ChaBaD Jewish Calendar Thursday, 10 Nissan, 5784 April 18, 2024
ChaBaD Jewish Calendar Thursday, 10 Nissan, 5784 April 18, 2024
HarHaBayit:
'We failed! We didn't throw of the Mountain: Amalek's descendants and their Israeli friends! The Erev Rav! We must be at war until all terrorists are dead! In and around Eretz Yisrael. The day after, we need to vote for an Elohim fearing Government. Then let us start to Pray and to talk about a new government. Every Jew and non-Jew must accept and respect Jewish Law. Voting's yes, but a new high Court system Jewish Law in all Eretz Yisrael: Including Aza, Yudea and Samaria. 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 them-selves a king, building themselves a Sanctuary and wiping out the descendants of Amalek."
Look Click: https://fb.watch/r0HhSftzj1/
Shemot (Exodus) - Chapter 25
8And they shall make Me a sanctuary and I will dwell in their midst חוְעָ֥שׂוּ לִ֖י מִקְדָּ֑שׁ וְשָֽׁכַנְתִּ֖י בְּתוֹכָֽם: And they shall make Me a sanctuary: And they shall make in My name a house of sanctity. וְעָשׂוּ לִי מִקְדָּשׁ: וְעָשׂוּ לִשְׁמִי בֵּית קְדֻשָּׁה: 9according to all that I show you, the pattern of the Mishkan and the pattern of all its vessels; and so shall you do. טכְּכֹ֗ל אֲשֶׁ֤ר אֲנִי֙ מַרְאֶ֣ה אֽוֹתְךָ֔ אֵ֚ת תַּבְנִ֣ית הַמִּשְׁכָּ֔ן וְאֵ֖ת תַּבְנִ֣ית כָּל־כֵּלָ֑יו וְכֵ֖ן תַּֽעֲשֽׂוּ: according to all that I show you: here, the pattern of the Mishkan. This verse is connected to the verse above it: “And they shall make Me a sanctuary…” according to all that I show you. כְּכֹל אֲשֶׁר אֲנִי מַרְאֶה אֽוֹתְךָ: כָּאן את תבנית המשכן, הַמִּקְרָא הַזֶּה מְחֻבָּר לַמִּקְרָא שֶׁלְּמַעְלָה הֵימֶנּוּ וְעָשׂוּ לִי מִקְדָּשׁ כְּכֹל אֲשֶׁר אֲנִי מַרְאֶה אוֹתְךָ:
Eretz Yisrael in Jewish Scriptures Click: 
Prayer for the State of Israel in English
“Our Father who is in heaven, Protector and Redeemer of Israel, bless the State of Israel, the dawn of our deliverance. Shield it beneath the wings of Your love; spread over it Your canopy of peace; send Your light and Your truth to its leaders, officers, and counselors, and direct them with Your good counsel.
Strengthen the defenders of our Holy Land; grant them, our God, salvation and crown them with victory. Establish peace in the land, and everlasting joy for its inhabitants. Remember our brethren, the whole house of Israel, in all the lands of their dispersion. Speedily bring them to Zion, Your city, to Jerusalem Your dwelling-place, as it is written in the Torah of Your servant Moses:
“Even if you are dispersed in the uttermost parts of the world, from there the Lord your God will gather and fetch you. The Lord your God will bring you into the land which your ancestors possessed, and you shall possess it; and God will make you more prosperous and more numerous than your ancestors.”
Unite our hearts to love and revere Your name, and to observe all the precepts of Your Torah. Speedily send us Your righteous Messiah of the House of David, to redeem those waiting for Your salvation. Shine forth in Your glorious majesty over all the inhabitants of Your world. Let everything that breathes proclaim: “The Lord God of Israel is King; His majesty rules over all.” Amen. Selah.”
Prayer for the State of Israel in Hebrew
אָבִינוּ שֶׁבַּשָּׁמַיִם, צוּר יִשְׂרָאֵל וְגוֹאֲלוֹ, בָּרֵךְ אֶת מְדִינַת יִשְׂרָאֵל, רֵאשִׁית צְמִיחַת גְּאֻלָּתֵנוּ. הָגֵן עָלֶיהָ בְּאֶבְרַת חַסְדֶּךָ, וּפְרֹשׁ עָלֶיהָ סֻכַּת שְׁלוֹמֶךָ, וּשְׁלַח אוֹרְךָ וַאֲמִתְּךָ לְרָאשֶׁיהָ, שָׂרֶיהָ וְיוֹעֲצֶיהָ, וְתַקְּנֵם בְּעֵצָה טוֹבָה מִלְּפָנֶיךָ. חַזֵּק אֶת יְדֵי מְגִנֵּי אֶרֶץ קָדְשֵׁנוּ, וְהַנְחִילֵם אֱלֹהֵינוּ יְשׁוּעָה וַעֲטֶרֶת נִצָּחוֹן תְּעַטְּרֵם, וְנָתַתָּ שָׁלוֹם בָּאָרֶץ וְשִׂמְחַת עוֹלָם לְיוֹשְׁבֶיהָ.
וְאֶת אַחֵינוּ כָּל בֵּית יִשְׂרָאֵל פְּקָד-נָא בְּכָל אַרְצוֹת פְּזוּרֵיהֶם, וְתוֹלִיכֵם מְהֵרָה קוֹמְמִיּוּת לְצִיּוֹן עִירֶךָ וְלִירוּשָׁלַיִם מִשְׁכַּן שְׁמֶךָ, כַּכָּתוּב בְּתוֹרַת משֶׁה עַבְדֶּךָ: “אִם יִהְיֶה נִדַּחֲךָ בִּקְצֵה הַשָּׁמַיִם, מִשָּׁם יְקַבֶּצְךָ ה’ אֱלֹהֶיךָ וּמִשָּׁם יִקָּחֶךָ. וֶהֱבִיאֲךָ ה’ אֱלֹהֶיךָ אֶל הָאָרֶץ אֲשֶׁר יָרְשׁוּ אֲבֹתֶיךָ וִירִשְׁתָּהּ, וְהֵיטִבְךָ וְהִרְבְּךָ מֵאֲבֹתֶיךָ” (דברים ל, ד-ה).
וְיַחֵד לְבָבֵנוּ לְאַהֲבָה וּלְיִרְאָה אֶת שְׁמֶךָ, וְלִשְׁמֹר אֶת כָּל דִּבְרֵי תּוֹרָתֶךָ. וּשְׁלַח לָנוּ מְהֵרָה בֶּן דָּוִד מְשִׁיחַ צִדְקֶךָ, לִפְדּות מְחַכֵּי קֵץ יְשׁוּעָתֶךָ. הוֹפַע בַּהֲדַר גְּאוֹן עֻזֶּךָ עַל כָּל יוֹשְׁבֵי תֵּבֵל אַרְצֶךָ, וְיֹאמַר כֹּל אֲשֶׁר נְשָׁמָה בְּאַפּוֹ: “ה’ אֱלֹהֵי יִשְׂרָאֵל מֶלֶךְ, וּמַלְכוּתו בַּכּל מָשָׁלָה”. אָמֵן סֶלָה.
Transliteration of the Prayer for the State of Israel
| 8And they shall make Me a sanctuary and I will dwell in their midst | חוְעָ֥שׂוּ לִ֖י מִקְדָּ֑שׁ וְשָֽׁכַנְתִּ֖י בְּתוֹכָֽם: | |
| And they shall make Me a sanctuary: And they shall make in My name a house of sanctity. | וְעָשׂוּ לִי מִקְדָּשׁ: וְעָשׂוּ לִשְׁמִי בֵּית קְדֻשָּׁה: | |
| 9according to all that I show you, the pattern of the Mishkan and the pattern of all its vessels; and so shall you do. | טכְּכֹ֗ל אֲשֶׁ֤ר אֲנִי֙ מַרְאֶ֣ה אֽוֹתְךָ֔ אֵ֚ת תַּבְנִ֣ית הַמִּשְׁכָּ֔ן וְאֵ֖ת תַּבְנִ֣ית כָּל־כֵּלָ֑יו וְכֵ֖ן תַּֽעֲשֽׂוּ: | |
| according to all that I show you: here, the pattern of the Mishkan. This verse is connected to the verse above it: “And they shall make Me a sanctuary…” according to all that I show you. | כְּכֹל אֲשֶׁר אֲנִי מַרְאֶה אֽוֹתְךָ: כָּאן את תבנית המשכן, הַמִּקְרָא הַזֶּה מְחֻבָּר לַמִּקְרָא שֶׁלְּמַעְלָה הֵימֶנּוּ וְעָשׂוּ לִי מִקְדָּשׁ כְּכֹל אֲשֶׁר אֲנִי מַרְאֶה אוֹתְךָ: |
Prayer for the State of Israel in English
“Our Father who is in heaven, Protector and Redeemer of Israel, bless the State of Israel, the dawn of our deliverance. Shield it beneath the wings of Your love; spread over it Your canopy of peace; send Your light and Your truth to its leaders, officers, and counselors, and direct them with Your good counsel.
Strengthen the defenders of our Holy Land; grant them, our God, salvation and crown them with victory. Establish peace in the land, and everlasting joy for its inhabitants. Remember our brethren, the whole house of Israel, in all the lands of their dispersion. Speedily bring them to Zion, Your city, to Jerusalem Your dwelling-place, as it is written in the Torah of Your servant Moses:
“Even if you are dispersed in the uttermost parts of the world, from there the Lord your God will gather and fetch you. The Lord your God will bring you into the land which your ancestors possessed, and you shall possess it; and God will make you more prosperous and more numerous than your ancestors.”
Unite our hearts to love and revere Your name, and to observe all the precepts of Your Torah. Speedily send us Your righteous Messiah of the House of David, to redeem those waiting for Your salvation. Shine forth in Your glorious majesty over all the inhabitants of Your world. Let everything that breathes proclaim: “The Lord God of Israel is King; His majesty rules over all.” Amen. Selah.”
Prayer for the State of Israel in Hebrew
אָבִינוּ שֶׁבַּשָּׁמַיִם, צוּר יִשְׂרָאֵל וְגוֹאֲלוֹ, בָּרֵךְ אֶת מְדִינַת יִשְׂרָאֵל, רֵאשִׁית צְמִיחַת גְּאֻלָּתֵנוּ. הָגֵן עָלֶיהָ בְּאֶבְרַת חַסְדֶּךָ, וּפְרֹשׁ עָלֶיהָ סֻכַּת שְׁלוֹמֶךָ, וּשְׁלַח אוֹרְךָ וַאֲמִתְּךָ לְרָאשֶׁיהָ, שָׂרֶיהָ וְיוֹעֲצֶיהָ, וְתַקְּנֵם בְּעֵצָה טוֹבָה מִלְּפָנֶיךָ. חַזֵּק אֶת יְדֵי מְגִנֵּי אֶרֶץ קָדְשֵׁנוּ, וְהַנְחִילֵם אֱלֹהֵינוּ יְשׁוּעָה וַעֲטֶרֶת נִצָּחוֹן תְּעַטְּרֵם, וְנָתַתָּ שָׁלוֹם בָּאָרֶץ וְשִׂמְחַת עוֹלָם לְיוֹשְׁבֶיהָ.
וְאֶת אַחֵינוּ כָּל בֵּית יִשְׂרָאֵל פְּקָד-נָא בְּכָל אַרְצוֹת פְּזוּרֵיהֶם, וְתוֹלִיכֵם מְהֵרָה קוֹמְמִיּוּת לְצִיּוֹן עִירֶךָ וְלִירוּשָׁלַיִם מִשְׁכַּן שְׁמֶךָ, כַּכָּתוּב בְּתוֹרַת משֶׁה עַבְדֶּךָ: “אִם יִהְיֶה נִדַּחֲךָ בִּקְצֵה הַשָּׁמַיִם, מִשָּׁם יְקַבֶּצְךָ ה’ אֱלֹהֶיךָ וּמִשָּׁם יִקָּחֶךָ. וֶהֱבִיאֲךָ ה’ אֱלֹהֶיךָ אֶל הָאָרֶץ אֲשֶׁר יָרְשׁוּ אֲבֹתֶיךָ וִירִשְׁתָּהּ, וְהֵיטִבְךָ וְהִרְבְּךָ מֵאֲבֹתֶיךָ” (דברים ל, ד-ה).
וְיַחֵד לְבָבֵנוּ לְאַהֲבָה וּלְיִרְאָה אֶת שְׁמֶךָ, וְלִשְׁמֹר אֶת כָּל דִּבְרֵי תּוֹרָתֶךָ. וּשְׁלַח לָנוּ מְהֵרָה בֶּן דָּוִד מְשִׁיחַ צִדְקֶךָ, לִפְדּות מְחַכֵּי קֵץ יְשׁוּעָתֶךָ. הוֹפַע בַּהֲדַר גְּאוֹן עֻזֶּךָ עַל כָּל יוֹשְׁבֵי תֵּבֵל אַרְצֶךָ, וְיֹאמַר כֹּל אֲשֶׁר נְשָׁמָה בְּאַפּוֹ: “ה’ אֱלֹהֵי יִשְׂרָאֵל מֶלֶךְ, וּמַלְכוּתו בַּכּל מָשָׁלָה”. אָמֵן סֶלָה.
Transliteration of the Prayer for the State of Israel
Avinu shebashamayim, tzur Yisrael v’goalo. Barekh na et m’dinat Yisrael, reyshit tz’mikhat g’ulateynu. Hagen aleyha b’rov khasd’kha, ufros aleyha sukkat sh’lomeykha. Sh’lakh orkha va’amtkha l’rasheyha l’shofteyha ul’nivkhareyha, v’taknem b’eytzah tovah milfaneykha, l’ma’ayn yelkhu b’derekh hatzedek, hakhopesh v’hayosheyr. Khazek y’dey m’giney eretz kodsheynu, v’hankhileym y’shuah v’khayim. V’natata shalom ba’aretz, u’simkhat olam l’yoshveyha. P’kad na livrakha et akheynu beyt Yisrael b’khol artzot p’zureyhem. Ta b’libam a’havat tzion u’mi vahem mikol ameynu y’hi elohav imo v’ya’al l’y’rushalayim irkha, asher nikra shmeykha aleyha. Ha’atzel meyrukhakha al kol yoshvey artzeynu. Haser mikirbeynu sinah v’eyvah, kinah v’rishut. V’ta b’libeynu ahavah v’akhavah, shalom v’reryut. V’kayem bimheyrah khazon n’vi’eykha: Lo yisa goi el goi kherev, v’lo yilm’du od milkhamah: V’nomar amen.
Prayer for IDF Soldiers in Hebrew
מִי שֶׁבֵּרַךְ אֲבוֹתֵינוּ אַבְרָהָם יִצְחָק וְיַעֲקֹב הוּא יְבָרֵךְ אֶת חַיָּלֵי צְבָא הֲגַנָּה לְיִשְׂרָאֵל, הָעוֹמְדִים עַל מִשְׁמַר אַרְצֵנוּ וְעָרֵי אֱלֹהֵינוּ מִגְּבוּל הַלְּבָנוֹן וְעַד מִדְבַּר מִצְרַיִם וּמִן הַיָּם הַגָּדוֹל עַד לְבוֹא הָעֲרָבָה בַּיַּבָּשָׁה בָּאֲוִיר וּבַיָּם. יִתֵּן ה’ אֶת אוֹיְבֵינוּ הַקָּמִים עָלֵינוּ נִגָּפִים לִפְנֵיהֶם. הַקָּדוֹשׁ בָּרוּךְ הוּא יִשְׁמֹר וְיַצִּיל אֶת חַיָלֵינוּ מִכָּל צָרָה וְצוּקָה וּמִכָּל נֶגַע וּמַחֲלָה וְיִשְׁלַח בְּרָכָה וְהַצְלָחָה בְּכָל מַעֲשֵׂה יְדֵיהֶם. יַדְבֵּר שׂוֹנְאֵינוּ תַּחְתֵּיהֶם וִיעַטְרֵם בְּכֶתֶר יְשׁוּעָה וּבַעֲטֶרֶת נִצָּחון. וִיקֻיַּם בָּהֶם הַכָּתוּב: כִּי ה’ אֱלֹהֵיכֶם הַהֹלֵךְ עִמָּכֶם לְהִלָּחֵם לָכֶם עִם אֹיְבֵיכֶם לְהוֹשִׁיעַ אֶתְכֶם: וְנֹאמַר אָמֵן:
Prayer for IDF Soldiers in English
He Who blessed our forefathers Abraham, Isaac and Jacob — may He bless the fighters of the Israel Defense Forces, who stand guard over our land and the cities of our God, from the border of the Lebanon to the desert of Egypt, and from the Great Sea unto the approach of the Aravah, on the land, in the air, and on the sea.
May the Almighty cause the enemies who rise up against us to be struck down before them. May the Holy One, Blessed is He, preserve and rescue our fighters from every trouble and distress and from every plague and illness, and may He send blessing and success in their every endeavor.
May He lead our enemies under our soldiers’ sway and may He grant them salvation and crown them with victory. And may there be fulfilled for them the verse: For it is the Lord your God, Who goes with you to battle your enemies for you to save you.
For all our family of the House of Israel, fellow Jews who face
anguish and captivity.
אַחֵינוּ כָּל בֵּית יִשְׂרָאֵל, הַנְּתוּנִים בְּצָרָה וּבַשִּׁבְיָה,הָעוֹמְדִים בֵּין בַּיָּם וּבֵין בַּיַּבָּשָׁה,הַמָּקוֹם יְרַחֵם עֲלֵיהֶם, וְיוֹצִיאֵם מִצָּרָה לִרְוָחָה,וּמֵאֲפֵלָה לְאוֹרָה, וּמִשִּׁעְבּוּד לִגְאֻלָּה,הַשְׁתָּא בַּעֲגָלָא וּבִזְמַן קָרִיב. וְנֹאמַר אָמֵן.Aḥeinu kol beit yisrael, ha-n’tunim b’tzarah u-vashivyah,ha-omdim bein ba-yam u-vein ba-yabashah,
ha-makom y’raḥeim aleihem, v’yotzi∙eim mi-tzarah lirvaḥah,
u-mei∙afeilah l’orah, u-mi-shibud lig’ullah,
hashta ba-agala u-vizman kariv, v’nomar amen.For all our family of the House of Israel, fellow Jews who face anguish and captivity,
whether on sea or on land:
May the Divine have compassion upon them, and bring them from distress to relief,
from darkness to light, from subjugation to redemption,
now, speedily, soon, and let us say: Amen
Jewish HistoryMiriam, the sister of Moses, passed away at the age of 126 on the 10th of Nissan of the year 2487 from creation (1274 BCE) -- 39 years after the Exodus and exactly one year before the Children of Israel entered the Holy Land. It is in deference to her passing that the "Great Shabbat" is commemorated on the Shabbat before Passover rather than the calendar date of the miracle's occurence, Nissan 10.
Link: About Miriam.
Three days after the two spies dispatched by Joshua scouted the city of Jericho (see entry for "Nissan 7" above), the children of Israel were ready to enter the land promised by G-d to their ancestors as their eternal heritage. As they approached the Jordan with the Holy Ark carried by the Kohanim (priests) in their lead, the river parted for them, as the waters of the Red Sea had split when their fathers and mothers marched out of Egypt 40 years earlier. (Joshua 4)
Laws and CustomsIn today's "Nasi" reading (see "Nasi of the Day" in Nissan 1), we read of the gift bought by the nasi of the tribe of Dan, Achiezer ben Amishadai, for the inauguration of the Mishkan.
Daily ThoughtWhy Is Matzah on Passover Different From Matzah on Any Other Night?
Any other time of the year, it’s just a cracker. Eat it on the night of Passover, and it nourishes your soul.
Because, in truth, all food feeds not only the body, but the soul as well.
That’s because, like everything else, food is a divine creation. It is sustained by a constant flow of energy from its Maker. When we consume food, we metabolize that divine energy and live from it.
The kind of food-energy we consume and the way we consume it has a lot to do with kind of person we become and the kind of life we end up living.
If we eat foods sustained by energy hopelessly distorted, corrupted, and disconnected from its origin, they pull us down with them and it becomes harder for us to keep in touch with our own soul. These are the foods that are not kosher.
But then, even the energy of kosher food needs to be reconnected to its origin. And we do that by investing whatever energy we’ve gained from this food into G‑dly deeds--a.k.a. mitzvahs.
Matzah on Passover is the exception. On the night of Passover, it’s not just a mitzvah to eat matzah; the matzah itself is a mitzvah. It’s already intimately connected with its source.
So that, rather than us having to reconnect this food, it reconnects us, nourishing both body and soul with divine light, carrying us to heights we could otherwise never achieve.
And so, writes Rabbi Shmuel of Lubavitch, matzah on Passover--especially on the first night--not only nourishes your divine soul, it softens up the animal instinct within you. Your inner beast becomes open to knowing something greater than itself.
At the very least, he writes, it allows your divine soul some respite.
As it turns out, matzah on Passover is not just food for the soul, it’s potent medicine for the human animal.
Rabbi Shmuel of Lubavitch, “the Maharash,” Hemshech 5637, chapter 60, cited frequently by the Rebbe.
Halachic Times (Zmanim)Times for Jerusalem, Israel4:46 AMDawn (Alot Hashachar):5:21 AMEarliest Tallit and Tefillin (Misheyakir):6:07 AMSunrise (Hanetz Hachamah):9:20 AMLatest Shema:10:26 AMLatest Shacharit:12:38 PMMidday (Chatzot Hayom):1:12 PMEarliest Mincha (Mincha Gedolah):4:30 PMMincha Ketanah (“Small Mincha”):5:52 PMPlag Hamincha (“Half of Mincha”):7:11 PMSunset (Shkiah):7:36 PMNightfall (Tzeit Hakochavim):12:38 AMMidnight (Chatzot HaLailah):65:54 min.Shaah Zmanit (proportional hour):
מִי שֶׁבֵּרַךְ אֲבוֹתֵינוּ אַבְרָהָם יִצְחָק וְיַעֲקֹב הוּא יְבָרֵךְ אֶת חַיָּלֵי צְבָא הֲגַנָּה לְיִשְׂרָאֵל, הָעוֹמְדִים עַל מִשְׁמַר אַרְצֵנוּ וְעָרֵי אֱלֹהֵינוּ מִגְּבוּל הַלְּבָנוֹן וְעַד מִדְבַּר מִצְרַיִם וּמִן הַיָּם הַגָּדוֹל עַד לְבוֹא הָעֲרָבָה בַּיַּבָּשָׁה בָּאֲוִיר וּבַיָּם. יִתֵּן ה’ אֶת אוֹיְבֵינוּ הַקָּמִים עָלֵינוּ נִגָּפִים לִפְנֵיהֶם. הַקָּדוֹשׁ בָּרוּךְ הוּא יִשְׁמֹר וְיַצִּיל אֶת חַיָלֵינוּ מִכָּל צָרָה וְצוּקָה וּמִכָּל נֶגַע וּמַחֲלָה וְיִשְׁלַח בְּרָכָה וְהַצְלָחָה בְּכָל מַעֲשֵׂה יְדֵיהֶם. יַדְבֵּר שׂוֹנְאֵינוּ תַּחְתֵּיהֶם וִיעַטְרֵם בְּכֶתֶר יְשׁוּעָה וּבַעֲטֶרֶת נִצָּחון. וִיקֻיַּם בָּהֶם הַכָּתוּב: כִּי ה’ אֱלֹהֵיכֶם הַהֹלֵךְ עִמָּכֶם לְהִלָּחֵם לָכֶם עִם אֹיְבֵיכֶם לְהוֹשִׁיעַ אֶתְכֶם: וְנֹאמַר אָמֵן:
Prayer for IDF Soldiers in English
He Who blessed our forefathers Abraham, Isaac and Jacob — may He bless the fighters of the Israel Defense Forces, who stand guard over our land and the cities of our God, from the border of the Lebanon to the desert of Egypt, and from the Great Sea unto the approach of the Aravah, on the land, in the air, and on the sea.
May the Almighty cause the enemies who rise up against us to be struck down before them. May the Holy One, Blessed is He, preserve and rescue our fighters from every trouble and distress and from every plague and illness, and may He send blessing and success in their every endeavor.
May He lead our enemies under our soldiers’ sway and may He grant them salvation and crown them with victory. And may there be fulfilled for them the verse: For it is the Lord your God, Who goes with you to battle your enemies for you to save you.
For all our family of the House of Israel, fellow Jews who face
anguish and captivity.
ha-makom y’raḥeim aleihem, v’yotzi∙eim mi-tzarah lirvaḥah,
u-mei∙afeilah l’orah, u-mi-shibud lig’ullah,
hashta ba-agala u-vizman kariv, v’nomar amen.
For all our family of the House of Israel, fellow Jews who face anguish and captivity,
whether on sea or on land:
May the Divine have compassion upon them, and bring them from distress to relief,
from darkness to light, from subjugation to redemption,
now, speedily, soon, and let us say: Amen
Miriam, the sister of Moses, passed away at the age of 126 on the 10th of Nissan of the year 2487 from creation (1274 BCE) -- 39 years after the Exodus and exactly one year before the Children of Israel entered the Holy Land. It is in deference to her passing that the "Great Shabbat" is commemorated on the Shabbat before Passover rather than the calendar date of the miracle's occurence, Nissan 10.
Link: About Miriam.
Three days after the two spies dispatched by Joshua scouted the city of Jericho (see entry for "Nissan 7" above), the children of Israel were ready to enter the land promised by G-d to their ancestors as their eternal heritage. As they approached the Jordan with the Holy Ark carried by the Kohanim (priests) in their lead, the river parted for them, as the waters of the Red Sea had split when their fathers and mothers marched out of Egypt 40 years earlier. (Joshua 4)
In today's "Nasi" reading (see "Nasi of the Day" in Nissan 1), we read of the gift bought by the nasi of the tribe of Dan, Achiezer ben Amishadai, for the inauguration of the Mishkan.
Any other time of the year, it’s just a cracker. Eat it on the night of Passover, and it nourishes your soul.
Because, in truth, all food feeds not only the body, but the soul as well.
That’s because, like everything else, food is a divine creation. It is sustained by a constant flow of energy from its Maker. When we consume food, we metabolize that divine energy and live from it.
The kind of food-energy we consume and the way we consume it has a lot to do with kind of person we become and the kind of life we end up living.
If we eat foods sustained by energy hopelessly distorted, corrupted, and disconnected from its origin, they pull us down with them and it becomes harder for us to keep in touch with our own soul. These are the foods that are not kosher.
But then, even the energy of kosher food needs to be reconnected to its origin. And we do that by investing whatever energy we’ve gained from this food into G‑dly deeds--a.k.a. mitzvahs.
Matzah on Passover is the exception. On the night of Passover, it’s not just a mitzvah to eat matzah; the matzah itself is a mitzvah. It’s already intimately connected with its source.
So that, rather than us having to reconnect this food, it reconnects us, nourishing both body and soul with divine light, carrying us to heights we could otherwise never achieve.
And so, writes Rabbi Shmuel of Lubavitch, matzah on Passover--especially on the first night--not only nourishes your divine soul, it softens up the animal instinct within you. Your inner beast becomes open to knowing something greater than itself.
At the very least, he writes, it allows your divine soul some respite.
As it turns out, matzah on Passover is not just food for the soul, it’s potent medicine for the human animal.
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‘: Israelite by accepting the Shulchan Aruch and Chasidut, the teachings of CHaBaD, hearing and doing.)
Click: Beit yisrael international
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.
Click: Beit yisrael international
The Repetition of a Commandment
As is his practice in many Halachos in the Mishneh Torah, the Rambam begins Hilchos Beis HaBechirah, “The Laws of [G‑d’s] Chosen House,” by stating the fundamental mitzvah upon which the entire collection of laws which follow is based:
It is a positive commandment to construct a house for G‑d, prepared to have sacrifices offered within.... as it is written,1 “And you shall make Me a Sanctuary.”
Significantly, the Rambam also mentions the mitzvah of constructing the Beis HaMikdash elsewhere in the Mishneh Torah, in Hilchos Melachim, “The Laws of Kings.” There, however, he focuses on the mitzvah in a different context, stating:2
The Jews were commanded regarding the observance of three mitzvos when they entered Eretz Yisrael: to appoint a king over them.... to wipe out the descendants of Amalek.... and to build [G‑d’s] Chosen House; as it is written,3 “You shall seek out His presence and come to that place.”
The commentaries question: What is the Rambam’s purpose in repeating the commandment to build a Sanctuary in Hilchos Melachim and why in that source does he link together the three mitzvos he mentions?4
The Bond Between These Three Mitzvos
In regard to the latter question, it can be explained that there is an intrinsic connection between these three mitzvos.5 Although they are three separate commandments, the fulfillment of one contributes a measure of perfection to the others. To cite a parallel: The arm tefillin and the head tefillin are two separate mitzvos.6 Nevertheless, when both of these mitzvos are performed together, each one is elevated to a higher level.
Similarly, in regard to the three mitzvos mentioned by the Rambam: The intent is not merely that the mitzvos are to be fulfilled in the chronological order mentioned by the Rambam.7 Instead, the linkage of three mitzvos teaches that the mitzvah of building the Sanctuary can be fulfilled in the most perfect manner, only when first, a king is appointed and then Amalek is destroyed. Similarly, the fulfillment of the mitzvos of destroying Amalek and building a Sanctuary enhance the mitzvah of appointing a king, and the fulfillment of the mitzvah of wiping out Amalek is enhanced by the mitzvos of appointing a king and building the Beis HaMikdash.
This concept is supported by the verses8 cited by the Rambam in the halachah which follows in Hilchos Melachim:9 “And it came to pass, when the king dwelt in his house, and G‑d brought him peace from all the enemies which surrounded him, the king said to the prophet, Natan, ‘Behold, I am sitting in a palace of cedar, [while the Ark of G‑d dwells in curtains].’ ”
These verses indicate how the secure establishment of the monarchy, [“the king dwelt in his house”,] the destruction of Amalek, [“And G‑d brought him peace from all the enemies which surrounded him,”10] and the building of the Beis HaMikdash [David’s request from the prophet Natan] are interrelated.11
Based on the above, we can appreciate a further point: The Rambam’s statements in Hilchos Melachim are based on the Midrash Tanchuma. Nevertheless, he alters the text of that Midrashic passage, choosing a different prooftext. In the Midrash Tanchuma, the prooftext cited for the commandment to build the Beis HaMikdash is the verse: “And you shall make Me a Sanctuary.”12 The Rambam, by contrast, substitutes the verse: “You shall seek out His presence...,” because the context of this verse in the Book of Devarim describes the Jews’ entry into Eretz Yisrael and their progress to a state when “G‑d will grant you peace from all your enemies around you and you will dwell in security.”13
Fulfilling a Mitzvah in Stages
The above concepts also shed light on another related point which has aroused the attention of the commentaries: As mentioned above, the Rambam uses the verse, “And you shall make Me a Sanctuary,” as the prooftext for the mitzvah to build the Beis HaMikdash. This is problematic, for seemingly, this command refers to the construction of the Sanctuary in the desert and not to the construction of the Beis HaMikdash. The passage cited by the Rambam in Hilchos Melachim, by contrast, refers specifically to the construction of the Beis HaMikdash, and indeed, is cited as the source for the commandment to build the Beis HaMikdash by our Sages14 and by our Rabbis.15
It is possible to explain16 that the commandment, “And you shall make Me a Sanctuary,” is general in scope, applying to all the structures which were “a house for G‑d” [i.e., a place where G‑d’s presence was revealed] and “prepared to have sacrifices offered within” [a place for the service of the Jewish people].17 Throughout their history, the Jews fulfilled this commandment in several different ways, beginning with the construction of the Sanctuary in the desert.
In this context, we can resolve a problematic point in Hilchos Beis HaBechirah. Directly after stating the mitzvah to build a Sanctuary, the Rambam continues:
The Sanctuary which Moshe our teacher built is already described in the Torah. It was, however, only temporary in nature....
When [the Jewish people] entered Eretz [Yisrael], they erected the Sanctuary in Gilgal for the fourteen years in which they conquered and divided [the land]. Afterwards, they came to Shiloh and built a structure of stone....
When Eli died, it was destroyed and they came to Nov and built a Sanctuary.18 When Shmuel died, it was destroyed and they came to Givon and built a Sanctuary. From Givon, they came to the [Divine Presence’s] eternal home.
The place of such statements in the Mishneh Torah is problematic. Unlike the Talmud or the Midrashim which are general in content, the Mishneh Torah is exclusively a text of Halachah, Torah law. Points of ethics, philosophy, and history are mentioned only when they are themselves halachos, specific directives governing our conduct. Thus the question can be raised: What halachic points can be derived from the historical background to the construction of the Beis HaMikdash?19
On the basis of the explanation given above, we can, however, appreciate the sequence of these halachos: After the Rambam uses a prooftext which implies that the mitzvah of building a Sanctuary is not confined to one specific structure, he illustrates this point by citing the various different intermediate stages through which our people’s observance of this mitzvah underwent.
Intermediate Way-Stations On the Path to Jerusalem
To return to the concept explained at the outset: The linkage of the mitzvah of constructing a Sanctuary with the mitzvos of appointing a king and wiping out Amalek is also relevant with regard to the other structures mentioned by the Rambam.20 Our Rabbis state that “Moshe Rabbeinu served as a king,”21 and the construction of the Sanctuary followed the war in which Yehoshua defeated Amalek.22
The title “king” was also applied to Yehoshua23 who constructed the Sanctuary at Shiloh, and to Shmuel,24 who constructed the Sanctuary at Nov. We are unsure of the exact time of the construction of the Sanctuary at Givon. We may, however, assume that one of the following — Shaul, David, or Shmuel, all of whom either served, or were described, as kings — was involved in its construction. Similarly, at the time these structures were built, the people had reached progressively more developed stages of being “at peace from the enemies around them.” Nevertheless, just as the monarchy and Israel’s peace had not been established in a complete manner at the time of these structures, these structures did not represent a complete manifestation of the indwelling of the Divine Presence, nor did they fulfill the ideal conception of a center for the sacrificial worship of the Jewish people.
It was not until “the king dwelt in his house, and G‑d brought him peace from all the enemies which surrounded him,” i.e., David had securely established the monarchy and brought peace to the land, that it was possible to build the Beis HaMikdash.
The Ultimate Beis HaMikdash
Based on the above, we can appreciate one of the positive dimensions that will be possessed by the Third Beis HaMikdash. That structure will be built by Mashiach,25 the ultimate Jewish monarch, and will be constructed after he “wages the wars of G‑d, defeating all the nations around him.”26 Among these wars will be the total annihilation of Amalek.27 Thus, since in the Era of the Redemption, the other two mitzvos, the appointment of a king and the destruction of Amalek, will have been fulfilled in a perfect matter, this will contribute an added dimension of perfection to the mitzvah of constructing the Beis HaMikdash.
We can hasten the coming of this era through our divine service. To explain: In chassidic thought,28 the appointment of a king is associated with developing inner bittul, nullifying oneself to G‑d. This in turn allows a person to “drive out” Amalek from his being, to free himself from pride, egotism, and other undesirable character traits. Such personal refinement allows him to proceed further and transform his person, his home, and his surroundings into a “sanctuary in microcosm,” in which the Divine Presence can rest.29
This will serve as a catalyst for change in the world at large. For each particular manifestation of the Divine Presence within the world hastens the coming of the time when the Divine Presence will again be revealed, and not merely in microcosm. At that time, “the world will be filled with the knowledge of G‑d as the waters cover the ocean bed.”30 May this take place in the immediate future.
Adapted from Likkutei Sichos, Vol. VI, Terumah
The Repetition of a Commandment
As is his practice in many Halachos in the Mishneh Torah, the Rambam begins Hilchos Beis HaBechirah, “The Laws of [G‑d’s] Chosen House,” by stating the fundamental mitzvah upon which the entire collection of laws which follow is based:
It is a positive commandment to construct a house for G‑d, prepared to have sacrifices offered within.... as it is written,1 “And you shall make Me a Sanctuary.”
Significantly, the Rambam also mentions the mitzvah of constructing the Beis HaMikdash elsewhere in the Mishneh Torah, in Hilchos Melachim, “The Laws of Kings.” There, however, he focuses on the mitzvah in a different context, stating:2
The Jews were commanded regarding the observance of three mitzvos when they entered Eretz Yisrael: to appoint a king over them.... to wipe out the descendants of Amalek.... and to build [G‑d’s] Chosen House; as it is written,3 “You shall seek out His presence and come to that place.”
The commentaries question: What is the Rambam’s purpose in repeating the commandment to build a Sanctuary in Hilchos Melachim and why in that source does he link together the three mitzvos he mentions?4
The Bond Between These Three Mitzvos
In regard to the latter question, it can be explained that there is an intrinsic connection between these three mitzvos.5 Although they are three separate commandments, the fulfillment of one contributes a measure of perfection to the others. To cite a parallel: The arm tefillin and the head tefillin are two separate mitzvos.6 Nevertheless, when both of these mitzvos are performed together, each one is elevated to a higher level.
Similarly, in regard to the three mitzvos mentioned by the Rambam: The intent is not merely that the mitzvos are to be fulfilled in the chronological order mentioned by the Rambam.7 Instead, the linkage of three mitzvos teaches that the mitzvah of building the Sanctuary can be fulfilled in the most perfect manner, only when first, a king is appointed and then Amalek is destroyed. Similarly, the fulfillment of the mitzvos of destroying Amalek and building a Sanctuary enhance the mitzvah of appointing a king, and the fulfillment of the mitzvah of wiping out Amalek is enhanced by the mitzvos of appointing a king and building the Beis HaMikdash.
This concept is supported by the verses8 cited by the Rambam in the halachah which follows in Hilchos Melachim:9 “And it came to pass, when the king dwelt in his house, and G‑d brought him peace from all the enemies which surrounded him, the king said to the prophet, Natan, ‘Behold, I am sitting in a palace of cedar, [while the Ark of G‑d dwells in curtains].’ ”
These verses indicate how the secure establishment of the monarchy, [“the king dwelt in his house”,] the destruction of Amalek, [“And G‑d brought him peace from all the enemies which surrounded him,”10] and the building of the Beis HaMikdash [David’s request from the prophet Natan] are interrelated.11
Based on the above, we can appreciate a further point: The Rambam’s statements in Hilchos Melachim are based on the Midrash Tanchuma. Nevertheless, he alters the text of that Midrashic passage, choosing a different prooftext. In the Midrash Tanchuma, the prooftext cited for the commandment to build the Beis HaMikdash is the verse: “And you shall make Me a Sanctuary.”12 The Rambam, by contrast, substitutes the verse: “You shall seek out His presence...,” because the context of this verse in the Book of Devarim describes the Jews’ entry into Eretz Yisrael and their progress to a state when “G‑d will grant you peace from all your enemies around you and you will dwell in security.”13
Fulfilling a Mitzvah in Stages
The above concepts also shed light on another related point which has aroused the attention of the commentaries: As mentioned above, the Rambam uses the verse, “And you shall make Me a Sanctuary,” as the prooftext for the mitzvah to build the Beis HaMikdash. This is problematic, for seemingly, this command refers to the construction of the Sanctuary in the desert and not to the construction of the Beis HaMikdash. The passage cited by the Rambam in Hilchos Melachim, by contrast, refers specifically to the construction of the Beis HaMikdash, and indeed, is cited as the source for the commandment to build the Beis HaMikdash by our Sages14 and by our Rabbis.15
It is possible to explain16 that the commandment, “And you shall make Me a Sanctuary,” is general in scope, applying to all the structures which were “a house for G‑d” [i.e., a place where G‑d’s presence was revealed] and “prepared to have sacrifices offered within” [a place for the service of the Jewish people].17 Throughout their history, the Jews fulfilled this commandment in several different ways, beginning with the construction of the Sanctuary in the desert.
In this context, we can resolve a problematic point in Hilchos Beis HaBechirah. Directly after stating the mitzvah to build a Sanctuary, the Rambam continues:
The Sanctuary which Moshe our teacher built is already described in the Torah. It was, however, only temporary in nature....
When [the Jewish people] entered Eretz [Yisrael], they erected the Sanctuary in Gilgal for the fourteen years in which they conquered and divided [the land]. Afterwards, they came to Shiloh and built a structure of stone....
When Eli died, it was destroyed and they came to Nov and built a Sanctuary.18 When Shmuel died, it was destroyed and they came to Givon and built a Sanctuary. From Givon, they came to the [Divine Presence’s] eternal home.
The place of such statements in the Mishneh Torah is problematic. Unlike the Talmud or the Midrashim which are general in content, the Mishneh Torah is exclusively a text of Halachah, Torah law. Points of ethics, philosophy, and history are mentioned only when they are themselves halachos, specific directives governing our conduct. Thus the question can be raised: What halachic points can be derived from the historical background to the construction of the Beis HaMikdash?19
On the basis of the explanation given above, we can, however, appreciate the sequence of these halachos: After the Rambam uses a prooftext which implies that the mitzvah of building a Sanctuary is not confined to one specific structure, he illustrates this point by citing the various different intermediate stages through which our people’s observance of this mitzvah underwent.
Intermediate Way-Stations On the Path to Jerusalem
To return to the concept explained at the outset: The linkage of the mitzvah of constructing a Sanctuary with the mitzvos of appointing a king and wiping out Amalek is also relevant with regard to the other structures mentioned by the Rambam.20 Our Rabbis state that “Moshe Rabbeinu served as a king,”21 and the construction of the Sanctuary followed the war in which Yehoshua defeated Amalek.22
The title “king” was also applied to Yehoshua23 who constructed the Sanctuary at Shiloh, and to Shmuel,24 who constructed the Sanctuary at Nov. We are unsure of the exact time of the construction of the Sanctuary at Givon. We may, however, assume that one of the following — Shaul, David, or Shmuel, all of whom either served, or were described, as kings — was involved in its construction. Similarly, at the time these structures were built, the people had reached progressively more developed stages of being “at peace from the enemies around them.” Nevertheless, just as the monarchy and Israel’s peace had not been established in a complete manner at the time of these structures, these structures did not represent a complete manifestation of the indwelling of the Divine Presence, nor did they fulfill the ideal conception of a center for the sacrificial worship of the Jewish people.
It was not until “the king dwelt in his house, and G‑d brought him peace from all the enemies which surrounded him,” i.e., David had securely established the monarchy and brought peace to the land, that it was possible to build the Beis HaMikdash.
The Ultimate Beis HaMikdash
Based on the above, we can appreciate one of the positive dimensions that will be possessed by the Third Beis HaMikdash. That structure will be built by Mashiach,25 the ultimate Jewish monarch, and will be constructed after he “wages the wars of G‑d, defeating all the nations around him.”26 Among these wars will be the total annihilation of Amalek.27 Thus, since in the Era of the Redemption, the other two mitzvos, the appointment of a king and the destruction of Amalek, will have been fulfilled in a perfect matter, this will contribute an added dimension of perfection to the mitzvah of constructing the Beis HaMikdash.
We can hasten the coming of this era through our divine service. To explain: In chassidic thought,28 the appointment of a king is associated with developing inner bittul, nullifying oneself to G‑d. This in turn allows a person to “drive out” Amalek from his being, to free himself from pride, egotism, and other undesirable character traits. Such personal refinement allows him to proceed further and transform his person, his home, and his surroundings into a “sanctuary in microcosm,” in which the Divine Presence can rest.29
This will serve as a catalyst for change in the world at large. For each particular manifestation of the Divine Presence within the world hastens the coming of the time when the Divine Presence will again be revealed, and not merely in microcosm. At that time, “the world will be filled with the knowledge of G‑d as the waters cover the ocean bed.”30 May this take place in the immediate future.
Adapted from Likkutei Sichos, Vol. VI, Terumah
Seek Out the Welfare of Jerusalem
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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Shulchan Aruch Harav
The Alter Rebbe's Shulchan Aruch - Code of Jewish Law
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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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.
42 Journeys of the Soul
The Messianic age will elevate the entire universe, including all the spiritual realms.
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':
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And the teachings of Chassidut by the Chassidim.
What Is Kabbalah?
The Soul of Judaism
By Tzvi Freeman
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What Is Chassidut?
Teachings from the core essence
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What Is Chabad?
Do-It-Yourself Judaism
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What Is a Tzaddik?
Being human all the way
The Tzaddik HaDor
As the Zohar teaches us – everyone is against or afraid of the idea of there having to be a tzaddik. HaTzaddik, "THE" Tzaddik, HaDor - namely the Tzaddik of "THIS" generation. The Holy Zohar teaches (Zohar I, 28a): "Woe to the world for they do not provide help for the Shechina (Divine Presence) during the exile, or for Moshe (i.e. the Tzaddik), who is always with Her and never moves from Her… Moshe did not die. He is called Adam. Of Adam it is written (Bereishit 2:20), 'And Adam had no helpmate'. This applies to the last exile: Adam – the Tzaddik – has no helpmate. Everyone is against the Tzaddik".
May we all sincerely and wholeheartedly turn to Hashem in prayer and seek out, support and reveal the Shechina hidden within the exile along with Her helpmate 'HaTZaDDiK HaDoR' Amen.
Kol-HaTor The Voice of the Turtle Dove
Kol HaTor - קול התור or "The Voice of the Turtledove" (a reference to Song of Songs 2:12) was written by Rabbi Hillel Rivlin of Shklov, a disciple of the Vilna Gaon . The text deals with the Geulah (Era of Redemption) and describes its signs vis-a-vis an evaluation of a proposed 999 footsteps of the Moshiach’s arrival. The Vilna Gaon believed the number 999 to be intrinsically connected to the idea of Moshiach ben Yosef, he also felt that this number is alluded to in the gematria of his own name. It was first published in Hebrew by Rabbi Menachem Mendel Kasher in 1968 to whom the book was passed down over the generations.
Kol HaTor - קול התור or "The Voice of the Turtledove" (a reference to Song of Songs 2:12) was written by Rabbi Hillel Rivlin of Shklov, a disciple of the Vilna Gaon . The text deals with the Geulah (Era of Redemption) and describes its signs vis-a-vis an evaluation of a proposed 999 footsteps of the Moshiach’s arrival. The Vilna Gaon believed the number 999 to be intrinsically connected to the idea of Moshiach ben Yosef, he also felt that this number is alluded to in the gematria of his own name. It was first published in Hebrew by Rabbi Menachem Mendel Kasher in 1968 to whom the book was passed down over the generations.And…… to all Jews and Ephraimites:
Pirkei Avot 6:10
Dr. Joshua Kulp
חֲמִשָּׁה קִנְיָנִים קָנָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְעוֹלָמוֹ, וְאֵלּוּ הֵן, תּוֹרָה קִנְיָן אֶחָד, שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד, אַבְרָהָם קִנְיָן אֶחָד, יִשְׂרָאֵל קִנְיָן אֶחָד, בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד. תּוֹרָה מִנַּיִן, דִּכְתִיב (משלי ח), ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז. שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (ישעיה סו), כֹּה אָמַר ה' הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי אֵי זֶה בַיִת אֲשֶׁר תִּבְנוּ לִי וְאֵי זֶה מָקוֹם מְנוּחָתִי, וְאוֹמֵר (תהלים קד) מָה רַבּוּ מַעֲשֶׂיךָ ה' כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ. אַבְרָהָם קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (בראשית יד), וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ. יִשְׂרָאֵל קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (שמות טו), עַד יַעֲבֹר עַמְּךָ ה' עַד יַעֲבֹר עַם זוּ קָנִיתָ, וְאוֹמֵר (תהלים טז) לִקְדוֹשִׁים אֲשֶׁר בָּאָרֶץ הֵמָּה וְאַדִּירֵי כָּל חֶפְצִי בָם. בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (שמות טו), מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ ה' מִקְּדָשׁ ה' כּוֹנְנוּ יָדֶיךָ. וְאוֹמֵר (תהלים עח) וַיְבִיאֵם אֶל גְּבוּל קָדְשׁוֹ הַר זֶה קָנְתָה יְמִינוֹ:
Five possessions did the Holy Blessed One, set aside as his own in this world, and these are they: The Torah, one possession; Heaven and earth, another possession; Abraham, another possession; Israel, another possession; The Temple, another possession. 1a) The Torah is one possession. From where do we know this? Since it is written, “The Lord possessed (usually translated as ‘created’) me at the beginning of his course, at the first of His works of old” (Proverbs 8:22). 2a) Heaven and earth, another possession. From where do we know this? Since it is said: “Thus said the Lord: The heaven is My throne and the earth is My footstool; Where could you build a house for Me, What place could serve as My abode? (Isaiah 66:1) And it says: “How many are the things You have made, O Lord; You have made them all with wisdom; the earth is full of Your possessions” (Psalms 104:24). 3a) Abraham is another possession. From where do we know this? Since it is written: “He blessed him, saying, “Blessed by Abram of God Most High, Possessor of heaven and earth” (Genesis 15:19). 4a) Israel is another possession. From where do we know this? Since it is written: “Till Your people cross over, O Lord, Till Your people whom You have possessed” (Exodus 15:16). And it says: “As to the holy and mighty ones that are in the land, my whole desire (possession) is in them” (Psalms 16:3). 5a) The Temple is another possession. From where do we know this? Since it is said: “The sanctuary, O lord, which your hands have established” (Exodus 15:17”, And it says: “And He brought them to His holy realm, to the mountain, which His right hand had possessed” (Psalms 78:54).
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).
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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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Beit Yisrael International (Ephraim, The Lost sheep from the House of Israel), Meditate and Realization of Chassidut Torah Teachings – The Strong foundation is based on Chabad teachings ( i.e The purpose of creation is to Bringing Heavens Down to Earth and to make Most High a dwelling place here on earth) and its pillars is based on the true concept of the Breslov Teachings ( in the context of Seventh Pillar of Tzaddik ) by following the Jewish Halacha Principles of Shulchan Aruch Halacha.
Beit Yisrael International (Ephraim, The Lost sheep from the House of Israel), Meditate and Realization of Chassidut Torah Teachings – The Strong foundation is based on Chabad teachings ( i.e The purpose of creation is to Bringing Heavens Down to Earth and to make Most High a dwelling place here on earth) and its pillars is based on the true concept of the Breslov Teachings ( in the context of Seventh Pillar of Tzaddik ) by following the Jewish Halacha Principles of Shulchan Aruch Halacha.
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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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