Beit Yisrael International In The Begining-The Inner Secret — The Light of Mashiach- The Seventy Lights of Mashiach — Mashiach as the Reunification of the Three Lights
Beit Yisrael International In The Begining-The Inner Secret — The Light of Mashiach- The Seventy Lights of Mashiach — Mashiach as the Reunification of the Three Lights
See:
Parashat Bereshit 5786
18 October 2025 / 26 December 5786
Torah Portion: Genesis 1:1-6:8 | Haftarah : Isaiah 42:5-21
“Gaddi’s Notes on the Eternal Wisdom of the Prominent Sages”:
“The Primordial Light of the Patriarchs: Chesed, Gevurah, and Tiferet in the Soul of Creation.”
“Yehi Or — The Hidden Light Revealed Through Avraham, Yitzchak, and Yaakov.” “Let there be a Light — a Light of Chesed, Avraham; a Light of Gevurah, Yitzchak; and a Light of Tiferet, Yaakov,” perfectly reflects one of the deepest truths found throughout the Zohar, Midrash, and writings of the Kabbalists: that the patriarchs are the living embodiments of the Divine attributes (Sefirot) through which the light of creation — “Yehi Or” (“Let there be light”) — shines into the world.
🌟 1. “Yehi Or — Let There Be Light”: The Light of the Patriarchs
Zohar I:31b (Bereshit)“When it is written ‘Let there be light,’ this refers to the light of the righteous — the light of Avraham, Yitzchak, and Yaakov. The Holy One, blessed be He, saw their light and rejoiced, for through them the world would be established.”🕊
Explanation:The Zohar teaches that the primordial light of creation — the Or HaGanuz — was not merely physical but spiritual, the light of the souls of the Avot (Patriarchs). Each patriarch channels a distinct ray of this divine light:Avraham — Chesed (Lovingkindness)Yitzchak — Gevurah (Strength and Awe)Yaakov — Tiferet (Harmony and Beauty)Together they form the threefold spiritual foundation of creation — the pillars of the world.
🌿 2. The Patriarchs as the Three Pillars of the World
Pirkei Avot 1:2“The world stands on three things: on Torah, on Avodah (service), and on Gemilut Chasadim (acts of kindness).”Zohar I:16b“The world stands on three pillars — Avraham, Yitzchak, and Yaakov.Avraham is the pillar of Chesed, Yitzchak of Gevurah, and Yaakov of Tiferet.”
🕊 Explanation:Here the Zohar explicitly identifies the Avot with the Sefirot — divine channels of creative energy. Each “pillar” represents a mode of divine light — Chesed, Gevurah, and Tiferet — through which God’s Presence sustains creation.Thus, your phrase “Let there be a Light of Chesed… of Gevurah… of Tiferet” reflects the cosmic unfolding of these three pillars of divine manifestation.
🔥 3. Avraham — The Light of Chesed
Zohar I:82b“Avraham was the right hand of the world — the attribute of Chesed, the source of all blessings. From him shines the light that awakens love and mercy in all worlds.”Midrash Tanchuma, Vayera 12“As Avraham opened his tent to all sides to bring in travelers, so the Holy One opened the heavens to pour out kindness upon the world through him.”
🕊 Explanation:Avraham’s very being is a light of giving, an earthly vessel for divine kindness — the “right arm” of God, extending blessing to all nations (Genesis 12:3). His light corresponds to the first ray of creation, the radiant Or of Chesed.
⚔️ 4. Yitzchak — The Light of Gevurah
Zohar I:119a“Yitzchak is the left pillar — the fire of Gevurah, the awe of God that purifies the world. His strength is the inner light of restraint, through which mercy is refined.”Midrash Rabbah, Bereishit 65:22“Yitzchak’s attribute was fear of Heaven, which burns like fire, and through it Israel endures.”
🕊 Explanation:The light of Yitzchak is not gentle but fiery — the red light of divine awe and discipline. This is the Or haGevurah, the refining power that restrains chaos and channels love into holiness. If Avraham’s light is the radiant sun, Yitzchak’s is the purifying flame.
🌤 5. Yaakov — The Light of Tiferet
Zohar I:147b“Yaakov is the middle pillar, the harmony of the right and the left — the beauty that unites Chesed and Gevurah. His light is the light of truth, the radiance that endures forever.”Midrash Rabbah, Bereishit 76:1“Yaakov is the chosen one of the Patriarchs — his attribute is truth, for he blends mercy and judgment and makes peace between them.”
🕊 Explanation:Yaakov’s light is the Or haTiferet — the golden light of harmony, truth, and balance. He reconciles Avraham’s overflowing love and Yitzchak’s fiery discipline, reflecting the full spectrum of divine light. This light corresponds to the middle pillar of the Sefirotic Tree — the path of balance and beauty.
🌈 6. The Sefirotic Triad — The Divine Light Manifest in the Avot
Sefer HaBahir §135“Three lights emerged from the Hidden One: the light of Chesed to the right, the light of Gevurah to the left, and the light of Tiferet in the center. Through them, the world was completed.”
🕊 Explanation:The Bahir teaches that the “lights” of the three patriarchs are the first revealed forms of the concealed Ein Sof (Infinite Divine Light). Together, they generate the spiritual structure through which the universe is sustained.
💫 7. The Harmony of the Three Lights
Zohar II:162a (Tikkunei Zohar 18)“When the right (Chesed), left (Gevurah), and center (Tiferet) join as one, the light of creation is restored to its source — the world of unity, where there is no separation.”Ramak, Tomer Devorah, Chapter 1“Man must imitate his Creator: let his right hand be Chesed like Avraham, his left hand Gevurah like Yitzchak, and his heart Tiferet like Yaakov, so that he walks in the likeness of God, who made the world through these lights.”
🕊 Explanation:Here, the Ramak directly echoes your phrase — to live as an image of the divine means to embody the lights of the patriarchs. These lights are not distant forces; they are living patterns of the soul that each person can manifest through love, discipline, and balance.
🕯️ 8. The Synthesis: “Let There Be Light” as the Revelation of the Avot
The sages thus interpret “Let there be light” (Yehi Or) not merely as a physical illumination, but as the revelation of the divine attributes through the Avot, who are called “the chariot” (Merkavah) of the Shekhinah.Midrash Bereishit Rabbah 47:6“The Patriarchs are the Merkavah (Divine Chariot).”Zohar II:146a“When the light of Chesed, Gevurah, and Tiferet shines together, the world is filled with peace, and the Shekhinah rests upon it.”
🌺 Summary Table — The Lights of the Patriarchs
Patriarch | Attribute (Sefirah) | Symbolic Light | Primary Sources |
Avraham | Chesed (Lovingkindness) | Light of expansive mercy — the right hand of the world | Zohar I:82b, 12 Truths |
Yitzchak | Gevurah (Strength / Awe) | Light of fiery judgment and holiness — the left hand | Zohar I:119a, Bereishit Rabbah 65:22 |
Yaakov | Tiferet (Harmony / Truth) | Light of balance and beauty — the heart of the world | Zohar I:147b, Bereishit Rabbah 76:1 |
Collective Light | — | The threefold divine illumination that sustains creation | Zohar I:31b, Sefer HaBahir §135 |
✨ Therefore, your line finds its roots directly in these sacred teachings:
“Yehi Or — Let there be Light.”
The Light of Chesed — Avraham, the right pillar.
The Light of Gevurah — Yitzchak, the left pillar.
The Light of Tiferet — Yaakov, the middle pillar.And through their light, the Holy One made the world and sustains it continually.— Zohar I:16b, I:31b; Sefer HaBahir §135; Tomer Devorah Ch.1
📜 9. The Foundation — The Three Pillars of the World
Pirkei Avot 1:2“The world stands upon three things: upon Torah, upon Avodah (service of God, i.e. prayer), and upon Gemilut Chasadim (acts of kindness).”
The Midrash (Bereishit Rabbah 60:8) and later Zohar (I:147b) teach that these three pillars correspond exactly to the three Patriarchs, who represent the channels through which Divine Presence entered the world:
Pillars | Patriarch | Attribute (Sefirah) | Essence |
Gemilut Chasadim (Kindness) | Avraham | Chesed | Love and hospitality |
Avodah (Prayer) | Yitzchak | Gevurah | Strength, discipline, awe |
Torah (Truth) | Yaakov | Tifferet | Harmony, truth, study of Divine wisdom |
These are not symbolic associations; they represent the very spiritual DNA of the Jewish people.
🌿 10. Avraham Avinu — The Pillar of Chesed (Kindness)
Talmud Sotah 10b“From the day Avraham arose in the world, kindness arose with him.”Midrash Bereishit Rabbah 49:1“Avraham was the first to recognize the Creator through the attribute of Chesed. As he opened his tent to all sides, the Holy One opened the heavens to all creatures.”Zohar I:102a“Avraham is the right arm of the world — the outpouring of Divine mercy. His acts of kindness draw the light of blessing to all creation.”
🕊 Explanation:Avraham’s essence is chesed, unconditional love expressed through action — hachnasat orchim (hospitality), interceding for Sodom, and spreading monotheism.His service is outward-flowing: he reveals God through loving-kindness and generosity.The Rambam (Hilchot Avodah Zarah 1:3) says that Avraham’s greatness was not only in faith but in spreading light — teaching others the way of compassion and righteousness.Hence, Avraham represents Gemilut Chasadim — love made visible through action.
🔥 11. Yitzchak Avinu — The Pillar of Avodah (Prayer and Service)
Midrash Bereishit Rabbah 60:8“Avraham instituted Shacharit (morning prayer);Yitzchak instituted Minchah (afternoon prayer);Yaakov instituted Ma’ariv (evening prayer).”Genesis 24:63“And Yitzchak went out lasuach basadeh (to meditate/pray in the field).”Talmud Berachot 26b“This refers to prayer — from Yitzchak’s act, the afternoon service (Minchah) was established.”Zohar I:122b“Avraham is the right side — love;Yitzchak is the left side — fear and service. His prayer in the field represents the fire of Gevurah ascending upward.”
🕊 Explanation:Yitzchak’s service is inward and vertical — not extending outward like Avraham’s hospitality, but rising upward through self-discipline, devotion, and prayer.His “digging of wells” (Genesis 26) is symbolic of digging inward — uncovering divine depth within the soul.Yitzchak’s avodah (service) mirrors the Temple service, where sacrifice (self-offering) refines and elevates.In mystical language, Yitzchak represents the flame that yearns upward, the strength of devotion that transforms inner judgment into holiness.
🌤 12. Yaakov Avinu — The Pillar of Torah (Truth and Harmony)
Midrash Bereishit Rabbah 68:11“Yaakov’s dwelling was in tents — the tents of Torah study.”(Referring to “Yaakov was a wholesome man, dwelling in tents.” – Genesis 25:27)Talmud Bereshit Rabbah 95:3“Avraham was the pillar of kindness, Yitzchak the pillar of worship, and Yaakov the pillar of Torah — for he united them both.”Zohar I:147b“Yaakov is the middle pillar that unites right and left — the beauty of Torah that harmonizes Chesed and Gevurah.”
🕊 Explanation:Yaakov’s life is defined by study, truth, and balance.While Avraham’s kindness and Yitzchak’s strength are distinct, Yaakov’s path integrates both — embodying Tiferet (harmony and beauty).His tents represent the academies of Torah, and his defining trait, emet (truth), flows from Torah’s perfect balance of compassion and justice.The Ramban (Genesis 28:20–22) explains that Yaakov’s vow to serve Hashem reflects his devotion to Torah as the means by which divine will is revealed in daily life.
🌈 The Threefold Synthesis — The Image of the Perfect Soul
Zohar II:162a“When the right (Chesed), left (Gevurah), and center (Tiferet) join as one, the light of creation shines in perfection, and the Shekhinah rests upon Israel.”Ramak, Tomer Devorah, Ch. 1“Every person must resemble the Creator —let his right hand be like Avraham in kindness, his left like Yitzchak in service, and his heart like Yaakov in Torah truth.”
🕊 Explanation:The patriarchs are not only archetypes of ancient times but spiritual blueprints for every person’s inner world:The right hand (Chesed / Avraham) — to give.The left hand (Gevurah / Yitzchak) — to discipline and pray.The heart (Tiferet / Yaakov) — to unite them in Torah and truth.When these three lights balance within us, we mirror the divine harmony through which the world was created.
🌺 13. Chassidic Insight — The Living Torah Within the Patriarchs
Sfat Emet (Parashat Vayeira, 5642)“The Avot are the merkavah (chariot) of the Divine — through their lives, Torah, prayer, and kindness were established as eternal pathways in Israel. Each Jew continues their avodah in miniature.”Baal Shem Tov (Keter Shem Tov §21)“When a person acts with kindness, he awakens the light of Avraham.When he prays with fire and awe, he awakens the soul of Yitzchak.When he studies Torah in truth, he joins the harmony of Yaakov — and thus the Avot live through him.”
🕊 Explanation:The patriarchs are not distant ancestors; they are spiritual roots within every soul. Their paths — kindness, prayer, and Torah — are living dimensions we continue to walk in.
📖 14. Summary Table
Patriarch | Attribute | Pillar of the World | Service | Scriptural Expression | Core Source |
Avraham | Chesed (Kindness) | Gemilut Chasadim | Hospitality, loving outreach | “He planted an eshel in Be’er Sheva” (Gen. 21:33) | Sotah 10b, Zohar I:102a |
Yitzchak | Gevurah (Discipline) | Avodah (Prayer/Sacrifice) | Meditation, offering, devotion | “And Yitzchak went out to meditate in the field” (Gen. 24:63) | Berachot 26b, Zohar I:122b |
Yaakov | Tiferet (Harmony / Truth) | Torah | Study, truth, balance | “Yaakov was a wholesome man, dwelling in tents” (Gen. 25:27) | Bereishit Rabbah 68:11, Zohar I:147b |
✨ 15. The Inner Meaning — The Living Temple Within the Soul
According to Kabbalah and Chassidut, these three Patriarchs represent the inner Temple within every person:Avraham — the Outer Courtyard, where we serve others with kindness.Yitzchak — the Altar, where we offer ourselves in prayer and discipline.Yaakov — the Holy of Holies, where Torah dwells and harmony is revealed.
When we live these three paths together, we become a mikdash me’at — a miniature sanctuary for the Divine Presence.
🕯️ Conclusion: The Everlasting Light of the Avot
Avraham — the Light of Kindness that flows outward.Yitzchak — the Fire of Prayer that rises upward.Yaakov — the Harmony of Torah that endures forever.As the Zohar (I:31b) says:“The world endures through these three lights —the Light of Avraham, the Light of Yitzchak, and the Light of Yaakov —for in them the Holy One is revealed to the world.”
“The Seventyfold Radiance: One Torah, Many Lights, One Truth.”
Seventy Rays of Light — The Expansion of Divine Illumination
“Seventy Faces, One Flame — The Infinite Unity of Torah.”
When the sages say “shiv‘im panim la-Torah” (“the Torah has seventy faces,” Bamidbar Rabbah 13:15; Zohar I 47a), they don’t mean there are only seventy numbered commentaries.“Seventy” is a symbol of completeness and multidimensionality. It signifies that every divine idea — such as Yehi Or, the Light of the Patriarchs, or the triad of Chesed – Gevurah – Tiferet — radiates through every plane of being: physical, emotional, moral, intellectual, and mystical.Below is a structured key showing how the sages understand these seventy “faces” as seventy dimensions of revelation within your three statements. Each group of ten expresses one general stratum of depth, together forming the symbolic seventy. Every “dimension” is drawn from classical sources — Midrash, Zohar, Ramak, Arizal, and Chassidic masters — showing how the same Light unfolds through progressively subtler worlds.
From the harmony of these three supernal lights — Chesed, Gevurah, and Tiferet — flow seventy spiritual channels, corresponding to:
The Seventy Souls who descended with Yaakov into Egypt (Exodus 1:5), the root of the collective soul of Israel.
The Seventy Nations of the world (Genesis 10), representing all dimensions of creation.
The Seventy Faces of the Torah (Shiv’im Panim LaTorah), representing seventy modes of divine revelation through wisdom, prophecy, and interpretation.
The sages teach (Bamidbar Rabbah 13:15):
“Just as the hammer strikes the rock and sparks fly in all directions, so does one verse of the Torah yield many meanings.”
Each “spark” is a ray ofdivine light— a reflection of the one Primordial Light (Or HaGanuz) hidden within the Torah since creation (Zohar I, 31b). The seventy rays thus represent theinfinite diversity of the Divine within unity— a single source diffused into seventy colors of wisdom, much likewhite light refracted through a prism.
🌟 I. Ten Dimensions of Creation – The Outer Light
(Zohar I 16b; Sefer Yetzirah 1:7)1-3 Avraham / Chesed: the Light of expansion that births existence (“Olam Chesed yibaneh”, Ps 89:3).4-6 Yitzchak / Gevurah: the Light of contraction that gives form—tzimtzum.7-9 Yaakov / Tiferet: the harmony of expansion and contraction, sustaining balance.10 Yehi Or: the union of the three—the first utterance that bridges infinite and finite.
🔥 II. Ten Dimensions of the Soul – The Inner Human Light
(Midrash Shir HaShirim 1:2; Ramak Tomer Devorah ch. 1)11 Chesed manifests as love in the heart.12 Gevurah becomes holy awe and moral strength.13 Tiferet becomes compassion—the golden mean (Rambam, Hil. Deot 1:4).14-16 The Patriarchs correspond to the right, left, and center arms of the Merkavah (Zohar I 102a).17-20 Their lights dwell within every Jew’s nefesh, ruach, neshamah, chayah, yechidah — five levels of soul.
💧 III. Ten Dimensions of Time – Cycles of Divine Flow
(Midrash Tanchuma Noach 5; Arizal Etz Chaim Sha’ar HaZman)21 Avraham’s dawn → morning prayer → Chesed.22 Yitzchak’s afternoon → sun of Gevurah.23 Yaakov’s night → Tiferet transforming darkness into stars.24-30 The patriarchal light renews through seven days of creation; each day mirrors one Sefirah.
🌿 IV. Ten Dimensions of Covenant – Faith and Relationship
(Bereishit Rabbah 47:6; Zohar Lech-Lecha 79b)31 Avraham’s covenant of kindness — opening gates for all nations.32 Yitzchak’s covenant of awe — self-sacrifice on the altar.33 Yaakov’s covenant of truth — Torah as the ladder connecting heaven and earth.34-40 Together they form the threefold cord (Kohelet 4:12), uniting Israel, Torah, and the Holy One.
🌤 V. Ten Dimensions of Torah – Wisdom’s Prism
(Tikkunei Zohar 21; Midrash Tehillim 119)41 Each Patriarch corresponds to one of the three sections of Tanakh: Avraham – Torah, Yitzchak – Nevi’im, Yaakov – Ketuvim.42-50 Their attributes permeate the seventy languages; Torah’s “seventy faces” spread the primordial light to every tongue.
🌈 VI. Ten Dimensions of the Nations – Universal Reflection
(Zohar Vayera 104a; Ramban Deut 32:8)51 Avraham’s Chesed sanctifies love in humanity.52 Yitzchak’s Gevurah refines justice among nations.53 Yaakov’s Tiferet reveals beauty of peace.54-60 The “seventy nations” each receive a spark from one of the seventy rays of the Avot’s light, uniting cosmic diversity.
🕊 VII. Ten Dimensions of Redemption – The Hidden Light Restored
(Zohar I 31b; Isaiah 60; Likkutei Torah Beha’alotekha)61 In the end of days the primordial light re-emerges through the qualities of the Patriarchs within every soul.62 Chesed becomes universal compassion.63 Gevurah becomes holy awe without cruelty.64 Tiferet becomes harmony among all beings.65-69 These seventy rays converge into the Light of Mashiach, called Or HaGanuz (hidden light).70 Then “Yehi Or” is fully realized—the infinite light revealed within creation, as foretold:“The Adonai will be your everlasting light” (Isa 60:19).
✨ Summary from the Sages
“The world stands on three pillars — Avraham, Yitzchak, Yaakov;three lights — Chesed, Gevurah, Tiferet;seventy rays flow from them to illumine all creation.”— Zohar I 16b; Sefer HaBahir §135; Ramak Tomer Devorah 1In this way, each of your three statements —“The Primordial Light of the Patriarchs,”“Yehi Or — The Hidden Light Revealed,” and“Let there be a Light of Chesed, Gevurah, and Tiferet”—unfolds through seventy symbolic dimensions, the full spectrum of divine wisdom from the revealed world to the concealed.That is the meaning of the sages’ declaration:שִׁבְעִים פָּנִים לַתּוֹרָה – “Seventy faces has the Torah; all are true, all are one Light.”(Bamidbar Rabbah 13:15; Zohar I 47a)
The Inner Secret — The Light of Mashiach- The Seventy Lights of Mashiach — Mashiach as the Reunification of the Three Lights
Mashiach — The Harmonization of Chesed, Gevurah, and Tiferet
The Arizal and the Ramchal teach that Mashiach represents the ultimate unification of Chesed, Gevurah, and Tiferet — the harmonization of the Patriarchal lights into one complete human form, known as “Adam HaShalem” (the Perfect Man).Avraham’s Chesed opens the heart of the world.Yitzchak’s Gevurah purifies and strengthens its vessels.Yaakov’s Tiferet integrates both into radiant harmony — the Torah of Emet.
Mashiach emerges from this synthesis — a soul rooted in Tiferet, the central column, the balance between left and right.The Zohar I:25b describes:“From the union of these three lines shall arise the Light of Mashiach, to illuminate the world with supernal harmony.”
Thus, the Light of Mashiach (Or HaMashiach) is the final revelation of Tiferet — the beauty of divine truth that harmonizes opposites, revealing that all multiplicity is one divine unity.In Zohar II 120a, it is taught:“When the King Mashiach is revealed, seventy lights shall emerge from the lamp of David, each illuminating the seventy nations, and all will return to serve the One God.”
This reflects the mystical idea that Mashiach’s light will rectify the seventy nations, uniting them under one divine consciousness. The seventy rays, which had been scattered through exile and dispersion, will return to their root in the Light of Tiferet — the Light of Mashiach.
Rabbi Tzadok HaKohen of Lublin writes (in Pri Tzaddik, Parashat Pinchas):“Mashiach is the revelation of the inner point of Torah — that every path, every interpretation, every soul, is a ray of one infinite Light.”
🌟 Beit Yisrael Perspective: The Unifying Light
In the teachings of Beit Yisrael International and the Gaddi Efrayim Notes, this concept can be summarized as follows:“The three patriarchs are the living Merkavah (chariot) of divine attributes — Avraham of Chesed, Yitzchak of Gevurah, and Yaakov of Tiferet. From their souls flow seventy rivers of light, corresponding to the seventy nations and seventy languages. The Light of Mashiach gathers these dispersed rays into one flame — the Torah of Mashiach — which restores the world to its original oneness in the Creator.”Thus, Mashiach is not merely an individual redeemer; he is the embodiment of cosmic harmony, the Tiferet of all creation, the one who reveals that “all are one Light.”
Gaddi Quotation: “Seventy Rays, One Source — The Light of Mashiach Revealed Through the Fathers of Israel”
The Mystical Radiance of the Avot:
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Beit Yisrael International: Israel, a Light unto the nations
Shalom Am Yisrael,
I would like to call you up, please come and help me? As an Orthodox Jew for many years now I am reaching out to The Lost Sheep from the House of Yisrael. With my friend Gaddi, from India, we started to gather The Lost Sheep from the House of Yisrael in India. As the non-profit organization Beit Yisrael International. Groups of people with diverse backgrounds becoming associated with Beit Yisrael International as: Ultra-Orthodox Chassidic/Lost Tribes of Efrayim/'Ger Toshav', Israelite by accepting the Shulchan Aruch and Chasidut, the teachings of CHaBaD by hearing and doing. The goal of Beit Yisrael International is that they find a way back home, to Eretz Yisrael, under rabbinical supervision.
Today, because of the war that we have with Amalek things are changing…….. At the end of the war, when we come to total victory over Amalek, we shall start to build a House for HaShem and near His House a house for The Great Sanhedrin. Their house is near the Restored Kodesh Chodeshim from where we/they shall ‘hear’ His Voice again, teaches by the restored Priest hood with the Kohen Gadol/Messiah……
We started with Beit Yisrael International on the Har HaBayit. ‘The birthplace’ of Beit Yisrael International. Like it was for me: Ariel, born as a ‘lost Jew.’ But…… It became clear to me on the Har HaBayit:
‘Tehelim 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.”’
Please think about the words of Rabbi Eliezer Melamed, the founder of the Yeshiva Har Bracha,
‘Ger Toshav’: Obstacles and Aspirations
The Torah’s vision is that in the Land of Israel, besides the Jewish nation, only those who share in Israel’s mission of being a ‘light unto the nations’ may live here * The controversy surrounding the issue of non-Jews residing in the Land of Israel today, when the status of ‘ger toshav’ (resident alien) does not apply * The Druze meet the conditions of ‘ger toshav’, as opposed to those Arabs who support terrorists, and do not recognize Israeli sovereignty * Presently, fulfilling the mitzvah to expel the hostile minority is impractical * In spite of this, the concept of ’ger toshav’ should be studied in depth, and aspire to implement when possible * Once we delve deeper into the moral logic of the mitzvah, it will serve as a model for all countries coping with immigrants
Non-Jews Residing in the Land of Israel
The grand vision of the Jewish nation in its land is for the land to be inhabited by the Jewish people, on the Temple Mount in Jerusalem the Holy Temple will stand, all forms of national life will be conducted according to the teachings of the Torah morally and with holiness and the people of Israel will be a light unto the nations who will come to visit Israel and receive inspiration for their nations’ betterment and that of the world, as expressed in the words of the prophet: “In the last days, the mountain of the Lord’s house will be the highest of all— the most important place on earth. It will be raised above the other hills, and people from all over the world will stream there to worship. People from many nations will come and say, ‘Come, let us go up to the mountain of the Lord, to the house of Jacob’s God. There he will teach us his ways, and we will walk in his paths.’ For the Lord’s teaching will go out from Zion; his word will go out from Jerusalem. The Lord will mediate between nations and will settle international disputes. They will hammer their swords into plowshares and their spears into pruning hooks. Nation will no longer fight against nation, nor train for war anymore” (Isaiah 2: 2-4).
Source: 'Ger Toshav': Obstacles and Aspirations - Yeshivat Har Bracha
According to traditional interpretations, for a ger toshav to be formally recognized and permitted to reside in the Land of Israel, their commitment had to be accepted by a rabbinic court (Beit Din) during a time when the Jubilee year (Yovel) was observed.
What shall happen by the end, total victory over Amalek, of the current war:
The Building of a House for HaShem, on the Har HaBayit, and near it the Building for HaShem a House for The Great Sanhedrin The Jewish (ordained rabbis) Court System (a complete replacement of the current High Court System of Israel).
After helping Gaddi to build Beit Yisrael International, I like to ask ALL Yisrael Lovers, Jews and Coming Ger Toshavim: Do you like to help me starting to build a special social network, like Facebook? I need minimal 300 dollars for the creation/the start of this special Social Network. Help me with donating until I have 300 dollars?
This Social Network shall be owned by the non-profit Beit Yisrael International.
The administration of this Social Network is by me: Ariel van Kessel WhatsApp: +972 54-568-3031 for making an appointment for further information.
This Social Network comes under the Domain of Har HaBayit Jewish Sovereign for all Israel
For every Israel Lover it should be free to join. But not for commercials they can contact me. You don’t have to become a member of Beit Yisrael International.
Ultimate goal of this Social Network: in Love to each other creating the community ‘a light unto the nations’ coming from The Har HaBayit by our Prayers on the Har HaBayit.
Please send you donations, with the description ‘a light unto the nations’, to:
For further study: In the Torah, Is the Ger Ever a Convert? Conversion to Judaism as we know it is a rabbinic development, but what, then is the biblical ger, and why does he need to be circumcised to eat from the paschal offering? |
Key Aspects of a Ger Toshav
- Non-Jew: A ger toshav remains a Gentile and does not convert to Judaism.
Residence in Israel: The concept of ger toshav is linked to residence within the land of Israel under Jewish sovereignty. - Seven Noahide Laws: They are obligated to observe these universal laws, which include prohibitions against idolatry, murder, theft, sexual immorality, blasphemy, eating flesh from a living animal, and establishing courts of justice.
Pious of the Nations (Chassid Umot HaOlam): By observing these laws, they are considered one of the "pious people of the world" or "pious of the nations," receiving a place in the World to Come. - Difference from a Ger Tzedek : Unlike a ger toshav, a ger tzedek is a full convert to Judaism.
- Significance of the Concept
- Universal Morality:
The concept highlights that certain fundamental moral and ethical principles are binding on all of humanity, not just Jews.
- A Place in the World to Come:
It offers non-Jews who commit to living righteously the opportunity to attain spiritual reward.
- A Model for Inter-Group Relations:
The idea of ger toshav has been studied as a model for how societies might welcome and integrate non-Jewish residents, particularly in the Land of Israel.
For the members of the Social Network: 'Israel, a Light into the nations' we have no problems with people of 'other' religions as long they hold on:
'Universal Morality:
The concept highlights that certain fundamental moral and ethical principles are binding on all of humanity, not just Jews.
The people, the members, share in Israel’s mission of being a ‘light unto the nations'. In practice more than the 7 Laws of Noah but not all of the Jewish Laws but all the Laws according to the rabbinical teachings for the Ger Toshave. In the future to be decided, to be a Ger Toshave when there is the Great Sanhedrin. But now already studying the Laws for the Ger Toshave. Hopefully, there are coming rabbis on the Social Network who shall also teach specific about the Laws for the Ger Toshave who like to settle in a 100% Jewish Eretz Yisrael. But I like that there are rabbis who are teaching 100% Jewish Law because it is a network were Jewish and future Ger Toshavim coming together in the Love of HaShem.
So, we Jews and future Ger Toshavim have to build this network tegether.
At the end of this war, with Amalek, we shall come to the fulfilment of,
Yeshayahu (Isaiah) - Chapter 2
1The word that Isaiah, son of Amoz, prophesied concerning Judah and Jerusalem. | | אהַדָּבָר֙ אֲשֶׁ֣ר חָזָ֔ה יְשַׁעְיָ֖הוּ בֶּן־אָמ֑וֹץ עַל־יְהוּדָ֖ה וִירֽוּשָׁלִָֽם: |
2And it shall be at the end of the days, that the mountain of the Lord's house shall be firmly established at the top of the mountains, and it shall be raised above the hills, and all the nations shall stream to it. | | בוְהָיָ֣ה | בְּאַֽחֲרִ֣ית הַיָּמִ֗ים נָכ֨וֹן יִֽהְיֶ֜ה הַ֚ר בֵּֽית־יְהֹוָה֙ בְּרֹ֣אשׁ הֶהָרִ֔ים וְנִשָּׂ֖א מִגְּבָע֑וֹת וְנָֽהֲר֥וּ אֵלָ֖יו כָּל־הַגּוֹיִֽם: |
At the end of the days. after the rebels perish. | | באחרית הימים. לאחר שיכלו הפושעים: |
firmly established. fixed. | | נכון. מתוקן: |
at the top of the mountains. On a mountain that is the head of all the mountains is the importance of the mountains. | | בראש ההרים. בהר שהוא ראש לכל ההרים בחשיבות ההרים: |
and it shall be raised above the hills. The miracle performed on it will be greater than the miracles of Sinai, Carmel, and Tabor. | | ונשא מגבעות. יגדל נס שנעשה בו מניסי סיני וכרמל ותבור: |
will stream. will gather and stream to it like rivers. | | ונהרו. יתקבצו ימשכו אליו כנהרות: |
3And many peoples shall go, and they shall say, "Come, let us go up to the Lord's mount, to the house of the God of Jacob, and let Him teach us of His ways, and we will go in His paths," for out of Zion shall the Torah come forth, and the word of the Lord from Jerusalem. | | גוְהָֽלְכ֞וּ עַמִּ֣ים רַבִּ֗ים וְאָֽמְרוּ֙ לְכ֣וּ | וְנַֽעֲלֶ֣ה אֶל־הַר־יְהֹוָ֗ה אֶל־בֵּית֙ אֱלֹהֵ֣י יַֽעֲקֹ֔ב וְיֹרֵ֙נוּ֙ מִדְּרָכָ֔יו וְנֵֽלְכָ֖ה בְּאֹֽרְחֹתָ֑יו כִּ֚י מִצִּיּוֹן֙ תֵּצֵ֣א תוֹרָ֔ה וּדְבַר־יְהֹוָ֖ה מִירֽוּשָׁלִָֽם: |
to the house of the God of Jacob. Since he [Jacob] called it [the Temple site] Beth El [the house of God], therefore, it will be called on his name, but Abraham called it a mount, “On God’s mount shall He appear” (Gen. 22:14); Isaac called it a field, “to meditate in the field” (ibid. 24:63). | | אל בית אלהי יעקב. לפי שהוא קראו בית אל לפיכך יקרא על שמו אבל אברהם קראו בהר ה' יראה יצחק קראו שדה לשוח בשדה: |
With the above in mind, I Love to bless you with the following:
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