Dvar Malchus 770, Eikev: Awaken Hashem to Bring the Geuloh
Dvar Malchus 770, Eikev: Awaken Hashem to Bring the Geuloh
See:
Rock-fortress and redeemer of Yisra’el —
bless the State of Israel,
the initial sprouting of our redemption.
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'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."
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Shemot (Exodus) - Chapter 25
8And they shall make Me a sanctuary and I will dwell in their midst | | חוְעָ֥שׂוּ לִ֖י מִקְדָּ֑שׁ וְשָֽׁכַנְתִּ֖י בְּתוֹכָֽם: |
And they shall make Me a sanctuary: And they shall make in My name a house of sanctity. | | וְעָשׂוּ לִי מִקְדָּשׁ: וְעָשׂוּ לִשְׁמִי בֵּית קְדֻשָּׁה: |
9according to all that I show you, the pattern of the Mishkan and the pattern of all its vessels; and so shall you do. | | טכְּכֹ֗ל אֲשֶׁ֤ר אֲנִי֙ מַרְאֶ֣ה אֽוֹתְךָ֔ אֵ֚ת תַּבְנִ֣ית הַמִּשְׁכָּ֔ן וְאֵ֖ת תַּבְנִ֣ית כָּל־כֵּלָ֑יו וְכֵ֖ן תַּֽעֲשֽׂוּ: |
according to all that I show you: here, the pattern of the Mishkan. This verse is connected to the verse above it: “And they shall make Me a sanctuary…” according to all that I show you. | | כְּכֹל אֲשֶׁר אֲנִי מַרְאֶה אֽוֹתְךָ: כָּאן את תבנית המשכן, הַמִּקְרָא הַזֶּה מְחֻבָּר לַמִּקְרָא שֶׁלְּמַעְלָה הֵימֶנּוּ וְעָשׂוּ לִי מִקְדָּשׁ כְּכֹל אֲשֶׁר אֲנִי מַרְאֶה אוֹתְךָ: |
Eretz Yisrael in Jewish Scriptures Click:
אבינו בשמים, מבצר סלע וגואל ישראל - לברך את מדינת ישראל, הנבטה הראשונית של גאולתנו. | Our father in Shamayim (Heaven), Rock-fortress and redeemer of Yisra’el — bless the State of Israel, the initial sprouting of our redemption. |
תפילה לשלום מדינת ישראל | Prayer for the Welfare of the State of Israel, by Rabbi Yitsḥak haLevi Hertzog
(1948)
Source (Hebrew) | Translation (English) |
אָבִינוּ שֶׁבַּשָּׁמַיִם, | Our father in Shamayim (Heaven), |
הָגֵן עָלֶיהָ בְּאֶבְרַת חַסְדֶּךָ, | Shield her beneath the wings of your lovingkindness; |
חַזֵּק אֶת יְדֵי מְגִנֵּי אֶרֶץ קָדְשֵׁנוּ, | Strengthen the defenders of our Holy Land; |
וְאֶת אַחֵינוּ כָּל בֵּית יִשְׂרָאֵל פְּקָד־נָא | Remember our brethren, the whole house of Yisra’el, |
וְיַחֵד לְבָבֵנוּ לְאַהֲבָה וּלְיִרְאָה אֶת שְׁמֶךָ, | Unite our hearts to love and revere your name, |
The Tefilah l’Shalom Medinat Yisra’el (“Prayer for the Welfare of the State of Israel”) was composed by Rabbi Yitsḥak 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 Ḥai 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 “Hanoten Tshuah”, blessing the ruler of the state and their immediate family.)
Because the State of Israel is referred to as “the beginning of the sprouting/growth of our redemption,” 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 Ḥaredi synagogues and prayers in National Religious Zionist synagogues in Israel and in the Diaspora.
מי שברך לחיילי צה״ל | Mi sheBerakh for the Welfare of Israel Defense Forces Soldiers, by Rabbi Shlomo Goren (1956); amended by Dr. Alex Sinclair (2012)
Source (Hebrew) | Translation (English) |
מִי שֶׁבֵּרַךְ אֲבוֹתֵינוּ אַבְרָהָם יִצְחָק וְיַעֲקֹב | May the One who blessed our forefathers Avraham, Yitsḥaq, and Yaaqov, |
יִתֵּן ה׳ אֶת אוֹיְבֵינוּ הַקָּמִים עָלֵינוּ | May Hashem cause the enemies who rise up against us |
הַקָּדוֹשׁ בָּרוּךְ הוּא יִשְׁמֹר וְיַצִּיל אֶת חַיָלֵינוּ | May the blessed Holy One preserve and rescue our soldiers |
יִתֵּן ה׳ לְחַיָלֵינוּ חָכְמָה, בִּינָה וְדַעַת, | May Hashem give our soldiers wisdom, understanding, and insight, |
יַדְבֵּר שׂוֹנְאֵינוּ תַּחְתֵּיהֶם | May [Hashem] cause our enemies to submit before our soldiers, |
In recent months, thanks to the combination of cell phone cameras and YouTube, we’ve witnessed Israel Defense Force soldiers acting in deeply troubling ways. We’ve 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 don’t 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 Eisner’s 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, I’ve 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. That’s true if the troubling issue is, say, Eishet Ḥayil (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 Ḥayil 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, it’s an extremely appropriate analogy to much of what goes on today: there are wicked people out there who seek to harm us, and it’s good that the army protects us from them. But all too often, some soldiers (and some Israelis in general) don’t 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.
תְּפִלָּה לְפִדְיוֹן שְׁבוּיִם | 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) |
אֱלֹהֵינוּ | Our God, |
חַזְּקִי רוּחָם, הָבִיאִי לָהֶם אֶת תְּפִלָּתֵנוּ | Strengthen their spirit and bring them our prayers |
תְּנִי בִּינָה בְּלֵב אוֹיֵב | Implant understanding in the heart of the enemy |
תְּנִי תְּבוּנָה בְּלוֹחֲמֵי צַהַ״ל | Grant wisdom to the Israel Defense Forces |
תֵּן לְכָל בְּנֵי וּבְנוֹת אַבְרָהָם, שָׂרָה וְהַגֵּר | Grant strength of spirit and courage of heart |
יִקְרָאֵנִי | “They shall call upon Me, |
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.
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Dvar Malchus 770
Eikev: Awaken Hashem to Bring the Geuloh
Many
years Shabbos parshas Eikev blesses the upcoming month of Elul, which
was the case in 5751. This, in this sicha the Rebbe addresses the inyan of the month of Elul.
Elul is an acronym for "Ani leDodi v'Dodi Li",
which means "I am for my beloved, and my beloved is for me". First
comes "I am for my beloved", the effort that comes from below (from us
towards Hashem), using our own powers (avodah b'koach atzmo).
This is related to the fundamental concept of creation: Hashem wants to give us the opportunity to earn our reward, to avoid the embarrassment of receiving "bread of shame" (nahma d'kisufa). This requires not only that we do what we are supposed to do, but that we do it in a way of yegia,
exertion, using our own powers. And more than that, to go beyond what
we are accustomed to do and serve Hashem with exceptional effort.
Through this (the effort of "Ani leDodi") we cause the response: "v'Dodi li", an awakening from Above and a drawing down from Above to below.
Not only is this a fundamental aspect of our task in life, it also applies even when a Yid has arrived at the end of his avodah
(represented by Elul, the last of the months of the year). Because in
Elul we have both the "below to Above" and the resulting "Above to
below", and it is specifically when the Jew does the avodah from his own powers that it draws down from Above in a way that it is internalized (b'pnimiyus). This is also hinted at in the final letter of the alef-beis, the letter Tav, which has a numerical value of 400 which alludes to the "400 shekel kesef"
with which Avraham Avinu purchased the cave of Machpela to bury his
wife Sarah. The word "kesef" (silver) is related to the word "kisufim"
(longing). These 400 shekel represent, according to Chassidus, the
soul's powerful longing for the revelation of G-dliness.
Although the emphasis here is on our avodah from below, which is the avodah of the body, we really must have as well the avodah from Above which is the avodah of the neshoma. The difference between them is that the avodah from below takes place in a measured way, an orderly progression from level to level. In fact, even the revelation of the neshoma from
Above must be according to the limitations of the body. We cannot
"overload the circuit" in our intense desire to reveal the neshoma, but rather the revelation of the neshoma occurs in accordance with the body's ability to contain it.
Having said all that, the Rebbe proceeds to state that all which we have needed to do has been done.
The only thing which remains is - that the Holy One, blessed be He, will take out Bnei Yisroel from the golus
and bring them to the Holy Land... and therefore Yidden request and
shout again and again - and now even more powerfully than before - "Ad Mosai"?! How much longer?!
The
ultimate goal being the true and complete Geuloh (from Above to below)
which will arrive at a unification of both aspects, that the lowest
thing - golus - will become Geuloh - "gola" with the addition of an "alef". Even though the ultimate level comes from Above, and is dependent on Hashem, nonetheless the Geuloh is in our hands:
A
Yid has the power to awaken himself, and to awaken other Yidden, and
mainly to awaken, so to speak, the Holy One, blessed be He.... A Yid
receives (in this place [770] and in this time [the Rebbe's farbrengen])
the greatest potential, and thus he has both the greatest merit and
obligation to request and to shout to the Almighty: "Ad Mosai"?! How much longer?!...Since
we have already finished all the matters of "our deeds and our work",
and consequently we are shouting and demanding "Ad Mosai". Immediately
the question is asked: since all the matters have already been
accomplished - how could it be that Moshiach still didn't come?!...
The
Rebbe proceeds to answer his own question by saying that since Moshiach
still hasn't come, then there might be one more thing that needs to be
done, possibly in the area of spreading Chassidus, since Moshiach told
the Baal Shem Tov that he will come when the wellsprings of the Baal
Shem Tov spread forth. Perhaps there is one more thing left to do, to
reach those who are blind. And this has been accomplished by the
publication of the Tanya in Braille. So since we did the last thing,
Moshiach must come immediately.
Here
we see clearly the Rebbe's approach: asserting that everything has
been completed; but, even so, if Moshiach still hasn't been revealed it
have means that we must try one more thing and maybe this will arouse
Hashem to bring the Geuloh. And surely this final thing will bring
Moshiach, for if not -- "Ad Mosai"?! How much longer?!
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Dvar Malchus 770
© 2025.
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Many years Shabbos parshas Eikev blesses the upcoming month of Elul, which was the case in 5751. This, in this sicha the Rebbe addresses the inyan of the month of Elul.
Elul is an acronym for "Ani leDodi v'Dodi Li", which means "I am for my beloved, and my beloved is for me". First comes "I am for my beloved", the effort that comes from below (from us towards Hashem), using our own powers (avodah b'koach atzmo).
This is related to the fundamental concept of creation: Hashem wants to give us the opportunity to earn our reward, to avoid the embarrassment of receiving "bread of shame" (nahma d'kisufa). This requires not only that we do what we are supposed to do, but that we do it in a way of yegia, exertion, using our own powers. And more than that, to go beyond what we are accustomed to do and serve Hashem with exceptional effort. Through this (the effort of "Ani leDodi") we cause the response: "v'Dodi li", an awakening from Above and a drawing down from Above to below.
Not only is this a fundamental aspect of our task in life, it also applies even when a Yid has arrived at the end of his avodah (represented by Elul, the last of the months of the year). Because in Elul we have both the "below to Above" and the resulting "Above to below", and it is specifically when the Jew does the avodah from his own powers that it draws down from Above in a way that it is internalized (b'pnimiyus). This is also hinted at in the final letter of the alef-beis, the letter Tav, which has a numerical value of 400 which alludes to the "400 shekel kesef" with which Avraham Avinu purchased the cave of Machpela to bury his wife Sarah. The word "kesef" (silver) is related to the word "kisufim" (longing). These 400 shekel represent, according to Chassidus, the soul's powerful longing for the revelation of G-dliness.
Although the emphasis here is on our avodah from below, which is the avodah of the body, we really must have as well the avodah from Above which is the avodah of the neshoma. The difference between them is that the avodah from below takes place in a measured way, an orderly progression from level to level. In fact, even the revelation of the neshoma from Above must be according to the limitations of the body. We cannot "overload the circuit" in our intense desire to reveal the neshoma, but rather the revelation of the neshoma occurs in accordance with the body's ability to contain it.
Having said all that, the Rebbe proceeds to state that all which we have needed to do has been done.
The only thing which remains is - that the Holy One, blessed be He, will take out Bnei Yisroel from the golus and bring them to the Holy Land... and therefore Yidden request and shout again and again - and now even more powerfully than before - "Ad Mosai"?! How much longer?!
The ultimate goal being the true and complete Geuloh (from Above to below) which will arrive at a unification of both aspects, that the lowest thing - golus - will become Geuloh - "gola" with the addition of an "alef". Even though the ultimate level comes from Above, and is dependent on Hashem, nonetheless the Geuloh is in our hands:
A Yid has the power to awaken himself, and to awaken other Yidden, and mainly to awaken, so to speak, the Holy One, blessed be He.... A Yid receives (in this place [770] and in this time [the Rebbe's farbrengen]) the greatest potential, and thus he has both the greatest merit and obligation to request and to shout to the Almighty: "Ad Mosai"?! How much longer?!...Since we have already finished all the matters of "our deeds and our work", and consequently we are shouting and demanding "Ad Mosai". Immediately the question is asked: since all the matters have already been accomplished - how could it be that Moshiach still didn't come?!...
The Rebbe proceeds to answer his own question by saying that since Moshiach still hasn't come, then there might be one more thing that needs to be done, possibly in the area of spreading Chassidus, since Moshiach told the Baal Shem Tov that he will come when the wellsprings of the Baal Shem Tov spread forth. Perhaps there is one more thing left to do, to reach those who are blind. And this has been accomplished by the publication of the Tanya in Braille. So since we did the last thing, Moshiach must come immediately.
Here we see clearly the Rebbe's approach: asserting that everything has been completed; but, even so, if Moshiach still hasn't been revealed it have means that we must try one more thing and maybe this will arouse Hashem to bring the Geuloh. And surely this final thing will bring Moshiach, for if not -- "Ad Mosai"?! How much longer?!
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| Dvar Malchus 770
© 2025. |
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Tehillim (Psalms) - Chapter 87
6[When] the Lord counts in the script of the peoples forever, [He will say,] "This one was born there."
Rashi:
The Lord counts in the script of the peoples, “This one, etc.”. This is a transposed verse, and סלה, forever, which is said at the end, refers to the beginning: When the Lord counts in the script of the peoples forever. That means that in the future, when the Holy One, blessed be He, inscribes the nations for an abhorrence, He will count the Israelites who are assimilated among them and those who were coerced [to abandon Judaism] among them and extract them from their midst, and [He shall] say, “This one was born of those of Zion,” and He will choose them for Himself. This is what Isaiah says (66:21): “And from them, too, will I take for priests and for Levites.” From the nations bringing them for tribute, I shall take those assimilated among them. And there will be among them priests and Levites who are unrecognizable, but they are revealed to Me, says the Lord. Now where did He say it? (Deut. 29:28) “The secret things belong to the Lord, our God.”
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As the Representative of Beit Yisrael International I collect the weekly YouTube Torah studies from Gaddi (President), and I give you weekly news-updates about how that Beit Yisrael International is developing in a world association of Torah Observants Ephraimites (Yisrael): individuals, groups and organizations associated with each other in Torah. With the goal the 'restoration' of the Kingdom of Ephraim (Yisrael) into unity with Yehuda (Jews), the restored Kingdom of Hameleg ben David, under 'supervision' of Jewish Orthodox Rabbis.
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