ChaBaD Jewish Calendar Jerusalem, Israel Wednesday, July 31, 2024 25 Tammuz, 5784
ChaBaD Jewish Calendar Jerusalem, Israel Wednesday, July 31, 2024 25 Tammuz, 5784
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 ืืึฐืขึธึฅืฉืืึผ ืึดึื ืึดืงึฐืึผึธึืฉื ืึฐืฉืึธึฝืึทื ึฐืชึผึดึื ืึผึฐืชืึนืึธึฝื: And they shall make Me a sanctuary: And they shall make in My name a house of sanctity. ืึฐืขึธืฉืืึผ ืึดื ืึดืงึฐืึผึธืฉื: ืึฐืขึธืฉืืึผ ืึดืฉืึฐืึดื ืึผึตืืช ืงึฐืึปืฉึผืึธื: 9according to all that I show you, the pattern of the Mishkan and the pattern of all its vessels; and so shall you do. ืืึผึฐืึนึื ืึฒืฉืึถึคืจ ืึฒื ึดืึ ืึทืจึฐืึถึฃื ืึฝืึนืชึฐืึธึ ืึตึืช ืชึผึทืึฐื ึดึฃืืช ืึทืึผึดืฉืึฐืึผึธึื ืึฐืึตึืช ืชึผึทืึฐื ึดึฃืืช ืึผึธืึพืึผึตืึธึืื ืึฐืึตึื ืชึผึทึฝืขึฒืฉืึฝืึผ: according to all that I show you: here, the pattern of the Mishkan. This verse is connected to the verse above it: โAnd they shall make Me a sanctuaryโฆโ according to all that I show you. ืึผึฐืึนื ืึฒืฉืึถืจ ืึฒื ึดื ืึทืจึฐืึถื ืึฝืึนืชึฐืึธ: ืึผึธืื ืืช ืชืื ืืช ืืืฉืื, ืึทืึผึดืงึฐืจึธื ืึทืึผึถื ืึฐืึปืึผึธืจ ืึทืึผึดืงึฐืจึธื ืฉืึถืึผึฐืึทืขึฐืึธื ืึตืืึถื ึผืึผ ืึฐืขึธืฉืืึผ ืึดื ืึดืงึฐืึผึธืฉื ืึผึฐืึนื ืึฒืฉืึถืจ ืึฒื ึดื ืึทืจึฐืึถื ืืึนืชึฐืึธ:
Eretz Yisrael in Jewish Scriptures Click: 
Source (Hebrew) Translation (English)
The Tefilah lโShalom Medinat Yisraโel (โPrayer for the Welfare of the State of Israelโ) was composed by Rabbi Yitsแธฅak haLevi Hertzog (1888-1959), edited by Shmuel Yosef (S.Y.) Agnon (1888-1970), and first published in the newspaper Ha-Tsofeh on 20 September 1948.
This prayer was instituted at the time by the Chief Rabbis of Israel, Rabbi Hertzog and Rabbi Ben Tsiyon Meir แธคai Uziel. According to the custom of the Ashkenazic communities, the time for reciting the prayer was set between the end of the Torah reading and the haftara for the return of the Torah scroll to its place in the Holy Ark. In Sephardic communities, it is customary to recite the prayer at the time of the removal of the Torah scroll from the Holy Ark. (At this point in prayer, it was customary the prayer โHanoten Tshuahโ, blessing the ruler of the state and their immediate family.)
Because the State of Israel is referred to as โthe beginning of the sprouting/growth of our redemption,โ the prayer was not universally accepted. This expression, and the reservations about the state in general, are some of the reasons why non-Zionist and anti-Zionist Jews do not recite it in their synagogues. In fact, the recitation of this prayer and, to a lesser extent, the prayer for the safety of IDF soldiers, became one of the main differences between prayer in แธคaredi synagogues and prayers in National Religious Zionist synagogues in Israel and in the Diaspora.
ืื ืฉืืจื ืืืืืื ืฆืืดื | Mi sheBerakh for the Welfare of Israel Defense Forces Soldiers, by Rabbi Shlomo Goren (1956); amended by Dr. Alex Sinclair (2012)
| 8And they shall make Me a sanctuary and I will dwell in their midst | ืืึฐืขึธึฅืฉืืึผ ืึดึื ืึดืงึฐืึผึธึืฉื ืึฐืฉืึธึฝืึทื ึฐืชึผึดึื ืึผึฐืชืึนืึธึฝื: | |
| And they shall make Me a sanctuary: And they shall make in My name a house of sanctity. | ืึฐืขึธืฉืืึผ ืึดื ืึดืงึฐืึผึธืฉื: ืึฐืขึธืฉืืึผ ืึดืฉืึฐืึดื ืึผึตืืช ืงึฐืึปืฉึผืึธื: | |
| 9according to all that I show you, the pattern of the Mishkan and the pattern of all its vessels; and so shall you do. | ืืึผึฐืึนึื ืึฒืฉืึถึคืจ ืึฒื ึดืึ ืึทืจึฐืึถึฃื ืึฝืึนืชึฐืึธึ ืึตึืช ืชึผึทืึฐื ึดึฃืืช ืึทืึผึดืฉืึฐืึผึธึื ืึฐืึตึืช ืชึผึทืึฐื ึดึฃืืช ืึผึธืึพืึผึตืึธึืื ืึฐืึตึื ืชึผึทึฝืขึฒืฉืึฝืึผ: | |
| according to all that I show you: here, the pattern of the Mishkan. This verse is connected to the verse above it: โAnd they shall make Me a sanctuaryโฆโ according to all that I show you. | ืึผึฐืึนื ืึฒืฉืึถืจ ืึฒื ึดื ืึทืจึฐืึถื ืึฝืึนืชึฐืึธ: ืึผึธืื ืืช ืชืื ืืช ืืืฉืื, ืึทืึผึดืงึฐืจึธื ืึทืึผึถื ืึฐืึปืึผึธืจ ืึทืึผึดืงึฐืจึธื ืฉืึถืึผึฐืึทืขึฐืึธื ืึตืืึถื ึผืึผ ืึฐืขึธืฉืืึผ ืึดื ืึดืงึฐืึผึธืฉื ืึผึฐืึนื ืึฒืฉืึถืจ ืึฒื ึดื ืึทืจึฐืึถื ืืึนืชึฐืึธ: |
| Source (Hebrew) | Translation (English) |
|---|
The Tefilah lโShalom Medinat Yisraโel (โPrayer for the Welfare of the State of Israelโ) was composed by Rabbi Yitsแธฅak haLevi Hertzog (1888-1959), edited by Shmuel Yosef (S.Y.) Agnon (1888-1970), and first published in the newspaper Ha-Tsofeh on 20 September 1948.
This prayer was instituted at the time by the Chief Rabbis of Israel, Rabbi Hertzog and Rabbi Ben Tsiyon Meir แธคai Uziel. According to the custom of the Ashkenazic communities, the time for reciting the prayer was set between the end of the Torah reading and the haftara for the return of the Torah scroll to its place in the Holy Ark. In Sephardic communities, it is customary to recite the prayer at the time of the removal of the Torah scroll from the Holy Ark. (At this point in prayer, it was customary the prayer โHanoten Tshuahโ, blessing the ruler of the state and their immediate family.)
Because the State of Israel is referred to as โthe beginning of the sprouting/growth of our redemption,โ the prayer was not universally accepted. This expression, and the reservations about the state in general, are some of the reasons why non-Zionist and anti-Zionist Jews do not recite it in their synagogues. In fact, the recitation of this prayer and, to a lesser extent, the prayer for the safety of IDF soldiers, became one of the main differences between prayer in แธคaredi synagogues and prayers in National Religious Zionist synagogues in Israel and in the Diaspora.
Source (Hebrew) Translation (English)
In recent months, thanks to the combination of cell phone cameras and YouTube, weโve witnessed Israel Defense Force soldiers acting in deeply troubling ways. Weโve seen soldiers standing by while a civilian shoots live ammunition at Palestinian protesters, we saw Lt. Col. Shaul Eisner assault an unarmed Danish civilian with the butt of a rifle, and, before that, the killing at close range of Mustafa Tamimi, a protester in the Palestinian village Nebi Saleh. Many of these occurrences are regularly reported in Haaretz, but they donโt find their way as often, or as prominently, into other media outlets.
The most generous explanation for this phenomenon is that individuals, in a series of isolated incidents, fail to uphold the IDF code of conduct. More sobering explanations point to a widespread culture in the IDF whereby such conduct is tolerated and routine. Indeed, when the Eisner case was reported, the most shocking aspect of the YouTube video was the utter indifference to Eisnerโs act by the six or seven other soldiers milling around. What we saw as a horrific, unforgiveable, outrage, they saw as boring and un-noteworthy.
I was on the receiving end of such an incident last year, while I was observing a non-violent demonstration against the occupation in the West Bank, and got caught up in tear gas that was fired indiscriminately at women, children, and observers. Since then, Iโve found it hard to say the prayer for the IDF that appears in all Israeli prayer books, and which my community, like most synagogues in Israel, reads aloud every Shabbat.
The prayer, written by Rabbi Shlomo Goren in the early years of the state, does not, to my mind, adequately respond to the ethical challenges that IDF soldiers face in exercising power over civilian communities, where things are much more complicated than state-against-state war.
But our response to troubling issues cannot simply to be cease from engagement with the issue. Thatโs true if the troubling issue is, say, Eishet แธคayil (the poem traditionally sung by a husband to a wife on Friday night; while parts of it are beautiful, parts of it are also rather sexist); and it is also true if the troubling issue is inappropriate use of force by the IDF.
As engaged Jews who love the Jewish tradition but are troubled by particular aspects of it, my wife and I sing an amended version of Eishet แธคayil on Friday nights. In doing this, we join countless other Jews who try to develop an active relationship with liturgy that more closely reflects their values.
As engaged Jewish Zionists, the time has come to do the same with the prayer for the IDF. Above is my suggested amendation. The text is the regular version of the prayer as found in the popular Rinat Israel siddur. The middle section is my suggested addition.
The Biblical verse quoted is from the story of Sodom and Gemorrah, where Abraham berates God for seeking to harm innocent people along with the wicked. To my mind, itโs an extremely appropriate analogy to much of what goes on today: there are wicked people out there who seek to harm us, and itโs good that the army protects us from them. But all too often, some soldiers (and some Israelis in general) donโt do enough to distinguish between those who are genuinely evil, and innocent people (including Palestinians, left-wing Israelis, and internationals) who are legitimately protesting the occupation. Amending the prayer for the IDF is one way to raise awareness about that uncomfortable fact, and begin a public, Jewish, Zionist conversation about it.
| Source (Hebrew) | Translation (English) |
|---|---|
In recent months, thanks to the combination of cell phone cameras and YouTube, weโve witnessed Israel Defense Force soldiers acting in deeply troubling ways. Weโve seen soldiers standing by while a civilian shoots live ammunition at Palestinian protesters, we saw Lt. Col. Shaul Eisner assault an unarmed Danish civilian with the butt of a rifle, and, before that, the killing at close range of Mustafa Tamimi, a protester in the Palestinian village Nebi Saleh. Many of these occurrences are regularly reported in Haaretz, but they donโt find their way as often, or as prominently, into other media outlets.
The most generous explanation for this phenomenon is that individuals, in a series of isolated incidents, fail to uphold the IDF code of conduct. More sobering explanations point to a widespread culture in the IDF whereby such conduct is tolerated and routine. Indeed, when the Eisner case was reported, the most shocking aspect of the YouTube video was the utter indifference to Eisnerโs act by the six or seven other soldiers milling around. What we saw as a horrific, unforgiveable, outrage, they saw as boring and un-noteworthy.
I was on the receiving end of such an incident last year, while I was observing a non-violent demonstration against the occupation in the West Bank, and got caught up in tear gas that was fired indiscriminately at women, children, and observers. Since then, Iโve found it hard to say the prayer for the IDF that appears in all Israeli prayer books, and which my community, like most synagogues in Israel, reads aloud every Shabbat.
The prayer, written by Rabbi Shlomo Goren in the early years of the state, does not, to my mind, adequately respond to the ethical challenges that IDF soldiers face in exercising power over civilian communities, where things are much more complicated than state-against-state war.
But our response to troubling issues cannot simply to be cease from engagement with the issue. Thatโs true if the troubling issue is, say, Eishet แธคayil (the poem traditionally sung by a husband to a wife on Friday night; while parts of it are beautiful, parts of it are also rather sexist); and it is also true if the troubling issue is inappropriate use of force by the IDF.
As engaged Jews who love the Jewish tradition but are troubled by particular aspects of it, my wife and I sing an amended version of Eishet แธคayil on Friday nights. In doing this, we join countless other Jews who try to develop an active relationship with liturgy that more closely reflects their values.
As engaged Jewish Zionists, the time has come to do the same with the prayer for the IDF. Above is my suggested amendation. The text is the regular version of the prayer as found in the popular Rinat Israel siddur. The middle section is my suggested addition.
The Biblical verse quoted is from the story of Sodom and Gemorrah, where Abraham berates God for seeking to harm innocent people along with the wicked. To my mind, itโs an extremely appropriate analogy to much of what goes on today: there are wicked people out there who seek to harm us, and itโs good that the army protects us from them. But all too often, some soldiers (and some Israelis in general) donโt do enough to distinguish between those who are genuinely evil, and innocent people (including Palestinians, left-wing Israelis, and internationals) who are legitimately protesting the occupation. Amending the prayer for the IDF is one way to raise awareness about that uncomfortable fact, and begin a public, Jewish, Zionist conversation about it.
ืชึฐึผืคึดืึธึผื ืึฐืคึดืึฐืืึนื ืฉึฐืืืึผืึดื | Prayer for the Redemption of Israelis Taken Captive [during the war begun on Shemini Atseret 5784], by Rabbi Ofer Sabath Beit Halachmi (2023)
Source (Hebrew) Translation (English)
| Source (Hebrew) | Translation (English) |
|---|---|
This prayer for the liberation of abducted Israeli citizens and military personnel was offered by Rabbi Ofer Sabath Beit Halachmi in response to the war initiated by Hamas from Gaza on Shemini Atseret 5784. The English translation was prepared by Rabbi Dr. Rachel Sabath Beit Halachmi.
Rabbi Aharon Berachia ben Moshe of Modina (? - 1639) was an Italian Kabbalist and a student of Rabbi Menachem Azariah of Fano. At the request of the Burial Society at Mantua, he instituted rites for them. The author of many Kabbalistic works, he is perhaps best known for his work Ma'abar Yabbok, which contains mystical dissertations on purity and holiness. He also wrote additional prayers to be offered for the sick and the dead, as well as a code of conduct for their treatment. Many of the prayers recited at the gravesites of the deceased were composed by him.
Tradition has it that an angel called a "maggid" would come and study with him, similar to the angel that would visit Rabbi Yosef Caro.
During the Three Weeks, from 17th of Tamuz to the 9th of Av, we commemorate the conquest of Jerusalem, the destruction of the Holy Temple and the dispersion of the Jewish people.
Weddings and other joyful events are not held during this period; like mourners, we do not cut our hair, and various pleasurable activities are limited or proscribed. (The particular mourning customs vary from community to community, so consult a competent halachic authority for details.)
Citing the verse (Isaiah 1:27) "Zion shall be redeemed with mishpat [Torah] and its returnees with tzedakah," the Rebbe urged that we increase in Torah study (particularly the study of the laws of the Holy Temple) and charity during this period.
Links:
The Three Weeks
The souls are all one.
Only the bodies divide us.
Therefore, one who places the body before the spirit
can never experience true love or friendship.
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Beit Yisrael International.Become a member.Get the MemberShip from Beit Yisrael! โHow to become a Righteous of the Nations (Ultra-Orthodox Chassidic/Lost Tribes of Efrayim/โGer Toshavโ: Israelite by accepting the Shulchan Aruch and Chasidut, the teachings of CHaBaD, hearing and doing.)
Click: Beit yisrael international
Isa 11:9 โ 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 ฤylam and from Shinโar, from แธคamath 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 Yisraโฤl, and assemble the dispersed of Yehuแธa from the four corners of the earth.13 And the envy of Ephrayim shall turn aside, and the adversaries of Yehuแธa be cut off. Ephrayim shall not envy Yehuแธa, and Yehuแธa 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 Eแธom and Moโaแธ, 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. ืึฐืึธืชึตืฃ. Israel will fly and run of one accord against the Philistines who are in the west of Eretz Israel and conquer their land. [ืึผึธืชึตืฃ, lit. a shoulder, is used in this case to denote unity. The word ืฉืึถืึถื, also lit. a shoulder, is used in a similar sense.] Comp. (Hoshea 6:9) โThey murder on the way in unison (ืฉืึถืึฐืึธื) โ; (Zeph. 3:9) โOne accord (ืฉืึฐืึถื ืึถืึธื).โ 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: Andโฆ 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. ืึผึทืขึฐืึธื. This is hapax legomenon in Scripture, and according to the context it can be interpreted as โwith the strength of His wind.โinto 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 Yisraโฤl 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, โThe Laws of [Gโdโs] Chosen House,โ 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 Gโd, prepared to have sacrifices offered within.... as it is written,1 โAnd you shall make Me a Sanctuary.โ
Significantly, the Rambam also mentions the mitzvah of conยญstructing the Beis HaMikdash elsewhere in the Mishneh Torah, in Hilchos Melachim, โThe Laws of Kings.โ 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 [Gโdโs] Chosen House; as it is written,3 โYou shall seek out His presence and come to that place.โ
The commentaries question: What is the Rambamโs 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 conยญnection between these three mitzvos.5 Although they are three separate commandments, the fulfillยญment 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 Nevertheยญless, 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 manยญner, 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 apยญpointing 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 Ramยญbam in the halachah which follows in Hilchos Melachim:9 โAnd it came to pass, when the king dwelt in his house, and Gโd brought him peace from all the enemies which surrounded him, the king said to the prophet, Natan, โBehold, I am sitting in a palace of cedar, [while the Ark of Gโd dwells in curtains].โ โ
These verses indicate how the secure establishment of the monarchy, [โthe king dwelt in his houseโ,] the destruction of Amalek, [โAnd Gโd brought him peace from all the enemies which surrounded him,โ10] and the building of the Beis HaMikยญdash [Davidโs request from the prophet Natan] are interrelated.11
Based on the above, we can appreciate a further point: The Rambamโs statements in Hilchos Melachim are based on the Midยญrash Tanchuma. Nevertheless, he alters the text of that Midยญrashic passage, choosing a different prooftext. In the Midrash Tanchuma, the prooftext cited for the commandment to build the Beis HaMikdash is the verse: โAnd you shall make Me a Sanctuary.โ12 The Rambam, by contrast, substitutes the verse: โYou shall seek out His presence...,โ because the context of this verse in the Book of Devarim describes the Jewsโ entry into Eretz Yisrael and their progress to a state when โGโd will grant you peace from all your enemies around you and you will dwell in security.โ13
Fulfilling a Mitzvah in Stages
The above concepts also shed light on another related point which has aroused the attention of the commentaries: As menยญtioned above, the Ramยญbam uses the verse, โAnd you shall make Me a Sanctuary,โ as the prooftext for the mitzvah to build the Beis HaMikdash. This is problematic, for seemingly, this comยญmand refers to the conยญstruction of the Sanctuary in the desert and not to the construcยญtion of the Beis HaMikdash. The passage cited by the Rambam in Hilchos Melachim, by contrast, refers specifically to the conยญstruction 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, โAnd you shall make Me a Sanctuary,โ is general in scope, applying to all the structures which were โa house for Gโdโ [i.e., a place where Gโdโs presence was revealed] and โprepared to have sacrifices offered withinโ [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]. Afterยญwards, 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 deยญstroyed and they came to Givon and built a Sanctuary. From Givon, they came to the [Divine Presenceโs] eternal home.
The place of such statements in the Mishneh Torah is probยญlematic. 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 menยญtioned only when they are themselves halachos, specific direcยญtives governing our conduct. Thus the question can be raised: What halachic points can be derived from the historical backยญground to the construction of the Beis HaMikdash?19
On the basis of the explanation given above, we can, howยญever, appreciate the sequence of these halachos: After the Ramยญbam uses a prooftext which implies that the mitzvah of building a Sanctuary is not confined to one specific structure, he illusยญtrates this point by citing the various different intermediate stages through which our peopleโs observance of this mitzvah underwent.
Intermediate Way-Stations On the Path to Jerusalem
To return to the concept explained at the outset: The linkยญage of the mitzvah of conยญstructing a Sanctuary with the mitzvos of appointing a king and wiping out Amalek is also releยญvant with regard to the other structures mentioned by the Ramยญbam.20 Our Rabbis state that โMoshe Rabbeinu served as a king,โ21 and the construction of the Sanctuary followed the war in which Yehoshua defeated Amalek.22
The title โkingโ was also applied to Yehoshua23 who conยญstructed the Sanctuary at Shiloh, and to Shmuel,24 who conยญstructed the Sanctuary at Nov. We are unsure of the exact time of the construction of the Sanctuary at Givon. We may, howยญever, assume that one of the following โ Shaul, David, or Shmuel, all of whom either served, or were described, as kings โ was involved in its construction. Similarly, at the time these structures were built, the people had reached progressively more developed stages of being โat peace from the enemies around them.โ Nevertheless, just as the monarchy and Israelโs 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 โthe king dwelt in his house, and Gโd brought him peace from all the enemies which surrounded him,โ 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 posยญsessed by the Third Beis HaMikdash. That structure will be built by Mashiach,25 the ultimate Jewish monarch, and will be conยญstructed after he โwages the wars of Gโd, defeating all the nations around him.โ26 Among these wars will be the total anยญnihilation of Amalek.27 Thus, since in the Era of the Redempยญtion, the other two mitzvos, the appointment of a king and the destruction of Amalek, will have been fulfilled in a perfect matยญter, this will contribute an added dimension of perยญfection 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 Gโd. This in turn allows a person to โdrive outโ Amalek from his being, to free himself from pride, egotism, and other undeยญsirable character traits. Such personal refinement allows him to proceed further and transform his person, his home, and his surroundings into a โsanctuary in microcosm,โ 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 Presยญence will again be revealed, and not merely in microcosm. At that time, โthe world will be filled with the knowledge of Gโd as the waters cover the ocean bed.โ30 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, โThe Laws of [Gโdโs] Chosen House,โ 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 Gโd, prepared to have sacrifices offered within.... as it is written,1 โAnd you shall make Me a Sanctuary.โ
Significantly, the Rambam also mentions the mitzvah of conยญstructing the Beis HaMikdash elsewhere in the Mishneh Torah, in Hilchos Melachim, โThe Laws of Kings.โ 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 [Gโdโs] Chosen House; as it is written,3 โYou shall seek out His presence and come to that place.โ
The commentaries question: What is the Rambamโs 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 conยญnection between these three mitzvos.5 Although they are three separate commandments, the fulfillยญment 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 Nevertheยญless, 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 manยญner, 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 apยญpointing 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 Ramยญbam in the halachah which follows in Hilchos Melachim:9 โAnd it came to pass, when the king dwelt in his house, and Gโd brought him peace from all the enemies which surrounded him, the king said to the prophet, Natan, โBehold, I am sitting in a palace of cedar, [while the Ark of Gโd dwells in curtains].โ โ
These verses indicate how the secure establishment of the monarchy, [โthe king dwelt in his houseโ,] the destruction of Amalek, [โAnd Gโd brought him peace from all the enemies which surrounded him,โ10] and the building of the Beis HaMikยญdash [Davidโs request from the prophet Natan] are interrelated.11
Based on the above, we can appreciate a further point: The Rambamโs statements in Hilchos Melachim are based on the Midยญrash Tanchuma. Nevertheless, he alters the text of that Midยญrashic passage, choosing a different prooftext. In the Midrash Tanchuma, the prooftext cited for the commandment to build the Beis HaMikdash is the verse: โAnd you shall make Me a Sanctuary.โ12 The Rambam, by contrast, substitutes the verse: โYou shall seek out His presence...,โ because the context of this verse in the Book of Devarim describes the Jewsโ entry into Eretz Yisrael and their progress to a state when โGโd will grant you peace from all your enemies around you and you will dwell in security.โ13
Fulfilling a Mitzvah in Stages
The above concepts also shed light on another related point which has aroused the attention of the commentaries: As menยญtioned above, the Ramยญbam uses the verse, โAnd you shall make Me a Sanctuary,โ as the prooftext for the mitzvah to build the Beis HaMikdash. This is problematic, for seemingly, this comยญmand refers to the conยญstruction of the Sanctuary in the desert and not to the construcยญtion of the Beis HaMikdash. The passage cited by the Rambam in Hilchos Melachim, by contrast, refers specifically to the conยญstruction 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, โAnd you shall make Me a Sanctuary,โ is general in scope, applying to all the structures which were โa house for Gโdโ [i.e., a place where Gโdโs presence was revealed] and โprepared to have sacrifices offered withinโ [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]. Afterยญwards, 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 deยญstroyed and they came to Givon and built a Sanctuary. From Givon, they came to the [Divine Presenceโs] eternal home.
The place of such statements in the Mishneh Torah is probยญlematic. 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 menยญtioned only when they are themselves halachos, specific direcยญtives governing our conduct. Thus the question can be raised: What halachic points can be derived from the historical backยญground to the construction of the Beis HaMikdash?19
On the basis of the explanation given above, we can, howยญever, appreciate the sequence of these halachos: After the Ramยญbam uses a prooftext which implies that the mitzvah of building a Sanctuary is not confined to one specific structure, he illusยญtrates this point by citing the various different intermediate stages through which our peopleโs observance of this mitzvah underwent.
Intermediate Way-Stations On the Path to Jerusalem
To return to the concept explained at the outset: The linkยญage of the mitzvah of conยญstructing a Sanctuary with the mitzvos of appointing a king and wiping out Amalek is also releยญvant with regard to the other structures mentioned by the Ramยญbam.20 Our Rabbis state that โMoshe Rabbeinu served as a king,โ21 and the construction of the Sanctuary followed the war in which Yehoshua defeated Amalek.22
The title โkingโ was also applied to Yehoshua23 who conยญstructed the Sanctuary at Shiloh, and to Shmuel,24 who conยญstructed the Sanctuary at Nov. We are unsure of the exact time of the construction of the Sanctuary at Givon. We may, howยญever, assume that one of the following โ Shaul, David, or Shmuel, all of whom either served, or were described, as kings โ was involved in its construction. Similarly, at the time these structures were built, the people had reached progressively more developed stages of being โat peace from the enemies around them.โ Nevertheless, just as the monarchy and Israelโs 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 โthe king dwelt in his house, and Gโd brought him peace from all the enemies which surrounded him,โ 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 posยญsessed by the Third Beis HaMikdash. That structure will be built by Mashiach,25 the ultimate Jewish monarch, and will be conยญstructed after he โwages the wars of Gโd, defeating all the nations around him.โ26 Among these wars will be the total anยญnihilation of Amalek.27 Thus, since in the Era of the Redempยญtion, the other two mitzvos, the appointment of a king and the destruction of Amalek, will have been fulfilled in a perfect matยญter, this will contribute an added dimension of perยญfection 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 Gโd. This in turn allows a person to โdrive outโ Amalek from his being, to free himself from pride, egotism, and other undeยญsirable character traits. Such personal refinement allows him to proceed further and transform his person, his home, and his surroundings into a โsanctuary in microcosm,โ 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 Presยญence will again be revealed, and not merely in microcosm. At that time, โthe world will be filled with the knowledge of Gโd as the waters cover the ocean bed.โ30 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.....?
Beit Yisrael International.
Become a member.
Get the Membership from Beit Yisrael! โHow to become a Righteous of the Nations (Ultra-Orthodox Chassidic Lost Tribes of Efrayim/โGer Toshavโ) click: Beit yisrael international
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.
click:
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':
click:
And the teachings of Chassidut by the Chassidim.
What Is Kabbalah?
The Soul of Judaism
By Tzvi Freeman
Click:
What Is Chassidut?
Teachings from the core essence
Click:
What Is Chabad?
Do-It-Yourself Judaism
Click:
What Is a Tzaddik?
Being human all the way
The Tzaddik HaDor
As the Zohar teaches us โ 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 Herโฆ 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 โ the Tzaddik โ 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 - ืงืื ืืชืืจ 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 Moshiachโs 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 - ืงืื ืืชืืจ 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 Moshiachโs 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.Andโฆโฆ to all Jews and Ephraimites:
Pirkei Avot 6:10
Dr. Joshua Kulp
ืึฒืึดืฉึผืึธื ืงึดื ึฐืึธื ึดืื ืงึธื ึธื ืืึน ืึทืงึผึธืืึนืฉื ืึผึธืจืึผืึฐ ืืึผื ืึฐืขืึนืึธืืึน, ืึฐืึตืึผืึผ ืึตื, ืชึผืึนืจึธื ืงึดื ึฐืึธื ืึถืึธื, ืฉืึธืึทืึดื ืึธืึธืจึถืฅ ืงึดื ึฐืึธื ืึถืึธื, ืึทืึฐืจึธืึธื ืงึดื ึฐืึธื ืึถืึธื, ืึดืฉืึฐืจึธืึตื ืงึดื ึฐืึธื ืึถืึธื, ืึผึตืืช ืึทืึผึดืงึฐืึผึธืฉื ืงึดื ึฐืึธื ืึถืึธื. ืชึผืึนืจึธื ืึดื ึผึทืึดื, ืึผึดืึฐืชึดืื (ืืฉืื ื), ื' ืงึธื ึธื ึดื ืจึตืืฉืึดืืช ืึผึทืจึฐืึผืึน ืงึถืึถื ืึดืคึฐืขึธืึธืื ืึตืึธื. ืฉืึธืึทืึดื ืึธืึธืจึถืฅ ืงึดื ึฐืึธื ืึถืึธื ืึดื ึผึทืึดื, ืึผึดืึฐืชึดืื (ืืฉืขืื ืกื), ืึผึนื ืึธืึทืจ ื' ืึทืฉึผืึธืึทืึดื ืึผึดืกึฐืึดื ืึฐืึธืึธืจึถืฅ ืึฒืึนื ืจึทืึฐืึธื ืึตื ืึถื ืึทืึดืช ืึฒืฉืึถืจ ืชึผึดืึฐื ืึผ ืึดื ืึฐืึตื ืึถื ืึธืงืึนื ืึฐื ืึผืึธืชึดื, ืึฐืืึนืึตืจ (ืชืืืื ืงื) ืึธื ืจึทืึผืึผ ืึทืขึฒืฉืึถืืึธ ื' ืึผึปืึผึธื ืึผึฐืึธืึฐืึธื ืขึธืฉืึดืืชึธ ืึธืึฐืึธื ืึธืึธืจึถืฅ ืงึดื ึฐืึธื ึถืึธ. ืึทืึฐืจึธืึธื ืงึดื ึฐืึธื ืึถืึธื ืึดื ึผึทืึดื, ืึผึดืึฐืชึดืื (ืืจืืฉืืช ืื), ืึทืึฐืึธืจึฐืึตืืึผ ืึทืึผึนืืึทืจ ืึผึธืจืึผืึฐ ืึทืึฐืจึธื ืึฐืึตื ืขึถืึฐืืึนื ืงึนื ึตื ืฉืึธืึทืึดื ืึธืึธืจึถืฅ. ืึดืฉืึฐืจึธืึตื ืงึดื ึฐืึธื ืึถืึธื ืึดื ึผึทืึดื, ืึผึดืึฐืชึดืื (ืฉืืืช ืื), ืขึทื ืึทืขึฒืึนืจ ืขึทืึผึฐืึธ ื' ืขึทื ืึทืขึฒืึนืจ ืขึทื ืืึผ ืงึธื ึดืืชึธ, ืึฐืืึนืึตืจ (ืชืืืื ืื) ืึดืงึฐืืึนืฉืึดืื ืึฒืฉืึถืจ ืึผึธืึธืจึถืฅ ืึตืึผึธื ืึฐืึทืึผึดืืจึตื ืึผึธื ืึถืคึฐืฆึดื ืึธื. ืึผึตืืช ืึทืึผึดืงึฐืึผึธืฉื ืงึดื ึฐืึธื ืึถืึธื ืึดื ึผึทืึดื, ืึผึดืึฐืชึดืื (ืฉืืืช ืื), ืึธืืึนื ืึฐืฉืึดืึฐืชึผึฐืึธ ืคึผึธืขึทืึฐืชึผึธ ื' ืึดืงึผึฐืึธืฉื ื' ืึผืึนื ึฐื ืึผ ืึธืึถืืึธ. ืึฐืืึนืึตืจ (ืชืืืื ืขื) ืึทืึฐืึดืืึตื ืึถื ืึผึฐืืึผื ืงึธืึฐืฉืืึน ืึทืจ ืึถื ืงึธื ึฐืชึธื ืึฐืึดืื ืึน:
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, โThe Lord possessed (usually translated as โcreatedโ) me at the beginning of his course, at the first of His works of oldโ (Proverbs 8:22). 2a) Heaven and earth, another possession. From where do we know this? Since it is said: โThus 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: โHow many are the things You have made, O Lord; You have made them all with wisdom; the earth is full of Your possessionsโ (Psalms 104:24). 3a) Abraham is another possession. From where do we know this? Since it is written: โHe blessed him, saying, โBlessed by Abram of God Most High, Possessor of heaven and earthโ (Genesis 15:19). 4a) Israel is another possession. From where do we know this? Since it is written: โTill Your people cross over, O Lord, Till Your people whom You have possessedโ (Exodus 15:16). And it says: โAs to the holy and mighty ones that are in the land, my whole desire (possession) is in themโ (Psalms 16:3). 5a) The Temple is another possession. From where do we know this? Since it is said: โThe sanctuary, O lord, which your hands have establishedโ (Exodus 15:17โ, And it says: โAnd He brought them to His holy realm, to the mountain, which His right hand had possessedโ (Psalms 78:54).
Dr. Joshua Kulp
ืึฒืึดืฉึผืึธื ืงึดื ึฐืึธื ึดืื ืงึธื ึธื ืืึน ืึทืงึผึธืืึนืฉื ืึผึธืจืึผืึฐ ืืึผื ืึฐืขืึนืึธืืึน, ืึฐืึตืึผืึผ ืึตื, ืชึผืึนืจึธื ืงึดื ึฐืึธื ืึถืึธื, ืฉืึธืึทืึดื ืึธืึธืจึถืฅ ืงึดื ึฐืึธื ืึถืึธื, ืึทืึฐืจึธืึธื ืงึดื ึฐืึธื ืึถืึธื, ืึดืฉืึฐืจึธืึตื ืงึดื ึฐืึธื ืึถืึธื, ืึผึตืืช ืึทืึผึดืงึฐืึผึธืฉื ืงึดื ึฐืึธื ืึถืึธื. ืชึผืึนืจึธื ืึดื ึผึทืึดื, ืึผึดืึฐืชึดืื (ืืฉืื ื), ื' ืงึธื ึธื ึดื ืจึตืืฉืึดืืช ืึผึทืจึฐืึผืึน ืงึถืึถื ืึดืคึฐืขึธืึธืื ืึตืึธื. ืฉืึธืึทืึดื ืึธืึธืจึถืฅ ืงึดื ึฐืึธื ืึถืึธื ืึดื ึผึทืึดื, ืึผึดืึฐืชึดืื (ืืฉืขืื ืกื), ืึผึนื ืึธืึทืจ ื' ืึทืฉึผืึธืึทืึดื ืึผึดืกึฐืึดื ืึฐืึธืึธืจึถืฅ ืึฒืึนื ืจึทืึฐืึธื ืึตื ืึถื ืึทืึดืช ืึฒืฉืึถืจ ืชึผึดืึฐื ืึผ ืึดื ืึฐืึตื ืึถื ืึธืงืึนื ืึฐื ืึผืึธืชึดื, ืึฐืืึนืึตืจ (ืชืืืื ืงื) ืึธื ืจึทืึผืึผ ืึทืขึฒืฉืึถืืึธ ื' ืึผึปืึผึธื ืึผึฐืึธืึฐืึธื ืขึธืฉืึดืืชึธ ืึธืึฐืึธื ืึธืึธืจึถืฅ ืงึดื ึฐืึธื ึถืึธ. ืึทืึฐืจึธืึธื ืงึดื ึฐืึธื ืึถืึธื ืึดื ึผึทืึดื, ืึผึดืึฐืชึดืื (ืืจืืฉืืช ืื), ืึทืึฐืึธืจึฐืึตืืึผ ืึทืึผึนืืึทืจ ืึผึธืจืึผืึฐ ืึทืึฐืจึธื ืึฐืึตื ืขึถืึฐืืึนื ืงึนื ึตื ืฉืึธืึทืึดื ืึธืึธืจึถืฅ. ืึดืฉืึฐืจึธืึตื ืงึดื ึฐืึธื ืึถืึธื ืึดื ึผึทืึดื, ืึผึดืึฐืชึดืื (ืฉืืืช ืื), ืขึทื ืึทืขึฒืึนืจ ืขึทืึผึฐืึธ ื' ืขึทื ืึทืขึฒืึนืจ ืขึทื ืืึผ ืงึธื ึดืืชึธ, ืึฐืืึนืึตืจ (ืชืืืื ืื) ืึดืงึฐืืึนืฉืึดืื ืึฒืฉืึถืจ ืึผึธืึธืจึถืฅ ืึตืึผึธื ืึฐืึทืึผึดืืจึตื ืึผึธื ืึถืคึฐืฆึดื ืึธื. ืึผึตืืช ืึทืึผึดืงึฐืึผึธืฉื ืงึดื ึฐืึธื ืึถืึธื ืึดื ึผึทืึดื, ืึผึดืึฐืชึดืื (ืฉืืืช ืื), ืึธืืึนื ืึฐืฉืึดืึฐืชึผึฐืึธ ืคึผึธืขึทืึฐืชึผึธ ื' ืึดืงึผึฐืึธืฉื ื' ืึผืึนื ึฐื ืึผ ืึธืึถืืึธ. ืึฐืืึนืึตืจ (ืชืืืื ืขื) ืึทืึฐืึดืืึตื ืึถื ืึผึฐืืึผื ืงึธืึฐืฉืืึน ืึทืจ ืึถื ืงึธื ึฐืชึธื ืึฐืึดืื ืึน:
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, โThe Lord possessed (usually translated as โcreatedโ) me at the beginning of his course, at the first of His works of oldโ (Proverbs 8:22). 2a) Heaven and earth, another possession. From where do we know this? Since it is said: โThus 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: โHow many are the things You have made, O Lord; You have made them all with wisdom; the earth is full of Your possessionsโ (Psalms 104:24). 3a) Abraham is another possession. From where do we know this? Since it is written: โHe blessed him, saying, โBlessed by Abram of God Most High, Possessor of heaven and earthโ (Genesis 15:19). 4a) Israel is another possession. From where do we know this? Since it is written: โTill Your people cross over, O Lord, Till Your people whom You have possessedโ (Exodus 15:16). And it says: โAs to the holy and mighty ones that are in the land, my whole desire (possession) is in themโ (Psalms 16:3). 5a) The Temple is another possession. From where do we know this? Since it is said: โThe sanctuary, O lord, which your hands have establishedโ (Exodus 15:17โ, And it says: โAnd He brought them to His holy realm, to the mountain, which His right hand had possessedโ (Psalms 78:54).
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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?ืึผึดึคื ืึดืึพืึตืืึตืืึ ืชึผึตืืึดึืืืึผ ืึถืชึพืึผึทืจึฐืึตืืึถึื ืึฐืึถืชึพืึทืขึทืึฐืึตืืึถึื ืึดืึพืขึธืฉืึคืึน ืชึทึฝืขึฒืฉืืึผึ ืึดืฉืึฐืคึผึธึื ืึผึตึฅืื ืึดึืืฉื ืึผืึตึฅืื ืจึตืขึตึฝืืึผื
No, if you really mend your ways and your actions; if you execute justice between one party and another; ืึผึตึฃืจ ืึธืชึคืึนื ืึฐืึทืึฐืึธื ึธืึ ืึนึฃื ืชึทืขึฒืฉืึนึืงืึผ ืึฐืึธึฃื ื ึธืงึดึื ืึทึฝืึพืชึผึดืฉืึฐืคึผึฐืึืึผ ืึผึทืึผึธืงึฃืึนื ืึทืึผึถึื ืึฐืึทืึฒืจึตึจื ืึฑืึนืึดึงืื ืึฒืึตืจึดึืื ืึนึฅื ืชึตืึฐืึืึผ ืึฐืจึทึฅืข ืึธืึถึฝืื
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 hurtโ ืึฐืฉืึดืึผึทื ึฐืชึผึดึคื ืึถืชึฐืึถืึ ืึผึทืึผึธืงึฃืึนื ืึทืึผึถึื ืึผึธืึธึืจึถืฅ ืึฒืฉืึถึฅืจ ื ึธืชึทึืชึผึดื ืึทืึฒืืึนืชึตืืึถึื ืึฐืึดืึพืขืึนืึธึื ืึฐืขึทืึพืขืึนืึธึฝืื
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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