The Jews in Yisrael are finish if they don't finish the whole idea of Palestine!

 The Jews in Yisrael are finish if they don't finish the whole idea of Palestine!

The Jews in Yisrael are finish if they don't finish the whole idea of Palestine! We must order everyone who calls themselves a 'Palestinian' to leave Eretz Yisrael immediately! Give them a chance to leave but if they reject to leave than all Palestinians who are staying after good warnings must be killed! Because every Jew is in a grave danger as long the idea of a Palestine exists! On the end of WII Nazism came forbidden. It was the only way to overcome them. The philosophy of the Palestinian is evil even worse than Nazism. We lost 6 million before it became a Law: Nazism is forbidden!

I am very afraid if I see a Palestinian not when I see an Arabic who loves me.....! It is beautiful to see them Baruch HaShem! I see them every day......! I don’t want to lose them. But the Palestinian must disappear!

I also believe under the current leadership in Israel it is impossible the driving out of ‘the Palestinian Identity’. Even while the US is shouting that! We can ask ourselves why?

The answer is we are Am Yisrael and we must come back to Hashem and start to Listen and Obey His Voice. What is ONLY possible when we start to build a New House for HaShem, and ‘restore the Priestly Service’ welcoming Him in His Chosen Place……

For many it seams impossible to come to that…… Because: the ‘erev rav’ who are living under us. And it ‘looks’ they are in the majority……

But is that still? Please read the following,


Bereshit (Genesis) - Chapter 36:

12And Timna was a concubine to Eliphaz, son of Esau, and she bore to Eliphaz, Amalek. These are the sons of Adah, the wife of Esau.		יבוְתִמְנַ֣ע | הָֽיְתָ֣ה פִילֶ֗גֶשׁ לֶֽאֱלִיפַז֙ בֶּן־עֵשָׂ֔ו וַתֵּ֥לֶד לֶאֱלִיפַ֖ז אֶת־עֲמָלֵ֑ק אֵ֕לֶּה בְּנֵ֥י עָדָ֖ה אֵ֥שֶׁת עֵשָֽׂו:
And Timna was a concubine. [This passage is here] to proclaim the greatness of Abraham-how much [people] longed to attach themselves to his descendants. This Timna was a daughter of chieftains, as it is said: “and the sister of Lotan was Timna” (below verse 22). Lotan was one of the chieftains of the inhabitants of Seir, from the Horites, who had dwelt there before. She said, “I may not be worthy of marrying you, but if only I could be [your] concubine” (Gen. Rabbah 82:14). In (I) Chronicles (1:36) [the Chronicler] enumerates her among the children of Eliphaz [here she is counted as the daughter of Seir the Horite, and the concubine of Eliphaz]. This teaches [us] that he (Eliphaz) was intimate with the wife of Seir, and Timna emerged from between them (Seir’s wife and Eliphaz), and when she grew up, she became his (Eliphaz’s) concubine. That is the meaning of “and the sister of Lotan was Timna.” [Scripture] did not count her with the sons of Seir, because she was his (Lotan’s) sister through his mother but not through his father. — [from Tanchuma Vayeshev 1]		וְתִמְנַע הָֽיְתָה פִילֶגֶשׁ.  לְהוֹדִיעַ גְּדֻלָּתוֹ שֶׁל אַבְרָהָם, כַּמָּה הָיוּ תְאֵבִים לִדַּבֵּק בְּזַרְעוֹ. תִּמְנַע זוֹ בַּת אַלּוּפִים הָיְתָה, שֶׁנֶּאֱמַר וַאֲחוֹת לוֹטָן תִּמְנָע, וְלוֹטָן מֵאַלּוּפֵי יוֹשְׁבֵי שֵׂעִיר הָיָה מִן הַחוֹרִים שֶׁיָּשְׁבוּ בָהּ לְפָנִים, אָמְרָה אֵינִי זוֹכָה לְהִנָּשֵׂא לְךָ, הַלְוַאי וְאֶהְיֶה פִּילֶגֶשׁ. וּבְדִבְרֵי הַיָּמִים מוֹנֶה אוֹתָהּ בְּבָנָיו שֶׁל אֱלִיפַז, מְלַמֵּד שֶׁבָּא עַל אִשְׁתּוֹ שֶׁל שֵׂעִיר וְיָצְאָה תִּמְנָע מִבֵּינֵיהֶם, וּכְשֶׁגָּדְלָה נַעֲשֵׂית פִּילַגְשׁוֹ, וְזֶהוּ וַאֲחוֹת לוֹטָן תִּמְנָע, וְלֹא מְנָאָהּ עִם בְּנֵי שֵׂעִיר שֶׁהָיְתָה אֲחוֹתוֹ מִן הָאֵם וְלֹא מִן הָאָב:

Shemot (Exodus) - Chapter 17:

8Amalek came and fought with Israel in Rephidim.		חוַיָּבֹ֖א עֲמָלֵ֑ק וַיִּלָּ֥חֶם עִם־יִשְׂרָאֵ֖ל בִּרְפִידִֽם:
Amalek came, etc.. He [God] juxtaposed this section to this verse, ["Is the Lord in our midst or not? "] implying: “I am always among you, and [I am] always prepared for all your necessities, but you say, Is the Lord in our midst or not?’ By your life, the dog will come and bite you, and you will cry out to Me, and [then] you will know where I am ” This can be compared to a man who mounted his son on his shoulder and set out on the road. Whenever his son saw something, he would say, “Father, take that thing and give it to me,” and he [the father] would give it to him. They met a man, and the son said to him, “Have you seen my father?” So his father said to him, “You don’t know where I am?” He threw him [his son] down off him, and a dog came and bit him [the son]. — [from Tanchuma, Yithro 3; Exod. Rabbah 26:2]		וַיָּבֹא עֲמָלֵק וגו'.  סָמַךְ פָּרָשָׁה זוֹ לְמִקְרָא זֶה, לוֹמַר, תָּמִיד אֲנִי בֵינֵיכֶם וּמְזֻמָּן לְכָל צָרְכֵּיכֶם וְאַתֶּם אוֹמְרִים הֲיֵשׁ ה' בְּקִרְבֵּנוּ אִם אָיִן, חַיֵּיכֶם שֶׁהַכֶּלֶב בָּא וְנוֹשֵׁךְ אֶתְכֶם וְאַתֶּם צוֹעֲקִים לִי וְתֵדְעוּ הֵיכָן אֲנִי? מָשָׁל לְאָדָם שֶׁהִרְכִּיב בְּנוֹ עַל כְּתֵפוֹ וְיָצָא לַדֶּרֶךְ, הָיָה אוֹתוֹ הַבֵּן רוֹאֶה חֵפֶץ וְאוֹמֵר, אַבָּא טֹל חֵפֶץ זֶה וְתֵן לִי וְהוּא נוֹתֵן לוֹ, וְכֵן שְׁנִיָּה, וְכֵן שְׁלִישִׁית, פָּגְעוּ בְאָדָם אֶחָד אָמַר לוֹ אוֹתוֹ הַבֵּן, רָאִיתָ אֶת אַבָּא? אָמַר לוֹ אָבִיו, אֵינְךָ יוֹדֵעַ הֵיכָן אֲנִי? הִשְׁלִיכוֹ מֵעָלָיו וּבָא הַכֶּלֶב וּנְשָׁכוֹ (תנחומא יתרו):
9So Moses said to Joshua, Pick men for us, and go out and fight against Amalek. Tomorrow I will stand on top of the hill with the staff of God in my hand		טוַיֹּ֨אמֶר משֶׁ֤ה אֶל־יְהוֹשֻׁ֨עַ֙ בְּחַר־לָ֣נוּ אֲנָשִׁ֔ים וְצֵ֖א הִלָּחֵ֣ם בַּֽעֲמָלֵ֑ק מָחָ֗ר אָֽנֹכִ֤י נִצָּב֙ עַל־רֹ֣אשׁ הַגִּבְעָ֔ה וּמַטֵּ֥ה הָֽאֱלֹהִ֖ים בְּיָדִֽי:
Pick…for us. For me and for you. From here the Sages stated: “Your disciple’s honor shall be as dear to you as your own honor” (Avoth 4:12). How do we know that you should honor your peer as you revere your mentor? For it is said: “Aaron said to Moses, I beseech you, my lord’ ” (Num. 12:11). Now was Aaron not older than Moses? Yet he [Aaron] considers his peer as his mentor. And how do we know that one must revere his mentor as he reveres Heaven? For it is said: “My lord, Moses, destroy them” (Num. 11:28). Destroy them [Eldad and Medad] from the world. They deserve to be annihilated because they are rebelling against you, [which is] tantamount to having rebelled against the Holy One, blessed be He. — [from Mechilta; Tanchuma, Beshallach 26]		בְּחַר־לָנוּ.  לִי וּלְךָ – הִשְׁוָהוּ לוֹ; מִכָּאן אָמְרוּ חֲכָמִים יְהִי כְבוֹד תַּלְמִידְךָ חָבִיב עָלֶיךָ כְּשֶׁלָּךְ; וּכְבוֹד חֲבֵרְךָ כְּמוֹרָא רַבָּךְ מִנַּיִן? שֶׁנֶּאֱמַר "וַיֹּאמֶר אַהֲרֹן אֶל מֹשֶׁה בִּי אֲדֹנִי", וַהֲלֹא אַהֲרֹן גָּדוֹל מֵאָחִיו הָיָה וְעוֹשֶׂה אֶת חֲבֵרוֹ כְּרַבּוֹ. וּמוֹרָא רַבָּךְ כְּמוֹרָא שָׁמַיִם מִנַּיִן? שֶׁנֶּאֱמַר "אֲדֹנִי מֹשֶׁה כְּלָאֵם" – כַּלֵּם מִן הָעוֹלָם, חַיָּבִין הֵם כְּלָיָה, הַמּוֹרְדִים בְּךָ כְּאִלּוּ מָרְדוּ בְּהַקָּדוֹשׁ בָּרוּךְ הוּא:
and go out and fight. Go out of the cloud and fight with them. — [from Mechilta and Exod. Rabbah, end of Beshallach]		וְצֵא הִלָּחֵם.  צֵא מִן הֶעָנָן וְהִלָּחֵם בּוֹ:
Tomorrow. At the time of the battle, I will stand.		מָחָר.  בְּעֵת הַמִּלְחָמָה, אָנֹכִי נִצָּב:
Pick men for us. Heb. אִנָשִׁים, mighty men, and God-fearing [men] so that their merit will help us (Mechilta d’Rabbi Shimon ben Yochai, Pirkei d’Rabbi Eliezer ch. 44, Yalkut Shimoni, Jonathan). Another explanation: who know how to counteract witchcraft, because the Amalekites were sorcerers.		בְּחַר־לָנוּ אֲנָשִׁים.  גִּבּוֹרִים וְיִרְאֵי חֵטְא שֶׁתְּהֵא זְכוּתָן מְסַיַּעְתָּן. דָּבָר אַחֵר – בְּחַר לָנוּ אֲנָשִׁים שֶׁיּוֹדְעִין לְבַטֵּל כְּשָׁפִים, לְפִי שֶׁבְּנֵי עֲמָלֵק מְכַשְּׁפִין הָיוּ:
10Joshua did as Moses had told him, to fight against Amalek; and Moses, Aaron, and Hur ascended to the top of the hill.		יוַיַּ֣עַשׂ יְהוֹשֻׁ֗עַ כַּֽאֲשֶׁ֤ר אָֽמַר־לוֹ֙ משֶׁ֔ה לְהִלָּחֵ֖ם בַּֽעֲמָלֵ֑ק וּמשֶׁה֙ אַֽהֲרֹ֣ן וְח֔וּר עָל֖וּ רֹ֥אשׁ הַגִּבְעָֽה:
and Moses, Aaron, and Hur. From here [we deduce] that on a fast day, three people are required to go before the ark [to lead the prayers], for they were fasting. — [from Mechilta]		וּמשֶׁה אַֽהֲרֹן וְחוּר.  מִכָּאן לְתַעֲנִית שֶׁצְּרִיכִים שְׁלֹשָׁה לַעֲבֹר לִפְנֵי הַתֵּבָה, שֶׁבְּתַעֲנִית הָיוּ שְׁרוּיִים (מכילתא):
Hur. He was the son of Miriam, and Caleb, her husband. — [from Sotah 11b]		חוּר.  בְּנָהּ שֶׁל מִרְיָם הָיָה וְכָלֵב בַּעְלָהּ (סוטה י"א):
11It came to pass that when Moses would raise his hand, Israel would prevail, and when he would lay down his hand, Amalek would prevail.		יאוְהָיָ֗ה כַּֽאֲשֶׁ֨ר יָרִ֥ים משֶׁ֛ה יָד֖וֹ וְגָבַ֣ר יִשְׂרָאֵ֑ל וְכַֽאֲשֶׁ֥ר יָנִ֛יחַ יָד֖וֹ וְגָבַ֥ר עֲמָלֵֽק:
when Moses would raise his hand. Did Moses’ hands then make them victorious in battle, etc.? [Rather this is to tell you that when the Israelites looked up and subjugated their hearts to their Father in heaven, they would prevail, and if not, they would fall,] as is found in Rosh Hashanah (29a).		כַּֽאֲשֶׁר יָרִים משֶׁה יָדוֹ.  וְכִי יָדָיו שֶׁל מֹשֶׁה נוֹצְחוֹת הָיוּ הַמִּלְחָמָה וְכוּ' כִּדְאִיתָא בְּרֹאשׁ הַשָּׁנָה:
12Now Moses hands were heavy; so they took a stone and placed it under him, and he sat on it. Aaron and Hur supported his hands, one from this [side], and one from that [side]; so he was with his hands in faith until sunset.		יבוִידֵ֤י משֶׁה֙ כְּבֵדִ֔ים וַיִּקְחוּ־אֶ֛בֶן וַיָּשִׂ֥ימוּ תַחְתָּ֖יו וַיֵּ֣שֶׁב עָלֶ֑יהָ וְאַֽהֲרֹ֨ן וְח֜וּר תָּֽמְכ֣וּ בְיָדָ֗יו מִזֶּ֤ה אֶחָד֙ וּמִזֶּ֣ה אֶחָ֔ד וַיְהִ֥י יָדָ֛יו אֱמוּנָ֖ה עַד־בֹּ֥א הַשָּֽׁמֶשׁ:
Now Moses’ hands were heavy. Since he had been lax in [the performance of] the commandment [of warring against Amalek] and had appointed someone else in his stead, his hands became heavy. — [from Mechilta]		וִידֵי משֶׁה כְּבֵדִים.  בִּשְׁבִיל שֶׁנִּתְעַצֵּל בַּמִּצְוָה וּמִנָּה אַחֵר תַּחְתָּיו, נִתְיַקְּרוּ יָדָיו:
so they took. [I.e.,] Aaron and Hur.		וַיִּקְחוּ־.  אַהֲרֹן וְחוּר:
a stone and placed it under him. But he [Moses] did not sit on a mattress or on a pillow, [because] he said, "Israel is in a state of pain. I too will be with them in pain."-[from Ta’anith 11a]		אֶבֶן וַיָּשִׂימוּ תַחְתָּיו.  וְלֹא יָשַׁב לוֹ עַל כַּר וָכֶסֶת. אָמַר: יִשְׂרָאֵל שְׁרוּיִין בְּצַעַר, אַף אֲנִי אֶהְיֶה עִמָּהֶם בְּצַעַר (תענית י"א):
so he was with his hands in faith. And Moses was with his hands in faith, spread out toward heaven in a faithful and proper prayer.		וַיְהִי יָדָיו אֱמוּנָה.  וַיְהִי מֹשֶׁה יָדָיו בֶּאֱמוּנָה, פְּרוּשׂוֹת הַשָּׁמַיִם בִּתְפִלָּה נֶאֱמָנָה וּנְכוֹנָה:
until sunset. For the Amalekites calculated the hours [i.e., the time] with their astrology [to determine] in what hour they would be victorious, but Moses caused the sun to stand still and confused the hours. — [from Tanchuma 28]		עַד־בֹּא הַשָּֽׁמֶשׁ.  שֶׁהָיוּ עֲמָלֵקִים מְחַשְּׁבִין אֶת הַשָּׁעוֹת בָּאִיצְטְרוּלוֹגִיאָה, בְּאֵיזוֹ שָׁעָה הֵם נוֹצְחִים, וְהֶעֱמִיד לָהֶם מֹשֶׁה חַמָּה וְעִרְבֵּב אֶת הַשָּׁעוֹת (תנחומא):
13Joshua weakened Amalek and his people with the edge of the sword.		יגוַיַּֽחֲל֧שׁ יְהוֹשֻׁ֛עַ אֶת־עֲמָלֵ֥ק וְאֶת־עַמּ֖וֹ לְפִי־חָֽרֶב:
Joshua weakened. He decapitated their [the Amalekites’] strongest warriors, and he left over only the weak among them, but he did not slay them all. From here we learn that he did this according to the mandate of the Shechinah. — [from Mechilta]		וַיַּֽחֲלשׁ יְהוֹשֻׁעַ.  חָתַךְ רָאשֵׁי גִבּוֹרָיו וְלֹא הִשְׁאִיר אֶלָּא חַלָּשִׁים שֶׁבָּהֶם, וְלֹא הֲרָגָם כֻּלָּם, מִכָּאן אָנוּ לְמֵדִים שֶׁעָשׂוּ עַל פִּי הַדִּבּוּר שֶׁל שְׁכִינָה (שם):
14The Lord said to Moses, Inscribe this [as] a memorial in the book, and recite it into Joshua's ears, that I will surely obliterate the remembrance of Amalek from beneath the heavens		ידוַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־ משֶׁ֗ה כְּתֹ֨ב זֹ֤את זִכָּרוֹן֙ בַּסֵּ֔פֶר וְשִׂ֖ים בְּאָזְנֵ֣י יְהוֹשֻׁ֑עַ כִּֽי־מָחֹ֤ה אֶמְחֶה֙ אֶת־זֵ֣כֶר עֲמָלֵ֔ק מִתַּ֖חַת הַשָּׁמָֽיִם:
Inscribe this [as] a memorial. namely that Amalek came to attack the Israelites before all [other] nations [dared to do so].		כְּתֹב זֹאת זִכָּרוֹן.  שֶׁבָּא עֲמָלֵק לְהִזְדַּוֵּג לְיִשְׂרָאֵל קֹדֶם לְכָל הָאֻמּוֹת:
and recite it into Joshua’s ears. [Joshua] was destined to bring Israel into the land [of Israel and] to pay him [Amalek] his recompense. Here it was hinted to Moses that Joshua would bring Israel into the land. — [from Tanchuma 28, Mechilta]		וְשִׂים בְּאָזְנֵי יְהוֹשֻׁעַ.  הַמַּכְנִיס אֶת יִשְׂרָאֵל לָאָרֶץ, שֶׁיְּצַוֶּה אֶת יִשְׂרָאֵל לְשַׁלֵּם לוֹ אֶת גְּמוּלוֹ; כָּאן נִרְמַז לוֹ לְמֹשֶׁה שֶׁיְּהוֹשֻׁעַ מַכְנִיס אֶת יִשְׂרָאֵל לָאָרֶץ (שם):
I will surely obliterate the remembrance of Amalek. Therefore, I admonish you in this manner, because I want to obliterate him.		כִּֽי־מָחֹה אֶמְחֶה.  לְכָךְ אֲנִי מַזְהִירְךָ כֵּן, כִּי חָפֵץ אֲנִי לִמְחוֹתוֹ:
15Then Moses built an altar, and he named it The Lord is my miracle		טווַיִּ֥בֶן משֶׁ֖ה מִזְבֵּ֑חַ וַיִּקְרָ֥א שְׁמ֖וֹ יְהֹוָ֥ה | נִסִּֽי:
and he named it. The altar. —		וַיִּקְרָא שְׁמוֹ.  שֶׁל מִזְבֵּחַ:
“The Lord is my miracle”. Heb. ה נִסִּי. The Holy One, blessed be He, wrought a great miracle for us here. Not that the altar is called “The Lord,” but whoever mentions the name of the altar remembers the miracle that the Omnipresent performed: The Lord is our miracle. — [from Mechilta]		ה' נִסִּֽי.  הַקָּדוֹשׁ בָּרוּךְ הוּא עָשָׂה לָנוּ כָּאן נֵס. לֹא שֶׁהַמִּזְבֵּחַ קָרוּי ה', אֶלָּא הַמַּזְכִּיר שְׁמוֹ שֶׁל מִזְבֵּחַ זוֹכֵר אֶת הַנֵּס שֶׁעָשָׂה הַמָּקוֹם – ה' הוּא נֵס שֶׁלָּנוּ:
16And he said, For there is a hand on the throne of the Eternal, [that there shall be] a war for the Lord against Amalek from generation to generation.		טזוַיֹּ֗אמֶר כִּי־יָד֙ עַל־כֵּ֣ס יָ֔הּ מִלְחָמָ֥ה לַֽיהֹוָ֖ה בַּֽעֲמָלֵ֑ק מִדֹּ֖ר דֹּֽר:
And he said. [I.e.,] Moses [said].		וַיֹּאמֶר.  מֹשֶׁה:
For there is a hand on the throne of the Eternal. Heb. כִּי-יָד עַל כֵּס יָ-הּ. The hand of the Holy One, blessed be He, was raised to swear by His throne, to have a war and [bear] hatred against Amalek for eternity. Now what is the meaning of כֵּס [as opposed to כִּסֵא and also [why is] the Divine Name divided in half? [I.e., why is the Name יָ-הּ used instead of י-ה-ו-ה ?] [The answer is that] the Holy One, blessed be He, swore that His Name will not be complete and His throne will not be complete until the name of Amalek is completely obliterated. And when his name is obliterated, the Divine Name will be complete, and the throne will be complete, as it is said: “The enemy has been destroyed; swords exist forever (לָנֶצַח)” (Ps. 9:7); this [who they are referring to] is Amalek, about whom it is written: “and kept their fury forever (נֶצַח)” (Amos 1:11). "And You have uprooted the cities-their remembrance is lost" (Ps. 9:7) [i.e., Amalek’s obliteration]. What does it say afterwards? “And the Lord (וַיהוה) shall sit forever” (Ps. 9:8); thus [after Amalek is obliterated] the Name is complete. "He has established His throne (כִּסְאוֹ) for judgment" (Ps. 9:8). Thus the throne is complete [i.e., thus the throne, here spelled with an “aleph,” is now complete]. — [from Midrash Tanchuma, end of Ki Theitzei]		כִּי־יָד עַל־כֵּס יָהּ.  יָדוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא הוּרְמָה לִשָּׁבַע בְּכִסְאוֹ לִהְיוֹת לוֹ מִלְחָמָה וְאֵיבָה בַעֲמָלֵק עוֹלָמִית, וּמַהוּ כֵּס וְלֹא נֶאֱמַר כִּסֵּא? וְאַף הַשֵּׁם נֶחֱלַק לְחֶצְיוֹ? נִשְׁבַּע הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאֵין שְׁמוֹ שָׁלֵם וְאֵין כִּסְאוֹ שָׁלֵם עַד שֶׁיִּמָּחֶה שְׁמוֹ שֶׁל עֲמָלֵק כֻּלּוֹ, וּכְשֶׁיִּמָּחֶה שְׁמוֹ יִהְיֶה הַשֵּׁם שָׁלֵם וְהַכִּסֵּא שָׁלֵם, שֶׁנֶּאֱמַר "הָאוֹיֵב תַּמּוּ חֳרָבוֹת לָנֶצַח" (תהלים ט'), זֶהוּ עֲמָלֵק שֶׁכָּתוּב בּוֹ "וְעֶבְרָתוֹ שְׁמָרָה נֶצַח" (עמוס א'), "וְעָרִים נָתַשְׁתָּ אָבַד זִכְרָם הֵמָּה" (תהלים שם), מַהוּ אוֹמֵר אַחֲרָיו? "וַה' לְעוֹלָם יֵשֵׁב" — הֲרֵי הַשֵּׁם שָׁלֵם, "כּוֹנֵן לַמִּשְׁפָּט כִּסְאוֹ" — הֲרֵי כִּסְּאוֹ שָׁלֵם:

Bamidbar (Numbers) - Chapter 24:

20When he saw Amalek, he took up his parable and said, "Amalek was the first of the nations, and his fate shall be everlasting destruction."		כוַיַּרְא֙ אֶת־עֲמָלֵ֔ק וַיִּשָּׂ֥א מְשָׁל֖וֹ וַיֹּאמַ֑ר רֵאשִׁ֤ית גּוֹיִם֙ עֲמָלֵ֔ק וְאַֽחֲרִית֖וֹ עֲדֵ֥י אֹבֵֽד:
He saw Amalek. He perceived the retribution destined to befall Amalek.		וַיַּרְא אֶת־עֲמָלֵק.  נִסְתַּכֵּל בְּפֻרְעֲנוּתוֹ שֶׁל עֲמָלֵק:
Amalek was the first of the nations. He came before all of them to make war with Israel, and so Targum renders. And his fate shall be to perish by their hand, as it says, “You shall obliterate the remembrance of Amalek” (Deut. 25:19).		רֵאשִׁית גּוֹיִם עֲמָלֵק.  הוּא קָדַם אֶת כֻּלָּם לְהִלָּחֵם בְּיִשְׂרָאֵל — וְכָךְ תִּרְגֵּם אֻנְקְלוֹס — ואחריתו לֵאָבֵד בְּיָדָם, שֶׁנֶּאֱמַר "תִּמְחֶה אֶת זֵכֶר עֲמָלֵק" (דברים כ"ה):

Shemot (Exodus) - Chapter 17:

13Joshua weakened Amalek and his people with the edge of the sword.

Joshua weakened. He decapitated their [the Amalekites’] strongest warriors, and he left over only the weak among them, but he did not slay them all. From here we learn that he did this according to the mandate of the Shechinah. — [from Mechilta]

A few important points……..

From 1967 until today the Jewish state only weakened ‘the Palestinian Identity’ but never fulfilled the command: ‘obliterate the remembrance of Amalek’ - ’the Palestinian Identity’.

The ’Identity of Amalek’ their command: ‘Terminate and obliterate the remembrance of Am Yisrael’.

The ’Identity of Palestine’ their command: ‘Terminate and obliterate the remembrance of Am Yisrael’.

Why?

Bamidbar (Numbers) - Chapter 24:

20When he saw Amalek, he took up his parable and said, "Amalek was the first of the nations, and his fate shall be everlasting destruction."

The ’Identity of Palestine’ was the first of the nations, and his fate shall be everlasting destruction.


The ’Identity of ‘The Jews - Am Yisrael’,


Shemot (Exodus) - Chapter 20:

1God spoke all these words, to respond:		אוַיְדַבֵּ֣ר אֱלֹהִ֔ים אֵ֛ת כָּל־הַדְּבָרִ֥ים הָאֵ֖לֶּה לֵאמֹֽר:
God spoke. Heb. אֱלֹהִים. [The word] אֱֱלֹהִים always means “a judge.” [This Divine Name is used here] because there are some sections in the Torah [that contain commandments] that if a person performs them, he receives a reward, but if not, he does not receive any punishment for them. I might think that so it is with the Ten Commandments. Therefore, Scripture says: “God (אֱלֹהִים) spoke,” [signifying God’s role as] a Judge, [Whose function is] to mete out punishment [when the Ten Commandments are not obeyed]. [from Mechilta]		וַיְדַבֵּר אֱלֹהִים.  אֵין אֱלֹהִים אֶלָּא דַּיָּן; לְפִי שֶׁיֵּשׁ פָּרָשִׁיּוֹת בַּתּוֹרָה שֶׁאִם עֲשָׂאָן אָדָם מְקַבֵּל שָׂכָר, וְאִם לָאו אֵינוֹ מְקַבֵּל עֲלֵיהֶם פֻּרְעָנוּת, יָכוֹל אַף עֲשֶׂרֶת הַדִּבְּרוֹת כֵּן, תַּלְמוּד לוֹמָר וַיְדַבֵּר אֱלֹהִים – דַּיָּן לִפָּרַע (מכילתא):
all these words. [This] teaches [us] that the Holy One, blessed be He, said the Ten Commandments in one utterance, something that is impossible for a human being to say [in a similar way]. If so, why does the Torah say again, “I am [the Lord, your God (verse 2)]” and “You shall have no…” (verse 3)? Because He later explained each statement [of the Ten Commandments] individually. — [from Mechilta]		אֵת כָּל־הַדְּבָרִים הָאֵלֶּה.  מְלַמֵּד שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עֲשֶׂרֶת הַדִּבְּרוֹת בְּדִבּוּר אֶחָד, מַה שֶּׁאִי אֶפְשָׁר לְאָדָם לוֹמַר כֵּן, אִם כֵּן מַה תַּלְמוּד לוֹמָר עוֹד אָנֹכִי וְלֹא יִהְיֶה לְךָ? שֶׁחָזַר וּפֵרֵשׁ עַל כָּל דִּבּוּר וְדִבּוּר בִּפְנֵי עַצְמוֹ (שם):
to respond. Heb. לֵאמֹר, lit., to say. [This] teaches [us] that they responded to the positive [commandments], “Yes,” and to the negative [commandments], “No.” -[from Mechilta]		לֵאמֹֽר.  מְלַמֵּד שֶׁהָיוּ עוֹנִין עַל הֵן הֵן וְעַל לָאו לָאו (שם):
2"I am the Lord, your God, Who took you out of the land of Egypt, out of the house of bondage.		באָֽנֹכִ֨י יְהֹוָ֣ה אֱלֹהֶ֔יךָ אֲשֶׁ֣ר הֽוֹצֵאתִ֩יךָ֩ מֵאֶ֨רֶץ מִצְרַ֜יִם מִבֵּ֣ית עֲבָדִ֗ים:
Who took you out of the land of Egypt. The taking [you] out [of Egypt] is sufficient reason for you to be subservient to Me. Alternatively, [God mentions the Exodus] since He revealed Himself on the sea as a valiant warrior, and here He revealed Himself as an old man full of mercy, as it is said: “and beneath His feet was like the form of a brick of sapphire” (Exod. 24:10). That [brick] was before Him at the time of the enslavement [to remember the Israelites’ suffering when they made bricks as slaves], “and like the appearance of the heavens” (Exod. 24:10), [i.e., there was joy before Him] when they were redeemed. Since I change in [My] appearances, do not say that they are two [Divine] domains, [but] I am He Who took you out of Egypt and [I am He Who performed the miracles] by the sea (Mechilta). Alternatively, [God mentions the Exodus] since they [the Israelites] heard many voices [during the revelation], as it is said: “And all the people saw the voices” (verse 15), [meaning that] voices came from four directions and from the heavens and from the earth, [so] do not say that there are many domains (Exod. Rabbah 5:9). And why did He say [this] in the singular [possessive], אֱלֹהֶי? In order to give Moses an opening to offer a defense in the incident of the calf. This is [the meaning of] “Why, O Lord, should Your anger be kindled against Your people?” (Exod. 32:11). You did not command them, “You shall not have the gods of others before Me,” but [You commanded] me alone (Exod. Rabbah 43:5).		אֲשֶׁר הֽוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם.  כְּדַאי הִיא הַהוֹצָאָה שֶׁתִּהְיוּ מְשֻׁעְבָּדִים לִי; דָּבָר אַחֵר, לְפִי שֶׁנִּגְלָה בַיָּם כְּגִבּוֹר מִלְחָמָה וְנִגְלָה כָּאן כְּזָקֵן מָלֵא רַחֲמִים, – שֶׁנֶּאֱמַר וְתַחַת רַגְלָיו כְּמַעֲשֵׂה לִבְנַת הַסַּפִּיר (שמות כ"ד), זוֹ הָיְתָה לְפָנָיו בִּשְׁעַת הַשִּׁעְבּוּד, וּכְעֶצֶם הַשָּׁמַיִם, מִשֶּׁנִּגְאֲלוּ – הוֹאִיל וַאֲנִי מִשְׁתַּנֶּה בְמַרְאוֹת, אַל תֹּאמְרוּ שְׁתֵּי רָשׁוּיוֹת הֵן, אָנֹכִי הוּא אֲשֶׁר הוֹצֵאתִיךָ מִמִּצְרַיִם וְעַל הַיָּם. דָּבָר אַחֵר לְפִי שֶׁהָיוּ שוֹמְעִין קוֹלוֹת הַרְבֵּה, שֶׁנֶּאֱמַר אֶת הַקּוֹלֹת – קוֹלוֹת בָּאִין מֵאַרְבַּע רוּחוֹת וּמִן הַשָּׁמַיִם וּמִן הָאָרֶץ – אַל תֹּאמְרוּ רָשׁוּיוֹת הַרְבֵּה הֵן; וְלָמָה אָמַר לְשׁוֹן יָחִיד אֱלֹהֶיךָ? לִתֵּן פִּתְחוֹן פֶּה לְמֹשֶׁה לְלַמֵּד סָנֵגוֹרְיָא בְּמַעֲשֵׂה הָעֵגֶל, וְזֶה שֶׁאָמַר לָמָה ה' יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ – לֹא לָהֶם צִוִּיתָ לֹא יִהְיֶה לָכֶם אֱלֹהִים אֲחֵרִים אֶלָּא לִי לְבַדִּי (שמות רבה):
out of the house of bondage. Literally, out of the house of slaves. [I.e.,] from Pharaoh’s house, where you were slaves to him. Or perhaps [Scripture] means only: from the house of slaves, that they were slaves to [other] slaves? Therefore, Scripture says: “and He redeemed you from the house of bondage, from the hand of Pharaoh, king of Egypt” (Deut. 7:8). Consequently, you must say that they were slaves to Pharaoh, but not slaves to [other] slaves. — [from Exod. Rabbah 43:5]		מִבֵּית עֲבָדִים.  מִבֵּית פַּרְעֹה שֶׁהֱיִיתֶם עֲבָדִים לוֹ, אוֹ אֵינוֹ אוֹמֵר אֶלָּא מִבֵּית עֲבָדִים שֶׁהָיוּ עֲבָדִים לַעֲבָדִים? תַּלְמוּד לוֹמָר וַיִּפְדְּךָ מִבֵּית עֲבָדִים מִיַּד פַּרְעֹה מֶלֶךְ מִצְרָיִם (דברים ז'), אֱמֹר מֵעַתָּה עֲבָדִים לַמֶּלֶךְ הָיוּ וְלֹא עֲבָדִים לַעֲבָדִים (מכילתא):
3You shall not have the gods of others in My presence.		גלֹ֣א יִֽהְיֶ֣ה־לְךָ֩ אֱלֹהִ֨ים אֲחֵרִ֜ים עַל־פָּנַ֗י:
You shall not have. Why was this said? Since it says, “You shall not make for yourself, etc.” I know only that one may not make [graven idols, etc.] How do I know that one may not keep what was already made? Therefore, Scripture states: “You shall not have.” -[Mechilta]		לֹא יִֽהְיֶה־לְךָ.  לָמָּה נֶאֱמַר? לְפִי שֶׁנֶּ' לֹא תַעֲשֶׂה לְךָ, אֵין לִי אֶלָּא שֶׁלֹּא יַעֲשֶׂה, הֶעָשׂוּי כְּבָר מִנַּיִן שֶׁלֹּא יְקַיֵּם? תַּלְמוּד לוֹמָר לֹא יִהְיֶה לְךָ (שם):
the gods of others. Heb. אֱלֹהִים אִחֵרִים, which are not gods, but that others have made them for gods over themselves. It is impossible to interpret this passage to mean: gods other than I, since it is a disgrace for Heaven to call them gods along with Him. Alternatively: strange gods, for they are strange to their worshippers. They cry out to them, but they do not answer them, and it appears as if it [the god] were a stranger, who never knew him [the worshipper]. — [from Mechilta]		אֱלֹהִים אֲחֵרִים.  שֶׁאֵינָן אֱלוֹהוּת אֶלָּא אֲחֵרִים עֲשָׂאוּם אֱלֹהִים עֲלֵיהֶם, וְלֹא יִתָּכֵן לְפָרֵשׁ אֱלֹהִים אֲחֵרִים זוּלָתִי, שֶׁגְּנַאי כְּלַפֵּי מַעְלָה לִקְרֹאותָם אֱלוֹהוּת אֶצְלוֹ. דָּבָר אַחֵר אֱלֹהִים אֲחֵרִים, שֶׁהֵם אֲחֵרִים לְעוֹבְדֵיהֶם – צוֹעֲקִים אֲלֵיהֶם וְאֵינָן עוֹנִין אוֹתָם, וְדוֹמֶה כְּאִלּוּ הוּא אַחֵר שֶׁאֵינוֹ מַכִּירוֹ מֵעוֹלָם:
in My presence. Heb. עַל-פָּנָּי [This means] as long as I exist [signifying forever. God states this so] that you should not say that only that generation was commanded [prohibited] concerning idolatry. — [from Mechilta]		עַל־פָּנַי.  כָּל זְמַן שֶׁאֲנִי קַיָּם, שֶׁלֹּא תֹאמַר לֹא נִצְטַוּוּ עַל עֲבוֹדָה זָרָה אֶלָּא אוֹתוֹ הַדּוֹר (מכילתא):
4You shall not make for yourself a graven image or any likeness which is in the heavens above, which is on the earth below, or which is in the water beneath the earth.		דלֹ֣א תַֽעֲשֶׂה־לְּךָ֣ פֶ֣סֶל | וְכָל־תְּמוּנָ֡ה אֲשֶׁ֣ר בַּשָּׁמַ֣יִם | מִמַּ֡עַל וַֽאֲשֶׁר֩ בָּאָ֨רֶץ מִתַּ֜חַת וַֽאֲשֶׁ֣ר בַּמַּ֣יִם | מִתַּ֣חַת לָאָ֗רֶץ:
a graven image. Heb. פֶּסֶל [It is called by this name] because it is sculpted (נִפְסָל).		פֶסֶל.  עַל שֵׁם שֶׁנִּפְסָל:
or any likeness. The likeness of anything that is in the heavens.		וְכָל־תְּמוּנָה.  תְּמוּנַת דָּבָר אשר בשמים:
5You shall neither prostrate yourself before them nor worship them, for I, the Lord, your God, am a zealous God, Who visits the iniquity of the fathers upon the sons, upon the third and the fourth generation of those who hate Me,		הלֹֽא־תִשְׁתַּֽחֲוֶ֣ה לָהֶם֘ וְלֹ֣א תָֽעָבְדֵם֒ כִּ֣י אָֽנֹכִ֞י יְהֹוָ֤ה אֱלֹהֶ֨יךָ֙ אֵ֣ל קַנָּ֔א פֹּ֠קֵ֠ד עֲוֹ֨ן אָבֹ֧ת עַל־בָּנִ֛ים עַל־שִׁלֵּשִׁ֥ים וְעַל־רִבֵּעִ֖ים לְשֽׂנְאָ֑י:
a zealous God. Heb. קַנָּא, zealous to mete out punishment. He does not forgo retaliating by forgiving the sin of idolatry. Every [expression of] קַנָּא means enprenemant in Old French, zealous anger. He directs His attention to mete out punishment.		אֵל קַנָּא.  מְקַנֵּא לִפָּרַע וְאֵינוֹ עוֹבֵר עַל מִדָּתוֹ לִמְחֹל עַל עֲבוֹדַת אֱלִילִים; כָּל לְשׁוֹן קַנָּא אנפרי"מנט בְּלַעַז – נוֹתֵן לֵב לִפָּרַע:
of those who hate Me. As the Targum [Onkelos paraphrases: when the sons continue to sin following their fathers, i.e.], when they cling to their fathers’ deeds.		לְשֽׂנְאָי.  כְּתַרְגּוּמוֹ, כְּשֶׁאוֹחֲזִין מַעֲשֵׂה אֲבוֹתֵיהֶם בִּידֵיהֶם:
6and [I] perform loving kindness to thousands [of generations], to those who love Me and to those who keep My commandments.		ווְעֹ֤שֶׂה חֶ֨סֶד֙ לַֽאֲלָפִ֔ים לְאֹֽהֲבַ֖י וּלְשֹֽׁמְרֵ֥י מִצְוֹתָֽי:
perform loving-kindness. And He keeps (stores up) the mercy which a person does to give a reward for it to the thousand generations of that person’s descendants. It follows, therefore, that the measure of good (reward) is greater than the measure of punishment in the proportion of one to five hundred, for the former is threatened only to four generations whilst the latter is bestowed upon thousands (two thousands at least). (Tosefta Sotah 4:1; see Rashi on Exodus 34:7)		וְעֹשֶׂה חֶסֶד.  וְנוֹצֵר חֶסֶד שֶׁאָדָם עוֹשֶׂה, לְשַׁלֵּם שָׂכָר עַד לְאַלְפַּיִם דוֹר; נִמְצֵאת מִדָּה טוֹבָה יְתֵרָה עַל מִדַּת פֻּרְעָנוּת אַחַת עַל חֲמֵשׁ מֵאוֹת, שֶׁזּוֹ לְאַרְבָּעָה דּוֹרוֹת וְזוֹ לַאֲלָפִים (תוספתא סוטה ד'):
7You shall not take the name of the Lord, your God, in vain, for the Lord will not hold blameless anyone who takes His name in vain.		זלֹ֥א תִשָּׂ֛א אֶת־שֵֽׁם־יְהֹוָ֥ה אֱלֹהֶ֖יךָ לַשָּׁ֑וְא כִּ֣י לֹ֤א יְנַקֶּה֙ יְהֹוָ֔ה אֵ֛ת אֲשֶׁר־יִשָּׂ֥א אֶת־שְׁמ֖וֹ לַשָּֽׁוְא:
You shall not take the name of the Lord, your God, in vain. You shall not swear in vain by the name of the Lord, your God. — [Onkelos] לַֹשָוְא -[This word appears twice in this verse.] (The second [mention of לַֹשָוְא is an expression of falsehood, as the Targum [Onkelos] renders: לְֹשִיקְרָא, as it says [in Shavuos 21a]: "What constitutes a vain oath? If one swears contrary to what is known, [for example, saying] about a stone pillar that it is [made of] gold. (The first [mention of לַֹשָוְא is an expression of vanity, as the Targum [Onkelos] renders: [לְמַגָּנָא].) This [refers to] one who swears for no reason and in vain, [for example making an oath] concerning [a pillar] of wood, [saying] that it is wood, and concerning [a pillar] of stone, [saying] that it is stone. — [from Shevuoth 29a, Mechilta]		לַשָּׁוְא.  חִנָּם, לַהֶבֶל, וְאֵיזֶהוּ שְׁבוּעַת שָׁוְא? נִשְׁבַּע לְשַׁנּוֹת אֶת הַיָּדוּעַ – עַל עַמּוּד שֶׁל אֶבֶן שֶׁהוּא שֶׁל זָהָב (שבועות כ"ט):
8Remember the Sabbath day to sanctify it.		חזָכוֹר֩ אֶת־י֨וֹם הַשַּׁבָּ֜ת לְקַדְּשׁ֗וֹ:
Remember. Heb. זָכוֹר [The words] “remember (זָכוֹר)” and “keep (שָׁמוֹר)” (Deut. 5:12) were pronounced with one utterance. Similarly [the statements], “Those who profane it shall be put to death” (Exod. 31:14) and “And on the Sabbath day, two lambs” (Num. 28:9) [were said in one utterance], and similarly, “You shall not wear shaatnez,” and “You shall make tzitzith for yourself” (Deut. 22:11, 12). Similarly, [the phrases] “The nakedness of your brother’s wife [you shall not uncover]” (Lev. 18:16), [and] “Her brother-in-law shall come in to her” (Deut. 25:5) [were said in one utterance]. This [occurrence of God saying two phrases simultaneously in one utterance] is the meaning of what is said: “God spoke one thing, I heard two” (Ps. 62:12) (Mechilta). [The word] זָכוֹר is in the פָּעוֹל form, an expression of ongoing action, like “[Let us engage in] eating and drinking אָכוֹל וְשָׁתוֹ) )” (Isa. 22:13), [and] “walking and weeping הָלוֹךְ וָּבָכֹה) )” (II Sam. 3:16), and this is its interpretation: Pay attention to always remember the Sabbath day, so that if you chance upon a beautiful thing, you shall prepare it for the Sabbath (Mechilta).		זָכוֹר.  זָכוֹר וְשָׁמוֹר בְּדִבּוּר אֶחָד נֶאֶמְרוּ, וְכֵן מְחַלְלֶיהָ מוֹת יוּמָת (שמות ל"א), וּבְיוֹם הַשַּׁבָּת שְׁנֵי כְבָשִׂים (במדבר כ"ח); וְכֵן לֹא תִלְבַּשׁ שַׁעַטְנֵז, גְּדִלִים תַּעֲשֶׂה לָּךְ (דברים כ"ב); וְכֵן עֶרְוַת אֵשֶׁת אָחִיךָ (ויקרא י"ח), יְבָמָהּ יָבֹא עָלֶיהָ (דברים כ"ה); הוּא שֶׁנֶּאֱמַר אַחַת דִּבֶּר אֱלֹהִים שְׁתַּיִם זוּ שָׁמָעְתִּי (תהילים ס"ב) זָכוֹר לְשׁוֹן פָּעוֹל הוּא, כְּמוֹ אָכוֹל וְשָׁתוֹ (ישעיהו כ"ב), הָלוֹךְ וּבָכֹה (שמואל ב ג'), וְכֵן פִּתְרוֹנוֹ: תְּנוּ לֵב לִזְכֹּר תָּמִיד אֶת יוֹם הַשַּׁבָּת, שֶׁאִם נִזְדַּמֵּן לְךָ חֵפֶץ יָפֶה תְּהֵא מַזְמִינוֹ לְשַׁבָּת (מכילתא):
9Six days may you work and perform all your labor,		טשֵׁ֣שֶׁת יָמִ֣ים תַּֽעֲבֹד֘ וְעָשִׂ֣יתָ כָל־מְלַאכְתֶּךָ֒:
and perform all your labor. When the Sabbath arrives, it shall seem to you as if all your work is done, that you shall not think about work.		וְעָשִׂיתָ כָל־מְלַאכְתֶּךָ.  כְּשֶׁתָּבֹא שַׁבָּת יְהֵא בְעֵינֶיךָ כְּאִלּוּ כָּל מְלַאכְתְּךָ עֲשׂוּיָה, שֶׁלֹּא תְהַרְהֵר אַחַר מְלָאכָה (שם):
10but the seventh day is a Sabbath to the Lord, your God; you shall perform no labor, neither you, your son, your daughter, your manservant, your maidservant, your beast, nor your stranger who is in your cities.		יוְי֨וֹם הַשְּׁבִיעִ֜י שַׁבָּ֣ת | לַֽיהֹוָ֣ה אֱלֹהֶ֗יךָ לֹ֣א תַֽעֲשֶׂ֣ה כָל־מְלָאכָ֡ה אַתָּ֣ה | וּבִנְךָ֣־וּ֠בִתֶּךָ עַבְדְּךָ֨ וַֽאֲמָֽתְךָ֜ וּבְהֶמְתֶּ֗ךָ וְגֵֽרְךָ֙ אֲשֶׁ֣ר בִּשְׁעָרֶ֔יךָ:
neither you, your son, your daughter. These are young children. Or perhaps it refers to adult children? You must admit that they have already been warned [to observe the Sabbath]. Rather, [this word] comes only to warn adults concerning young children resting [from work] (Mechilta). This is the meaning of what we learned [in the Mishnah]: If a young child comes to extinguish [a fire on the Sabbath], you may not allow him [to do so] since you are responsible for his resting [from work] (Shab. 121a).		אַתָּה וּבִנְךָ־וּבִתֶּךָ.  אֵלּוּ קְטַנִּים; אוֹ אֵינוֹ אֶלָּא גְּדוֹלִים? אָמַרְתָּ, הֲרֵי כְּבָר מֻזְהָרִים הֵם, אֶלָּא לֹא בָא אֶלָּא לְהַזְהִיר גְּדוֹלִים עַל שְׁבִיתַת הַקְּטַנִּים; וְזֶהוּ שֶׁשָּׁנִינוּ (שבת קכ"א), קָטָן שֶׁבָּא לְכַבּוֹת אֵין שׁוֹמְעִין לוֹ מִפְּנֵי שֶׁשְּׁבִיתָתוֹ עָלֶיךָ:
11For [in] six days the Lord made the heaven and the earth, the sea and all that is in them, and He rested on the seventh day. Therefore, the Lord blessed the Sabbath day and sanctified it.		יאכִּ֣י שֵֽׁשֶׁת־יָמִים֩ עָשָׂ֨ה יְהֹוָ֜ה אֶת־הַשָּׁמַ֣יִם וְאֶת־הָאָ֗רֶץ אֶת־הַיָּם֙ וְאֶת־כָּל־אֲשֶׁר־בָּ֔ם וַיָּ֖נַח בַּיּ֣וֹם הַשְּׁבִיעִ֑י עַל־כֵּ֗ן בֵּרַ֧ךְ יְהֹוָ֛ה אֶת־י֥וֹם הַשַּׁבָּ֖ת וַֽיְקַדְּשֵֽׁהוּ:
and He rested on the seventh day. As if [it were] possible, He ascribed rest [even] to Himself to teach (as an example) from Him of kal vachomer [a fortiori] reasoning for man, whose work is with toil and fatigue, that he must rest on the Sabbath. [I.e., although God does not and did not actually rest, He had His cessation of creating recorded as rest, so that humans would learn that if God, Whose work is accomplished without any toil or fatigue, rested on the Sabbath, surely people, whose work is accomplished only with hard work and fatigue, must rest on the Sabbath.]-[from Mechilta]		וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי.  כִּבְיָכוֹל הִכְתִּיב בְּעַצְמוֹ מְנוּחָה, לְלַמֵּד הֵימֶנּוּ קַל וָחֹמֶר לָאָדָם שֶׁמְּלַאכְתּוֹ בְעָמָל וִיגִיעָה שֶׁיִּהְיֶה נָח בְּשַׁבָּת (מכילתא):
blessed…and sanctified it. He blessed it with manna to double it on the sixth day-"double bread"-and He sanctified it with manna, that it did not fall then [on the Sabbath]. — [from Mechilta]		בֵּרַךְ וַֽיְקַדְּשֵֽׁהוּ.  בֵּרְכוֹ בַמָּן – לְכָפְלוֹ בַּשִּׁשִּׁי לֶחֶם מִשְׁנֶה, וְקִדְּשׁוֹ בַמָּן – שֶׁלֹּא הָיָה יוֹרֵד בּוֹ (מכילתא):
12Honor your father and your mother, in order that your days be lengthened on the land that the Lord, your God, is giving you.		יבכַּבֵּ֥ד אֶת־אָבִ֖יךָ וְאֶת־אִמֶּ֑ךָ לְמַ֨עַן֙ יַֽאֲרִכ֣וּן יָמֶ֔יךָ עַ֚ל הָֽאֲדָמָ֔ה אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֥ן לָֽךְ:
in order that your days be lengthened. If you honor [your parents], your days will be lengthened, and if not, they will be shortened. The words of the Torah are written briefly; they are explained by deriving the negative from the affirmative and the affirmative from the negative. — [from Mechilta]		לְמַעַן יַֽאֲרִכוּן יָמֶיךָ.  אִם תְּכַבֵּד יַאֲרִיכוּן וְאִם לָאו יִקְצְרוּן, שֶׁדִּבְרֵי תוֹרָה נוֹטָרִיקוֹן הֵם נִדְרָשִׁים – מִכְּלַל הֵן לָאו וּמִכְּלַל לָאו הֵן (מכילתא):
13You shall not murder. You shall not commit adultery. You shall not steal. You shall not bear false witness against your neighbor.		יגלֹ֖א תִּרְצָֽח: ס לֹ֖א תִּנְאָֽף: ס לֹ֖א תִּגְנֹֽב: ס לֹֽא־תַֽעֲנֶ֥ה בְרֵֽעֲךָ֖ עֵ֥ד שָֽׁקֶר:
You shall not commit adultery. Adultery applies only [to relations] with a married woman, as it is said: "[And a man who commits adultery with the wife of a[nother] man, who commits adultery with the wife of his neighbor,] [both] the adulterer and the adulteress shall be put to death" (Lev. 20:10); [and it says,] “[You are] the adulterous wife, who, instead of her husband, takes strangers” (Ezek. 16:32). [In both these verses, the term “adultery” is used in reference to the extramarital relations of a married woman.]		לֹא תנאף.  אֵין נִאוּף אֶלָּא בְאֵשֶׁת אִישׁ, שֶׁנֶּאֱמַר מוֹת יוּמַת הַנּוֹאֵף וְהַנּוֹאָפֶת (ויקרא כ'), וְאוֹמֵר הָאִשָּׁה הַמְנָאֶפֶת תַּחַת אִישָׁהּ תִּקַּח אֶת זָרִים (יחזקאל ט"ז):
You shall not steal. The text refers to kidnapping. [The verse] “You shall not steal” (Lev. 19:11) refers to stealing money. Or perhaps this one [verse] refers only to stealing money and the one written further (in Lev.) refers to kidnapping? You must admit that [the meaning of] a statement is derived from its context. Just as [the former two commandments] “You shall not murder” [and] “You shall not commit adultery” refer to capital sins, “You shall not steal” also refers to a capital sin [i.e., a sin punishable by death]. — [from Sanh. 86a]		לֹא תגנב.  בְּגוֹנֵב נְפָשׁוֹת הַכָּתוּב מְדַבֵּר, לֹא תִּגְנֹבוּ (ויקרא י"ט), בְּגוֹנֵב מָמוֹן; אוֹ אֵינוֹ אֶלָּא זֶה בְגוֹנֵב מָמוֹן וּלְהַלָּן בְּגוֹנֵב נְפָשׁוֹת? אָמַרְתָּ דָּבָר לָמֵד מֵעִנְיָנוֹ – מַה לֹא תִרְצָח, לֹא תִנְאָף, מְדַבֵּר בְּדָבָר שֶׁחַיָּבִין עָלָיו מִיתַת בֵּית דִּין, אַף לֹא תִגְנֹב דָּבָר שֶׁחַיָּב עָלָיו מִיתַת בֵּית דִּין (סנהדרין פ"ו):
14You shall not covet your neighbor's house. You shall not covet your neighbor's wife, his manservant, his maidservant, his ox, his donkey, or whatever belongs to your neighbor."		ידלֹ֥א תַחְמֹ֖ד בֵּ֣ית רֵעֶ֑ךָ ס לֹֽא־תַחְמֹ֞ד אֵ֣שֶׁת רֵעֶ֗ךָ וְעַבְדּ֤וֹ וַֽאֲמָתוֹ֙ וְשׁוֹר֣וֹ וַֽחֲמֹר֔וֹ וְכֹ֖ל אֲשֶׁ֥ר לְרֵעֶֽךָ:
15And all the people saw the voices and the torches, the sound of the shofar, and the smoking mountain, and the people saw and trembled; so they stood from afar.		טווְכָל־הָעָם֩ רֹאִ֨ים אֶת־הַקּוֹלֹ֜ת וְאֶת־הַלַּפִּידִ֗ם וְאֵת֙ ק֣וֹל הַשֹּׁפָ֔ר וְאֶת־הָהָ֖ר עָשֵׁ֑ן וַיַּ֤רְא הָעָם֙ וַיָּנֻ֔עוּ וַיַּֽעַמְד֖וּ מֵֽרָחֹֽק:
And all the people saw. [This] teaches [us] that there was not one blind person among them. From where do we know that [there was] no mute person among them? The Torah states: “And all the people replied” (Exod. 19:8). From where do we know that there was no deaf person among them? The Torah states: “We will do and hear” (Exod. 24:7). [from Mechilta]		וְכָל־הָעָם רֹאִים.  מְלַמֵּד שֶׁלֹּא הָיָה בָהֶם אֶחָד סוּמָא, וּמִנַּיִן שֶׁלֹּא הָיָה בָהֶם אִלֵּם? תַּלְמוּד לוֹמָר וַיַּעֲנוּ כָל הָעָם, וּמִנַּיִן שֶׁלֹּא הָיָה בָהֶם חֵרֵשׁ? תַּלְמוּד לוֹמָר נַעֲשֶׂה וְנִשְׁמָע (מכילתא):
the voices. They saw what was audible, which is impossible to see elsewhere. — [from Mechilta d’Rabbi Shimon ben Yochai]		רֹאִים אֶת־הַקּוֹלֹת.  רוֹאִין אֶת הַנִּשְׁמָע, שֶׁאִי אֶפְשָׁר לִרְאוֹת בְּמָקוֹם אַחֵר:
the voices. Emanating from the mouth of the Almighty. Many voices, voices coming from every direction, and from the heavens, and from the earth. — [Rashi above, verse 2]		אֶת־הַקּוֹלֹת.  הַיּוֹצְאִין מִפִּי הַגְּבוּרָה:
and trembled. Heb. וַיָנֻעוּ נוֹעַ means only trembling. — [from Mechilta]		וַיָּנֻעוּ.  אֵין נוּעַ אֶלָּא זִיעַ:
so they stood from afar. They were drawing backwards twelve mil, as far as the length of their camp. The ministering angels came and assisted them [in order] to bring them back, as it is said: “Kings of hosts wander; yea they wander” (Ps. 68:13). [from Shab. 88b]		וַיַּֽעַמְדוּ מֵֽרָחֹֽק.  הָיוּ נִרְתָּעִין לַאֲחוֹרֵיהֶם שְׁנֵים עָשָׂר מִיל, כְּאֹרֶךְ מַחֲנֵיהֶם, וּמַלְאֲכֵי הַשָּׁרֵת בָּאִין וּמְסַיְּעִין אוֹתָן לְהַחֲזִירָם, שֶׁנֶּאֱמַר (תהילים ס"ח) מַלְאֲכֵי צְבָאוֹת יִדֹּדוּן יִדֹּדוּן (שבת פ"ח):
16They said to Moses, "You speak with us, and we will hear, but let God not speak with us lest we die."		טזוַיֹּֽאמְרוּ֙ אֶל־משֶׁ֔ה דַּבֶּר־אַתָּ֥ה עִמָּ֖נוּ וְנִשְׁמָ֑עָה וְאַל־יְדַבֵּ֥ר עִמָּ֛נוּ אֱלֹהִ֖ים פֶּן־נָמֽוּת:
17But Moses said to the people, "Fear not, for God has come in order to exalt you, and in order that His awe shall be upon your faces, so that you shall not sin."		יזוַיֹּ֨אמֶר משֶׁ֣ה אֶל־הָעָם֘ אַל־תִּירָ֒אוּ֒ כִּ֗י לְבַֽעֲבוּר֙ נַסּ֣וֹת אֶתְכֶ֔ם בָּ֖א הָֽאֱלֹהִ֑ים וּבַֽעֲב֗וּר תִּֽהְיֶ֧ה יִרְאָת֛וֹ עַל־פְּנֵיכֶ֖ם לְבִלְתִּ֥י תֶֽחֱטָֽאוּ:
in order to exalt you. To magnify you in the world, so that your name should circulate among the nations, that He in His glory revealed Himself to you. — [from Mechilta]		לְבַֽעֲבוּר נַסּוֹת אֶתְכֶם.  לְגַדֵּל אֶתְכֶם בָּעוֹלָם, שֶׁיֵּצֵא לָכֶם שֵׁם בָּאֻמּוֹת שֶׁהוּא בִּכְבוֹדוֹ נִגְלָה עֲלֵיכֶם:
to exalt. נַסוֹת, an expression of exaltation and greatness, similar to “lift up a banner (נֵס)” (Isa. 62:10); “will I raise My standard (נִסִי)” (Isa. 49:22); “and like a flagpole (וְכַנֵּס) on a hill” (Isa. 30:17), which is upright. [Thus all these words signify “raising up.”]		נַסּוֹת.  לְשׁוֹן הֲרָמָה וּגְדֻלָּה, כְּמוֹ הָרִימוּ נֵס (ישעיהו ס"ב), אָרִים נִסִּי (שם מ"ט), כַנֵּס עַל הַגִּבְעָה (שם ל') – שֶׁהוּא זָקוּף:
and in order that His awe. By way of the fact that you saw that He is feared and dreaded, you will know that there is none beside Him and you will fear him.		וּבַֽעֲבוּר תִּֽהְיֶה יִרְאָתוֹ.  עַל יְדֵי שֶׁרְאִיתֶם אוֹתוֹ יָראוּי וּמְאֻיָּם, תֵּדְעוּ כִּי אֵין זוּלָתוֹ וְתִירְאוּ מִפָּנָיו:
18The people remained far off, but Moses drew near to the opaque darkness, where God was.		יחוַיַּֽעֲמֹ֥ד הָעָ֖ם מֵֽרָחֹ֑ק וּמשֶׁה֙ נִגַּ֣שׁ אֶל־הָֽעֲרָפֶ֔ל אֲשֶׁר־שָׁ֖ם הָֽאֱלֹהִֽים:
drew near to the opaque darkness. Within three partitions: darkness, cloud, and opaque darkness, as it is said: “And the mountain was burning with fire unto the heart of the heavens, darkness, cloud, and opaque darkness” (Deut. 4:11). Opaque darkness is [synonymous with] “the thickness of the cloud,” [concerning] which He [God] had said to him [Moses], “Behold, I am coming to you in the thickness of the cloud” (Exod. 19:9). [from Mechilta]		נִגַּשׁ אֶל־הָֽעֲרָפֶל.  לִפְנִים מִשָּׁלֹשׁ מְחִצּוֹת: חֹשֶׁךְ, עָנָן, וַעֲרָפֶל; שֶׁנֶּאֱמַר וְהָהָר בֹּעֵר בָּאֵשׁ עַד לֵב הַשָּׁמַיִם חֹשֶׁךְ עָנָן וַעֲרָפֶל (דברים ד'); עֲרָפֶל הוּא עַב הֶעָנָן שֶׁאָמַר לוֹ הִנֵּה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶעָנָן (שמות י"ט):
19The Lord said to Moses, "So shall you say to the children of Israel, You have seen that from the heavens I have spoken with you.		יטוַיֹּ֤אמֶר יְהוָֹה֙ אֶל־משֶׁ֔ה כֹּ֥ה תֹאמַ֖ר אֶל־בְּנֵ֣י יִשְׂרָאֵ֑ל אַתֶּ֣ם רְאִיתֶ֔ם כִּ֚י מִן־הַשָּׁמַ֔יִם דִּבַּ֖רְתִּי עִמָּכֶֽם:
So shall you say. with this language. — [from Mechilta] I.e., with this exact wording and in Hebrew. — [Mechilta]		כֹּה תֹאמַר.  בַּלָּשׁוֹן הַזֶּה:
You have seen. There is a difference between what a person sees and what others tell him. [Concerning] what others tell him, sometimes his heart is divided whether to believe [it or not]. — [from Mechilta]		אַתֶּם רְאִיתֶם.  יֵשׁ הֶפְרֵשׁ בֵּין מַה שֶּׁאָדָם רוֹאֶה לְמַה שֶּׁאֲחֵרִים מְשִׂיחִין לוֹ, שֶׁמַּה שֶּׁאֲחֵרִים מְשִׂיחִין לוֹ פְּעָמִים שֶׁלִּבּוֹ חָלוּק מִלְּהַאֲמִין (מכילתא):
from the heavens I have spoken. But another verse states: “The Lord descended upon Mount Sinai” (Exod. 19:20). The third verse comes and harmonizes them: “From the heavens He let you hear His voice in order to discipline you, and on earth He showed you His great fire” (Deut. 4:36). His glory was in heaven, His fire and His power were on the earth. Alternatively, He bent down the [lower] heavens and the highest heavens and spread them out upon the mountain. So [Scripture] says: “And He bent the heavens, and He came down” (Ps. 18:10). [from Mechilta]		כִּי מִן־הַשָּׁמַיִם דִּבַּרְתִּי.  וְכָתוּב אֶחָד אוֹמֵר וַיֵּרֶד ה' עַל הַר סִינַי (שמות י"ט), בָּא הַכָּתוּב הַשְּׁלִישִׁי וְהִכְרִיעַ בֵּינֵיהֶם – מִן הַשָּׁמַיִם הִשְׁמִיעֲךָ אֶת קוֹלוֹ לְיַסְּרֶךָּ וְעַל הָאָרֶץ הֶרְאֲךָ אֶת אִשּׁוֹ הַגְּדוֹלָה (דברים ד'), כְּבוֹדוֹ בַּשָּׁמַיִם וְאִשּׁוֹ וּגְבוּרָתוֹ עַל הָאָרֶץ; דָּבָר אַחֵר: הִרְכִּין שָׁמַיִם וּשְׁמֵי הַשָּׁמַיִם וְהִצִּיעָן עַל הָהָר, וְכֵן הוּא אוֹמֵר וַיֵּט שָׁמַיִם וַיֵּרַד (תהילים י"ח):

The history from Joshua until HaMelech Shlomo in the Tanach, a heavily ‘struggle’ because we ONLY ‘weakened’ the Yetser Hara (the evil desire, presented by the Philistinians -Amalek) in ourselves, in fact in the Land…..

There was no good leadership until Hashem send to us HaMeleg David who brought us, the Jews - Am Yisrael, the the fulfillment of the command: ‘obliterate the remembrance of Amalek’. The most Righteous One/King, Messiah of that time….. Through this most Righteous One came his son HaMeleg Shlomo who started to build a Home for HaShem….. From where we heard His Voice in pure Love, from where Hashem was ‘hugging us’…….

I, I am a very simple Jew but….. I like to share something here with you…..

In the ’90 when the state of Yisrael was plagued with terrible ‘bus bombings’……. One morning I stood up and walked to the central bus station of Jerusalem. On a certain moment the road made a big turn after the turn it was very quiet and saw a big amount of people standing on the big crossing point at the end of the Jaffa Road. I walked through the big amount of people, they were very silent but many were ‘crying’, tears rolling down….. Than I saw, I didn’t hear the explosion, two busses were exploded….. and many pieces of fellow Jews laying spreading over the ground….. We were all in a shock….. I started to cry and asked HaShem ‘Lama, lama’ why, why…… From there I walked the whole of the Jaffa Road to the Old City and went up the Har HaBayit (The Temple Mount) continue ‘crying’ asking Hashem ‘Lama, lama’?

Most of the time, when walk on the Har HaBayit, we make a big round around a square. With on her center ‘The Dome of the Rock’ a shrine over the Place (Kodesh Kodeshim) were in the time of the Temple, The House of Hashem, stood the A-ron Kodesh. In the time when we did our Service (the Kohanim) good. Hashem ‘hugged’ us with His Righteous……

On that day I had a very special experience. When I walked, around that square on the Har HaBayit, The Temple Mount, a had a ‘vision’: I saw a big ‘V’, on top of the ‘Dome of the Rock’…… The two sides reached into the heavens and the point under was in the Dome of the Rock. Something like this,

I saw it ‘constantly’ while I was walking around that square and looking in Prayer to that Place…… Millions of Melachim ‘fighting’ coming down in the two sides of the ‘V’ and fighting against each other under in the Shrine……. It was, in the time of the ‘vision’, that Hashem was in fact ‘explaining’ me: ‘Ariel, I love you! These happenings from Amalek I give it so that you cry out to me. I like to fill you with My Love, My Righteousness and My Wisdom………’

This ‘vision’ I experienced it was so strong and intense. I believe Hashem try to say that to all of us, when we ‘visit’ Him on the Har HaBayit. Special when we re-institute the Sanhedrin on the Har HaBayit. Who shall anoint Messiah Ben David and reinstate the Kohanim, Leviim and High Preast (Kohen Gadol), for a complete and good service on His Place. The reason why I share this with you all…….

We have today already a Sanhedrin, but they have still the ‘problem’ what our leaders always had! They are extremely against each other, with their different visions. There are four different groups of Rabbis who are all against each other. If they all should come in agreement with each other they can become very Powerful. What we really need.

Because our todays leadership cannot handle the situations of today! We are in very great danger! If we go on in this way, then we shall really loose this war!

I am not calling you to blame our today’s situation on today’s leaders but I like to ask you to Pray for new leaders on the Har HaBayit together with Beit Yisrael International and the Jewish People.

Beit Yisrael International is calling all Lost Tribers Together in unity as  ‘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.)’

Beit Yisrael International is prepared and Love to undergo a same kind of Giur as a small part of Menasseh did here in Yisrael and became really one with the Jews – Am Yisrael.

Beit Yisrael International is asking all Jewish and non-Jewish Torah Observants to join in Prayer, via our YouTube livestreaming, every Sunday morning at 9.50 am (IST) B”H. To Pray for New Jewish Leadership, for unity in Jewish Leadership. That today’s Sanhedrin shall come in unity, forgetting their differences, by focusing to bring out Hashem Righteousness, Love and Wisdom from the Har HaBayit to the Jews – Am Yisrael....... and the rest of the world. To open Eretz Yisrael for all the Jews, ger tzedekim and ger toshavim...... as a replacement for the Palestinians.

 

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

The people of Israel did not believe in Moses because of the miracles he performed. So why did they believe in him? Because when we stood at Sinai, our own eyes saw and our own ears heard the fire, the sounds and the flames, and how Moses approached the cloud and G-d's voice called to him...

  –Maimonides

Why support the construction?

Together, we can build the Temple for the benefit of mankind

Expressing the desire to build the 3rd Temple in Jerusalem and registering The thirdTemple.org, we are part of a collaborative movement. As our number grows so will our ability to influence the media and on world politics, and thus the project will be realized today.

Chat with our assistant about the Third Temple

Find answers to your questions thanks to the construction of the Third Temple: The project, the history, the legal and political situation but also the plans and the pontifical service which will be carried out at the Temple. Our assistants are here to listen to you.

I want to build the Temple

Every Sunday AM 09.50 (IST) B”H we shall have our live streaming from the Har HaBayit, every Sunday, from here in Jerusalem….. Via a YouTube channel.

    A call up for every Jewish and non-Jewish Torah observant to Pray for new good Jewish Leaders in Yisrael.

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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

Adapted from Likkutei Sichos, Vol. VI, Terumah

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Until........:

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.

Together we Triumph

by Gal Einai February 28, 2024

"And they shall fly down upon the shoulder of the Philistines on the west; together shall they spoil the children of the east; they shall put forth their hand upon Edom and Moav; and the children of Amon shall obey them."

(Isaiah 11:14)

This verse refers to the days of Mashiach, when the Nation of Israel will defeat all its surrounding enemies. The verse is particularly relevant to us today, while we are fighting in Gaza. The Gaza Strip is the ancient “land of the Philistines.” Today’s “Palestinians” are the Arabs who live in Gaza, on Israel’s western flank, on the sea.

To defeat the Philistines, we have to be united, as is written in the same prophecy about the ingathering of the distant members of the Nation of Israel and the unity between Judah and Efraim. “And they shall fly down upon the shoulder of the Philistines on the west.” Rashi explains: “Israel will fly and run with one shoulder upon the Philistines who are in the west of the Land of Israel and will conquer their land.” We have to be “with one shoulder” – united, shoulder-to-shoulder. Today, we can also add that “And they shall fly down” can be understood literally as the defeat of the Palestinians with Israel’s air force. Our soldiers will spread their wings and fly to destroy the enemy and assist the ground forces in their conquest of Gaza.

We receive the power of “one shoulder” from Joseph, who is buried in Shechem (In Hebrew, Shechem is both the name of the city and means “shoulder”). Shechem is the city of the covenant, as we say in Psalms 80:2 “The shepherd of Israel, listen, He Who leads Joseph like a flock – appear, He Who is enthroned upon the cherubs.” (And in gematriah, עפו = יוסף: “shall fly” equals “Joseph”).

The concept of “one shoulder” is connected to the ultimate Messianic purpose of rectification of the world, when all people will recognize God and the Torah of Moses: “For then will I turn to the peoples a pure language that they may all call upon the name of God, to serve Him with one shoulder.”[1] The current war in the land of the Philistines in the west, on the shores of the Great Sea, is particularly associated with the clarification and rectification of the Western world and Western culture, reaching to the US on the other side of the world.

Triumph in the land of the Philistines is the realization of the promise in the Torah, “And I will place your border from the Red Sea until the Sea of the Philistines and from the desert to the river, for I will give the dwellers of the land into your hands and you shall expel them from before you.”[2] This is our map of the “New Middle East’: “From the Red Sea to the Sea of the Philistines” including the entire Sinai Peninsula. (Surrendering Sinai to Egypt 45 years ago was the root of all further surrenders and retreats). “From the desert to the river” – From the Sinai desert in the southwest until the Euphrates in the northeast. This includes the elimination of the combined threat from Syria-Iraq-Iran. And so in Isaiah’s prophecy, “together shall they spoil the children of the east” – the defeat of the enemies to the east (such as the hostile nations on the Arabian Peninsula).  “…for I will give the dwellers of the land into your hands and you shall expel them from before you.” This is the directive and our mission: to create a new Middle East, to expel Israel’s enemies from the Land of Israel – and to extend Israeli rule and benevolence to those non-Jews who desire the status of foreign resident in Israel.

[1] Tzephania 3:9.

[2] Exodus 23:31.

Source: https://inner.org/together-we-triumph/ 

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