginning of his reign as king, Hezekiah restored the service of G‑d to its full force, after his wicked father, King Achaz, had suspended it. "Hezekiah then sent word to all of Israel and Judah…to perform the pesach-sacrifice to the L-rd, the G‑d of Israel. For the king and his officers…decided to perform the pesach-sacrifice in the second month, for they could not perform it in its time [i.e. in Nisan], for not enough priests had sanctified themselves yet, and the people had not been gathered to Jerusalem by then." (Chronicles II 30:1-3) In order to give the repenting populace time to purify themselves before offering the pesach-sacrifice, King Hezekiah decided to add an extra month to the calendar.

According to one opinion in the Talmud, he made this decision in the month of Nisan, and added a second Nisan so that the festival of Pesach could be postponed. According to other opinions, he did intercalate a second Adar, but he did this on 30^th day of Adar, which is forbidden by the Sages. Since the 30^th day of Adar can potentially be proclaimed the 1^st day of Nisan (if witnesses testify that they saw the new moon on that day), the sages declared that this potential sanctity disqualifies it from being declared the 1^st day of the intercalated Adar. In other words, we may not declare the month that would have otherwise been Nisan to be a second Adar on the very day this month could have become Nisan [had we not decided to intercalate]. When King Hezekiah did this, he was interfering with the proper order of the months. ( Sanhedrin 12ab)

* * * * *

Regarding the [order of the] months, we have already explained (in our exposition of the prayers of Rosh Hashanah) that [the months] from Tishrei to Adar [are associated with] the six extremities of the male [partzuf, Zeir Anpin]. In this context, Adar is associated with the nose of the male, and Nisan with the mouth of the male, which becomes the skull of the female. This is because the breath issues from the mouth of the male [in order] to [become] the skull of the female.

The month of Nisan thus plays both roles of male mouth and female skull. The words of the male inspire the female, transforming into her will.

Thus, Nisan is used both by him and by her. This is why we intercalate the month of Adar and none other, so that the intercalated month may assume the association of the mouth of the male. For the same reason, [the court] must sanctify the month verbally and proclaim, "Sanctified!", as it is written, "[these are the festivals of G‑d…] that you shall proclaim in their [proper] times." (Lev. 23:4) For through the breath [of the judges] the skull [of Nukva] is formed.

The judges here act as the mouth of Zeir Anpin, sanctifying time [i.e. Nukva], inspiring the collective source of the souls of the Jewish people to bring divinity into reality through sanctified islands of time [the festivals], each of which grants us a unique and essential aspect of divine consciousness, which we then transfer into our daily lives.

The text now proceeds with a sentence that Rabbi Chaim Vital argues is incorrect from a philosophical or semantic perspective.

There are also six [months] from Nisan to Tishrei, in which scheme Elul is the female nose and Tishrei her mouth and his skull.

If this is true, then the same process works in reverse. But…

It appears to me, Chaim [Vital], that the mouth can only be associated with Nisan[and not with Tishrei], when his mouth becomes her skull. But Tishrei is only his skull, and not her mouth. For his skull cannot be formed from her mouth, and the proof of this is that [if it were so] we would intercalate Elul just like Adar.

Since we don't, it means that there can be no second Elul to assume the association of the mouth of the female. The mouth of the female therefore, in this paradigm, remains hidden, and does not become the skull of the male. What this essentially is saying is that there is a difference between the male and female archetypes, and that they are not simply inverses of each other. True, the female can inspire the male, but then she is manifesting her male aspect.

[Translated and adapted by Moshe-Yaakov Wisnefsky from Taamei HaMitzvot; subsequently published in "Apples From the Orchard."]

 

 

Footnotes

1.See Rabbi Aryeh Kaplan edition of Sefer Yetzirah, pp. 178-179.

 

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Seek Out the Welfare of Jerusalem

From the talks of the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson

From the Sichos in English Collection

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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?

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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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Shulchan Aruch Harav

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

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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.

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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.

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

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Don't make dogma's out of it. But elevate your souls by learning the Mitzvot surrounded by the Jewish Halakhot. 
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Teachings from the core essence

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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.

 Read in English or in Hebrew.

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.

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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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