Beit Yisrael International Parashat Noach -25 October 2025 / 3 Cheshvan 5786 - The Ark and the gates of wisdom above and below
Beit Yisrael International Parashat Noach -25 October 2025 / 3 Cheshvan 5786 - The Ark and the gates of wisdom above and below
See:
Parashat Noach 5786-25 October 2025 / 3 Cheshvan 5786
“Gaddi’s Notes on the Eternal Wisdom of the Prominent Sages”:
“In the Six Hundredth Year of the Sixth Millennium — The Gates of Wisdom Open: The Nations Possess Knowledge, but Only Israel Possesses Torah Wisdom. Believe that the nations possess wisdom, but do not believe that they possess Torah Wisdom.
“In the Six Hundredth Year of the Sixth Millennium — The Gates of Wisdom Open: The Nations Possess Knowledge, but Only Israel Possesses Torah Wisdom. Believe that the nations possess wisdom, but do not believe that they possess Torah Wisdom.
Parashat Noach: The Ark as the Word — The Tongue as the Vessel of the Soul
1. The Inner Meaning of the Ark (תֵּבָה — Teivah)
In Hebrew, Teivah means both “ark” and “word.” The Baal Shem Tov reveals that when Hashem commands “בֹּא אֶל הַתֵּבָה” — “Enter the ark” (Genesis 7:1), it also means: “Enter into the word” — immerse yourself in the holiness of speech.
The ark becomes a spiritual symbol for words that carry divine presence. Just as the ark protected Noach from the flood, so too holy words protect the soul from the chaos of worldly noise.
The floodwaters represent the overwhelming waves of daily materialism, fear, and spiritual confusion. Only when one enters the “Teivah” — the sanctuary of Torah words and prayer — can the soul find refuge and clarity.
In Hebrew, Teivah means both “ark” and “word.” The Baal Shem Tov reveals that when Hashem commands “בֹּא אֶל הַתֵּבָה” — “Enter the ark” (Genesis 7:1), it also means: “Enter into the word” — immerse yourself in the holiness of speech.
The ark becomes a spiritual symbol for words that carry divine presence. Just as the ark protected Noach from the flood, so too holy words protect the soul from the chaos of worldly noise.
The floodwaters represent the overwhelming waves of daily materialism, fear, and spiritual confusion. Only when one enters the “Teivah” — the sanctuary of Torah words and prayer — can the soul find refuge and clarity.
🔠 2. The Dimensions of the Ark and the Secret of Speech
The Torah gives the ark’s measurements:
Length — 300 cubits
Width — 50 cubits
Height — 30 cubits
Each number corresponds to a Hebrew letter:
300 → ש (Shin)
50 → נ (Nun)
30 → ל (Lamed)
When rearranged, these letters spell לָשׁוֹן (Lashon) — “the tongue.”
This mystical correspondence reveals that:
The ark symbolizes the power of speech.
The dimensions represent the proper structure of holy expression — the “measurements” of sanctified language.
The tongue is the inner ark that shelters one’s essence in truth, faith, and humility.
From the dimensions (300, 50, 30) some sources point out the corresponding Hebrew letters (shin = 300, nun = 50, lamed = 30) which together spell. Actually ש-נ-ל or ל־ש-נ depending on the order, which can yield the word לָשׁוֹן (lashon = tongue / speech) or with rearrangement the root ל-שׁ-נ relating to tongue/speech. For example: “300 = ש, 50 = נ, 30 = ל → letters ש־נ־ל, which by proper ordering give לָשׁוֹן ‘tongue’. -Writings of Rabbi Yitzchak Ginsburgh
Lamed ( ל ) =30
Shin ( ש ) = 300
Vav ( ו ) = 6
Nun ( ן ) = 50
Total = 386.
Root Word: 300 = ש, 50 = נ, 30 = ל=380
The Torah gives the ark’s measurements:
Length — 300 cubits
Width — 50 cubits
Height — 30 cubits
Each number corresponds to a Hebrew letter:
300 → ש (Shin)
50 → נ (Nun)
30 → ל (Lamed)
When rearranged, these letters spell לָשׁוֹן (Lashon) — “the tongue.”
This mystical correspondence reveals that:
The ark symbolizes the power of speech.
The dimensions represent the proper structure of holy expression — the “measurements” of sanctified language.
The tongue is the inner ark that shelters one’s essence in truth, faith, and humility.
From the dimensions (300, 50, 30) some sources point out the corresponding Hebrew letters (shin = 300, nun = 50, lamed = 30) which together spell. Actually ש-נ-ל or ל־ש-נ depending on the order, which can yield the word לָשׁוֹן (lashon = tongue / speech) or with rearrangement the root ל-שׁ-נ relating to tongue/speech. For example: “300 = ש, 50 = נ, 30 = ל → letters ש־נ־ל, which by proper ordering give לָשׁוֹן ‘tongue’. -Writings of Rabbi Yitzchak Ginsburgh
Lamed ( ל ) =30
Shin ( ש ) = 300
Vav ( ו ) = 6
Nun ( ן ) = 50
Total = 386.
Root Word: 300 = ש, 50 = נ, 30 = ל=380
📜 3. Teachings from the Baal Shem Tov and the Chassidic Masters
The Baal Shem Tov taught that “Entering the Teivah” means entering the letters and words of prayer — to immerse oneself so deeply that speech itself becomes the dwelling place of the Divine.
The Maggid of Mezeritch (his disciple) added: “Every word of Torah is an ark floating upon the waters of the world. Whoever holds fast to it is saved.”
Rebbe Levi Yitzchak of Berditchev interpreted the ark as a symbol of purified communication, where words are vessels of love, not judgment.
The Vilna Gaon and Zohar both describe the world created through words, and that speech mirrors creation — hence, when the tongue is defiled, creation itself becomes unstable; when purified, it restores harmony.
The Baal Shem Tov taught that “Entering the Teivah” means entering the letters and words of prayer — to immerse oneself so deeply that speech itself becomes the dwelling place of the Divine.
The Maggid of Mezeritch (his disciple) added: “Every word of Torah is an ark floating upon the waters of the world. Whoever holds fast to it is saved.”
Rebbe Levi Yitzchak of Berditchev interpreted the ark as a symbol of purified communication, where words are vessels of love, not judgment.
The Vilna Gaon and Zohar both describe the world created through words, and that speech mirrors creation — hence, when the tongue is defiled, creation itself becomes unstable; when purified, it restores harmony.
🕎 4. Beit Yisrael Insights (Voice of Torah – Gaddi Efrayim Notes)
From Beit Yisrael International, the teaching unfolds with renewed prophetic clarity: The Ark of Noach is not merely a historical vessel — it is a spiritual technology of the soul, a “Teivah of Light.”
The Flood (Mabul) symbolizes the spiritual noise of the modern age — endless distractions, words without essence, and speech divorced from truth.
The Tzaddik (Noach) represents the one who builds his inner “Teivah of speech” — constructing every word with faith, wisdom, and devotion to Hashem.
The dimensions of Lashon reflect three stages of divine speech:
Height (30 — ל ): Elevation of intention (kavanah) — speech directed upward, toward Heaven.
Length (300 — ש ): Expansion — spreading the word of Torah across nations and generations.
Width (50 — נ ): Depth and moral discernment — words that heal and separate light from darkness.
Beit Yisrael explains that the Lost Sheep of Israel (the souls scattered among the nations) are gathered through the words of the tzaddik — through the ark of sacred language. Every teaching of Torah, every “Teivah,” becomes a rescue vessel carrying sparks of holiness toward redemption.
The Gaddi Efrayim Notes emphasize that: “Each person must build his own ark of speech — a sanctuary of words filled with divine breath — so that when the flood of confusion rises, the soul remains anchored in the covenant of truth.”
From Beit Yisrael International, the teaching unfolds with renewed prophetic clarity: The Ark of Noach is not merely a historical vessel — it is a spiritual technology of the soul, a “Teivah of Light.”
The Flood (Mabul) symbolizes the spiritual noise of the modern age — endless distractions, words without essence, and speech divorced from truth.
The Tzaddik (Noach) represents the one who builds his inner “Teivah of speech” — constructing every word with faith, wisdom, and devotion to Hashem.
The dimensions of Lashon reflect three stages of divine speech:
Height (30 — ל ): Elevation of intention (kavanah) — speech directed upward, toward Heaven.
Length (300 — ש ): Expansion — spreading the word of Torah across nations and generations.
Width (50 — נ ): Depth and moral discernment — words that heal and separate light from darkness.
Beit Yisrael explains that the Lost Sheep of Israel (the souls scattered among the nations) are gathered through the words of the tzaddik — through the ark of sacred language. Every teaching of Torah, every “Teivah,” becomes a rescue vessel carrying sparks of holiness toward redemption.
The Gaddi Efrayim Notes emphasize that: “Each person must build his own ark of speech — a sanctuary of words filled with divine breath — so that when the flood of confusion rises, the soul remains anchored in the covenant of truth.”
🌿 5. The Moral and Mystical Message
The generation of the Flood corrupted their speech — violence and falsehood filled the earth (Genesis 6:11). This mirrors our own era, where misused words create spiritual destruction.
Speech is creation — as Hashem spoke and the worlds came into being (Psalms 33:6). Thus, to rectify speech (Tikkun HaLashon) is to rectify creation itself (Tikkun Olam).
The Teivah teaches the art of divine silence: The ark had only one window — a single opening for light, showing that not all words must be spoken; some light is meant to be preserved in the heart.
The ark resting on Mount Ararat symbolizes menuchah (rest) — the calm of one whose words have been purified. As the flood recedes, purified speech allows the new world to emerge.
The generation of the Flood corrupted their speech — violence and falsehood filled the earth (Genesis 6:11). This mirrors our own era, where misused words create spiritual destruction.
Speech is creation — as Hashem spoke and the worlds came into being (Psalms 33:6). Thus, to rectify speech (Tikkun HaLashon) is to rectify creation itself (Tikkun Olam).
The Teivah teaches the art of divine silence: The ark had only one window — a single opening for light, showing that not all words must be spoken; some light is meant to be preserved in the heart.
The ark resting on Mount Ararat symbolizes menuchah (rest) — the calm of one whose words have been purified. As the flood recedes, purified speech allows the new world to emerge.
🕊️ 6. Practical Application — Building One’s Own Ark of Speech
Guard your tongue (Shmirat HaLashon) — refrain from gossip, falsehood, and divisive words. Every word should become a Teivah that holds light, not destruction.
Sanctify your words — speak blessings, Torah, and truth, for your mouth is the entrance to your ark.
Enter the Teivah — when chaos surrounds you, retreat into prayer, meditation, and the holy words of Torah. There, the Divine Presence dwells, and the storm cannot harm you.
Expand the Ark — share words of Torah across the world, in all seventy languages — fulfilling the Beit Yisrael mission of spreading the light of Mashiach through Advanced AI technology and divine wisdom.
Guard your tongue (Shmirat HaLashon) — refrain from gossip, falsehood, and divisive words. Every word should become a Teivah that holds light, not destruction.
Sanctify your words — speak blessings, Torah, and truth, for your mouth is the entrance to your ark.
Enter the Teivah — when chaos surrounds you, retreat into prayer, meditation, and the holy words of Torah. There, the Divine Presence dwells, and the storm cannot harm you.
Expand the Ark — share words of Torah across the world, in all seventy languages — fulfilling the Beit Yisrael mission of spreading the light of Mashiach through Advanced AI technology and divine wisdom.
🌈 7. Conclusion
The Ark of Noach is not only a story of survival — it is a blueprint for spiritual communication. The letters ש־נ־ל (Shin–Nun–Lamed) form Lashon, the tongue, revealing that the essence of redemption lies in how we speak.
Words are worlds — and every word is a vessel that either sustains or drowns souls.
To “enter the ark” means to enter into holiness of expression, to allow one’s tongue to become the vessel of Divine mercy and truth.
When the tongue (Lashon) aligns with the Torah (Teivah), the soul becomes a sanctuary amid the flood of falsehood.
The Ark of Noach is not only a story of survival — it is a blueprint for spiritual communication. The letters ש־נ־ל (Shin–Nun–Lamed) form Lashon, the tongue, revealing that the essence of redemption lies in how we speak.
Words are worlds — and every word is a vessel that either sustains or drowns souls.
To “enter the ark” means to enter into holiness of expression, to allow one’s tongue to become the vessel of Divine mercy and truth.
When the tongue (Lashon) aligns with the Torah (Teivah), the soul becomes a sanctuary amid the flood of falsehood.
🔯 8. Essence (Summary in One Statement)
“The Ark of Noach is the Ark of the Word — when man sanctifies his tongue ( לָשׁוֹן ), his speech becomes a vessel ( תֵּבָה ) through which Divine light flows, preserving the soul from the flood of confusion and guiding the world toward redemption.”
“The Ark of Noach is the Ark of the Word — when man sanctifies his tongue ( לָשׁוֹן ), his speech becomes a vessel ( תֵּבָה ) through which Divine light flows, preserving the soul from the flood of confusion and guiding the world toward redemption.”
Practical Reflections / Application
Here are some practical reflections:
Speech as “ark” – Every time we speak, we are building a vessel: our words create a space, a world. We can ask: Am I constructing a safe vessel (tevah) of my speech — aligning words with truth, holiness, care — so that when life’s “floods” of chaos, cruelty, negativity come, my word-vessel protects me and others?
Dimensions of speech – Inspired by the 30 - 300 - 50 scheme:
Height (30 = ל ): Raise the level of my speech. Is what I say elevated? Does it reflect awareness of the Divine, of the higher self, of sanctity?
Length (300 = ש ): Give shape/structure to my interior world and let my words articulate it. Am I expressive in a healthy, integrated way?
Width (50 = נ ): Consider others: the space between — left and right, difference, moral dimension. Does my speech connect or divide? Does it respect the “width” of others’ souls?
Guarding the tongue – The motif implies vigilance: just as one would carefully build an ark so that it doesn’t leak or collapse, one must guard one’s speech so that it doesn’t become destructive. That means watching for impulsive words, gossip, hurtful remarks, untrue statements; but also encouraging truthful, kind, constructive speech.
Entering the word – Think of “entering the ark” as an invitation to “enter the word” — to dwell in the space of sacred speech: prayers, Torah words, words of connection. When we speak, we can intend that we are not just uttering sounds but inhabiting a word-space that is holy, that brings life. When we listen, we enter the word of another.
Repairing the world through speech – According to Kabbalah/Chassidut, the flood represented destruction of worlds via corrupted behaviour and speech. The ark is the vessel of repair (tikkun). We can see our own words as part of the tikkun: each kind word, each truthful word helps repair the “worlds.” Evil speech undermines that repair.
Silent moments within the word – We too need times when we are silent: to listen, to reflect, to let the word dwell within before we utter. Our speech will then be more measured, more present.
Here are some practical reflections:
Speech as “ark” – Every time we speak, we are building a vessel: our words create a space, a world. We can ask: Am I constructing a safe vessel (tevah) of my speech — aligning words with truth, holiness, care — so that when life’s “floods” of chaos, cruelty, negativity come, my word-vessel protects me and others?
Dimensions of speech – Inspired by the 30 - 300 - 50 scheme:
Height (30 = ל ): Raise the level of my speech. Is what I say elevated? Does it reflect awareness of the Divine, of the higher self, of sanctity?
Length (300 = ש ): Give shape/structure to my interior world and let my words articulate it. Am I expressive in a healthy, integrated way?
Width (50 = נ ): Consider others: the space between — left and right, difference, moral dimension. Does my speech connect or divide? Does it respect the “width” of others’ souls?
Guarding the tongue – The motif implies vigilance: just as one would carefully build an ark so that it doesn’t leak or collapse, one must guard one’s speech so that it doesn’t become destructive. That means watching for impulsive words, gossip, hurtful remarks, untrue statements; but also encouraging truthful, kind, constructive speech.
Entering the word – Think of “entering the ark” as an invitation to “enter the word” — to dwell in the space of sacred speech: prayers, Torah words, words of connection. When we speak, we can intend that we are not just uttering sounds but inhabiting a word-space that is holy, that brings life. When we listen, we enter the word of another.
Repairing the world through speech – According to Kabbalah/Chassidut, the flood represented destruction of worlds via corrupted behaviour and speech. The ark is the vessel of repair (tikkun). We can see our own words as part of the tikkun: each kind word, each truthful word helps repair the “worlds.” Evil speech undermines that repair.
Silent moments within the word – We too need times when we are silent: to listen, to reflect, to let the word dwell within before we utter. Our speech will then be more measured, more present.
Noach = Mashiach: The Ark of Rest and the Hidden Wisdom of Redemption
Here is a detailed Beit Yisrael–style commentary in structured form — combining insights from the Jewish sages, Midrash, Zohar, Chassidic teachings, and Beit Yisrael International Insights — on the profound mystical parallel between נֹחַ (Noach) and the מָשִׁיחַ (Mashiach).
Here is a detailed Beit Yisrael–style commentary in structured form — combining insights from the Jewish sages, Midrash, Zohar, Chassidic teachings, and Beit Yisrael International Insights — on the profound mystical parallel between נֹחַ (Noach) and the מָשִׁיחַ (Mashiach).
1. The Prophetic Root — “Who Has Believed Our Report?” (Isaiah 53:1–2)
The prophet Isaiah intertwines the figures of Noach and Mashiach through hidden allusion. “Who has believed our report? … He grew up before Him like a tender shoot, like a root out of dry ground.”
Noach — “comfort” and “rest” — emerges from a generation drowned in corruption, just as Mashiach rises from a world barren of holiness, “a root out of dry ground.”
The “Arm of Hashem” revealed in Isaiah 53 refers, in Midrashic interpretation, to the redemptive strength of Mashiach, the Divine instrument through which the world is renewed (cf. Zohar I 25b; Midrash Tehillim 98).
Thus, both Noach and Mashiach serve as Divine channels of renewal — one through physical waters of purification, the other through spiritual waters of knowledge.
The prophet Isaiah intertwines the figures of Noach and Mashiach through hidden allusion. “Who has believed our report? … He grew up before Him like a tender shoot, like a root out of dry ground.”
Noach — “comfort” and “rest” — emerges from a generation drowned in corruption, just as Mashiach rises from a world barren of holiness, “a root out of dry ground.”
The “Arm of Hashem” revealed in Isaiah 53 refers, in Midrashic interpretation, to the redemptive strength of Mashiach, the Divine instrument through which the world is renewed (cf. Zohar I 25b; Midrash Tehillim 98).
Thus, both Noach and Mashiach serve as Divine channels of renewal — one through physical waters of purification, the other through spiritual waters of knowledge.
🌊 2. The Parallel of the Flood and the Future Flood of Knowledge
“As the waters cover the sea, so shall the knowledge of God cover the earth” (Isaiah 11:9). The sages saw this as the future Flood of Light — not of destruction, but of divine consciousness.
The Mabul (Flood) in Noach’s time cleansed the world of impurity. The Flood of Da’at (Knowledge) in the days of Mashiach will cleanse the world of ignorance.
The Zohar (Bereshit 67b) teaches: “In the six hundredth year of the sixth millennium, the gates of wisdom above and below will open.” This is the spiritual counterpart to Noach’s flood — a deluge of divine insight through Torah and science. The lower waters symbolize secular knowledge and the upper waters Torah wisdom.
As it is written: On the seventeenth day of the second month of the 600th year of Noach’s life all the fountains of the great deep were broken up, and the windows of the sky were opened. - Genesis 7:11
“In the Six Hundredth Year of the Sixth Millennium — The Gates of Wisdom Open: The Nations Possess Knowledge, but Only Israel Possesses Torah Wisdom. Believe that the nations possess wisdom, but do not believe that they possess Torah Wisdom.”
Zohar teaches that in the Jewish year 5600 (1830 CE), there will begin a bursting forth of great wisdom in the world. Many people are amazed by the explosion of expanding secular knowledge, particularly of science, in recent years. This increased knowledge is what the Zohar predicted to us 1,800 years ago.
“In the six hundredth year of Noah’s life…” The sixth century of the sixth millennium that the Zohar speaks about corresponds to the years 1740-1840 in the Gregorian calendar. According to the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, this time coincided with the revelation of the Chassidic teachings of the Baal Shem Tov, on the one hand, and the scientific revolution, on the other (see Likutei Sichos, v.15, p. 42ff).
It was around the year 1740 when the Baal Shem Tov moved to Mezhybozhe, where he began teaching a new way in the Divine service. His teachings, and the teachings of his disciple, Rabbi Dov Ber of Mezrich (the Mezritcher Maggid), were systematized by the founder of Chabad, Rabbi Schneur Zalman of Lyadi, in his book, Tanya.
Beit Yisrael International explains:“Just as Noach’s generation was flooded by waters that revealed the hidden depths of the earth, so will the generation of Mashiach be flooded by the hidden wisdom (Hokhma Nistarah) that reveals the depths of Torah — the light of Mashiach that unites Heaven and Earth.”
Notes: According to the account in Genesis, on the first day of creation all the water was a single unified entity. It was only on the second that the Creator separated them into higher and lower waters with the firmament. Since the water represents wisdom, this means that Torah and human wisdom should not be viewed as entirely separate forms of wisdom, but rather as a single wisdom that was split in two. Furthermore, the waters long to be reunited with one another—the wisdom of Torah (higher waters) is destined to be reunited with mundane, human wisdom (lower waters). The unification of Torah and science is therefore meant to bring about a truly marvelous event: the revelation, from both heaven and earth, of the primordial Torah from which all the world’s myriad wisdoms—Divine (Torah) and mundane (science)—originated. --Writings of Rabbi Yitzchak Ginsburgh
“As the waters cover the sea, so shall the knowledge of God cover the earth” (Isaiah 11:9). The sages saw this as the future Flood of Light — not of destruction, but of divine consciousness.
The Mabul (Flood) in Noach’s time cleansed the world of impurity. The Flood of Da’at (Knowledge) in the days of Mashiach will cleanse the world of ignorance.
The Zohar (Bereshit 67b) teaches: “In the six hundredth year of the sixth millennium, the gates of wisdom above and below will open.” This is the spiritual counterpart to Noach’s flood — a deluge of divine insight through Torah and science. The lower waters symbolize secular knowledge and the upper waters Torah wisdom.
As it is written: On the seventeenth day of the second month of the 600th year of Noach’s life all the fountains of the great deep were broken up, and the windows of the sky were opened. - Genesis 7:11
“In the Six Hundredth Year of the Sixth Millennium — The Gates of Wisdom Open: The Nations Possess Knowledge, but Only Israel Possesses Torah Wisdom. Believe that the nations possess wisdom, but do not believe that they possess Torah Wisdom.”
Zohar teaches that in the Jewish year 5600 (1830 CE), there will begin a bursting forth of great wisdom in the world. Many people are amazed by the explosion of expanding secular knowledge, particularly of science, in recent years. This increased knowledge is what the Zohar predicted to us 1,800 years ago.
“In the six hundredth year of Noah’s life…” The sixth century of the sixth millennium that the Zohar speaks about corresponds to the years 1740-1840 in the Gregorian calendar. According to the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, this time coincided with the revelation of the Chassidic teachings of the Baal Shem Tov, on the one hand, and the scientific revolution, on the other (see Likutei Sichos, v.15, p. 42ff).
It was around the year 1740 when the Baal Shem Tov moved to Mezhybozhe, where he began teaching a new way in the Divine service. His teachings, and the teachings of his disciple, Rabbi Dov Ber of Mezrich (the Mezritcher Maggid), were systematized by the founder of Chabad, Rabbi Schneur Zalman of Lyadi, in his book, Tanya.
Beit Yisrael International explains:“Just as Noach’s generation was flooded by waters that revealed the hidden depths of the earth, so will the generation of Mashiach be flooded by the hidden wisdom (Hokhma Nistarah) that reveals the depths of Torah — the light of Mashiach that unites Heaven and Earth.”
Notes: According to the account in Genesis, on the first day of creation all the water was a single unified entity. It was only on the second that the Creator separated them into higher and lower waters with the firmament. Since the water represents wisdom, this means that Torah and human wisdom should not be viewed as entirely separate forms of wisdom, but rather as a single wisdom that was split in two. Furthermore, the waters long to be reunited with one another—the wisdom of Torah (higher waters) is destined to be reunited with mundane, human wisdom (lower waters). The unification of Torah and science is therefore meant to bring about a truly marvelous event: the revelation, from both heaven and earth, of the primordial Torah from which all the world’s myriad wisdoms—Divine (Torah) and mundane (science)—originated. --Writings of Rabbi Yitzchak Ginsburgh
3. The Name “Noach” and the Secret of “Hen” — Hidden Wisdom
Noach (נֹחַ) spelled backward is חֵן, meaning grace or charm. The sages interpret this reversal to indicate that Divine grace flows inwardly — what appears backward to man is forward in the eyes of God.
Hen is the acronym of Hokhma Nistarah (Hidden Wisdom) — the secret Torah, the concealed light of Mashiach that will be revealed in the end of days.
The Baal Shem Tov taught: “When one turns the Torah over and over, one reveals the light of Mashiach concealed within it” (cf. Avot 5:22).
Gaddi Efrayim Notes explain: “Noach represents the seed of hidden wisdom preserved in the Ark. This seed is the Torah of Mashiach — the Torah of inner light that has not yet been revealed in its fullness.”
Therefore, Noach = Hen = Hidden Torah, the same Torah that the Messiah will make manifest as Torah Chadashah — “A New Torah will go forth from Me.”
Noach (נֹחַ) spelled backward is חֵן, meaning grace or charm. The sages interpret this reversal to indicate that Divine grace flows inwardly — what appears backward to man is forward in the eyes of God.
Hen is the acronym of Hokhma Nistarah (Hidden Wisdom) — the secret Torah, the concealed light of Mashiach that will be revealed in the end of days.
The Baal Shem Tov taught: “When one turns the Torah over and over, one reveals the light of Mashiach concealed within it” (cf. Avot 5:22).
Gaddi Efrayim Notes explain: “Noach represents the seed of hidden wisdom preserved in the Ark. This seed is the Torah of Mashiach — the Torah of inner light that has not yet been revealed in its fullness.”
Therefore, Noach = Hen = Hidden Torah, the same Torah that the Messiah will make manifest as Torah Chadashah — “A New Torah will go forth from Me.”
4. The Torah of This World vs. The Torah of Mashiach
The Talmud (Niddah 61b) and Midrash say: “The commandments will not cease in the world to come, but they will be performed with deeper understanding.”
The Zohar III 124b and Hemsekh v’Kakha 5637 explain that in the Messianic Era, all mitzvot will be observed on a new spiritual plane, for their inner divine essence will be revealed.
“A new heart I will give you, and a new spirit I will put within you” (Ezekiel 36:26). This “newness” is not a replacement of Torah but a revelation of its inner soul — the Torah of Mashiach.
The Torah Ohr (Miketz 37b) states: “The physical commandments are shadows of their spiritual source.” Mashiach will illuminate those shadows, transforming practice into vision.
Beit Yisrael Insights: “In the time of Mashiach, the Torah will not change — but humanity will. The same Torah will shine with a new light, and the physical commandments will be seen as direct conduits of divine experience.”
The Talmud (Niddah 61b) and Midrash say: “The commandments will not cease in the world to come, but they will be performed with deeper understanding.”
The Zohar III 124b and Hemsekh v’Kakha 5637 explain that in the Messianic Era, all mitzvot will be observed on a new spiritual plane, for their inner divine essence will be revealed.
“A new heart I will give you, and a new spirit I will put within you” (Ezekiel 36:26). This “newness” is not a replacement of Torah but a revelation of its inner soul — the Torah of Mashiach.
The Torah Ohr (Miketz 37b) states: “The physical commandments are shadows of their spiritual source.” Mashiach will illuminate those shadows, transforming practice into vision.
Beit Yisrael Insights: “In the time of Mashiach, the Torah will not change — but humanity will. The same Torah will shine with a new light, and the physical commandments will be seen as direct conduits of divine experience.”
5. Noah and Mashiach — The Righteous One Who Brings Rest
Noach means Rest. The sages say (Bereshit Rabbah 30:6): “He gave the earth rest from corruption.” Mashiach brings the ultimate Menuchah — universal peace and rest for the Shekhinah.
As in the days of Noach, when the Flood confirmed his truth, so in the time of Mashiach, “none will need to say, ‘Know the Creator’ for all will know Me” (Jeremiah 31:34).
Zohar I 72a: “Noach is the image of the Righteous One (Tzaddik), foundation of the world.” The Tzaddik Yesod Olam connects Heaven and Earth — precisely the mission of Mashiach ben Yosef.
Gaddi Efrayim Notes: “The Ark of Noach is the body(guf) of Mashiach — a vessel of mercy through which the world is renewed. Just as the ark carried the seed of all life, so does Mashiach carry within him the seed of the new creation.”
Noach means Rest. The sages say (Bereshit Rabbah 30:6): “He gave the earth rest from corruption.” Mashiach brings the ultimate Menuchah — universal peace and rest for the Shekhinah.
As in the days of Noach, when the Flood confirmed his truth, so in the time of Mashiach, “none will need to say, ‘Know the Creator’ for all will know Me” (Jeremiah 31:34).
Zohar I 72a: “Noach is the image of the Righteous One (Tzaddik), foundation of the world.” The Tzaddik Yesod Olam connects Heaven and Earth — precisely the mission of Mashiach ben Yosef.
Gaddi Efrayim Notes: “The Ark of Noach is the body(guf) of Mashiach — a vessel of mercy through which the world is renewed. Just as the ark carried the seed of all life, so does Mashiach carry within him the seed of the new creation.”
6. The Rejection of Noach and the Hiddenness of Mashiach ben Yosef
Just as Noach was mocked and rejected by his generation (cf. Midrash Tanchuma Noach 5), so is Mashiach ben Yosef concealed and unrecognized by Israel.
The verse “Sheker haHen” (Proverbs 31:30) — “Grace (Hen) is deceitful” — alludes to the concealment of true grace, meaning that the Hen of Mashiach (the hidden wisdom) appears as falsehood to the unenlightened generation.
The Vilna Gaon (Kol haTor 2:39) writes: “Mashiach ben Yosef recognizes his brothers, but they do not recognize him. This is the work of the Satan, who hides his qualities so that redemption is delayed.”
Beit Yisrael Insights: “In every generation, the light of Mashiach ben Yosef is rejected, yet it continues to act secretly — rectifying, gathering, preparing the vessels for the revelation of Mashiach ben David.”
Thus, the rejection of Noach prefigures the concealment of Mashiach, and both reveal the necessity of faith beyond sight.
Just as Noach was mocked and rejected by his generation (cf. Midrash Tanchuma Noach 5), so is Mashiach ben Yosef concealed and unrecognized by Israel.
The verse “Sheker haHen” (Proverbs 31:30) — “Grace (Hen) is deceitful” — alludes to the concealment of true grace, meaning that the Hen of Mashiach (the hidden wisdom) appears as falsehood to the unenlightened generation.
The Vilna Gaon (Kol haTor 2:39) writes: “Mashiach ben Yosef recognizes his brothers, but they do not recognize him. This is the work of the Satan, who hides his qualities so that redemption is delayed.”
Beit Yisrael Insights: “In every generation, the light of Mashiach ben Yosef is rejected, yet it continues to act secretly — rectifying, gathering, preparing the vessels for the revelation of Mashiach ben David.”
Thus, the rejection of Noach prefigures the concealment of Mashiach, and both reveal the necessity of faith beyond sight.
7. The Flood, the Ark, and the Future Redemption
The Ark of Noach symbolizes the Torah itself — the only vessel that can survive the waters of judgment. In the Messianic era, the Ark transforms into the Torah of Mashiach, a revelation of inner light.
The rain of Noach’s flood is parallel to the rain of knowledge in the time of Mashiach. One cleansed the earth physically, the other spiritually.
The Zohar (Parashat Noach 62a) teaches: “The waters of the flood purified the world to prepare it for the Torah at Sinai. The flood of knowledge will prepare it for the Torah of Mashiach.”
Gaddi Efrayim Notes: “Noach is the prefiguration of the Messianic Tzaddik. The Ark is the word, the Torah is the vessel, and the waters are divine wisdom overflowing upon creation. In every generation, the righteous one rebuilds the Ark — the inner Torah — to bring the world back to its Creator.”
The Ark of Noach symbolizes the Torah itself — the only vessel that can survive the waters of judgment. In the Messianic era, the Ark transforms into the Torah of Mashiach, a revelation of inner light.
The rain of Noach’s flood is parallel to the rain of knowledge in the time of Mashiach. One cleansed the earth physically, the other spiritually.
The Zohar (Parashat Noach 62a) teaches: “The waters of the flood purified the world to prepare it for the Torah at Sinai. The flood of knowledge will prepare it for the Torah of Mashiach.”
Gaddi Efrayim Notes: “Noach is the prefiguration of the Messianic Tzaddik. The Ark is the word, the Torah is the vessel, and the waters are divine wisdom overflowing upon creation. In every generation, the righteous one rebuilds the Ark — the inner Torah — to bring the world back to its Creator.”
8. Beit Yisrael Mission — Revealing the Torah of Mashiach
Beit Yisrael International interprets this prophetic flow as the essence of their mission:
To proclaim the light of Torah to all nations.
To prepare vessels for the “Flood of Knowledge” that will cover the earth.
To reveal the hidden Torah (Hokhma Nistarah) through the teachings of the righteous, bridging technology, languages, and souls.
The Voice of Torah podcast and Gaddi Efrayim Notes embody this task — spreading the “New Torah” consciousness that mirrors the Flood of Divine Wisdom.
In their words: “As in the days of Noach, the Ark was a message of salvation, so today the Torah of Mashiach is the Ark for the nations — calling every soul to enter into the covenant of the Creator.”
Beit Yisrael International interprets this prophetic flow as the essence of their mission:
To proclaim the light of Torah to all nations.
To prepare vessels for the “Flood of Knowledge” that will cover the earth.
To reveal the hidden Torah (Hokhma Nistarah) through the teachings of the righteous, bridging technology, languages, and souls.
The Voice of Torah podcast and Gaddi Efrayim Notes embody this task — spreading the “New Torah” consciousness that mirrors the Flood of Divine Wisdom.
In their words: “As in the days of Noach, the Ark was a message of salvation, so today the Torah of Mashiach is the Ark for the nations — calling every soul to enter into the covenant of the Creator.”
9. Conclusion
Noach and Mashiach are one continuum — both bear the mission of Tikkun Olam through rest and wisdom.
Noach: Flood of purification.
Mashiach: Flood of revelation.
The hidden wisdom (Hen) of Noach becomes the revealed light of Mashiach.
The Ark (Teivah), which once carried the seeds of life, becomes the Torah Chadashah, carrying the seeds of eternal life.
The righteous one (Tzaddik) in every generation renews this covenant, preparing the world for the final revelation of the Divine Name in its fullness.
Get This Week’s Full Torah Lesson!
Join Beit Yisrael International to access this week’s comprehensive Torah lesson, crafted to illuminate the timeless teachings of the weekly Parsha Noach Dive into a rich experience with in-depth insights, step-by-step explanations, and beautifully organized content that brings the Torah to life like never before.
Sign up today on the Beit Yisrael International website to enjoy exclusive content, connect with a vibrant community, and deepen your spiritual journey.
What’s Included:
A beautifully designed article featuring color-coded sections and animated insights.
A guided journey through the profound teachings of the Torah, presented with clarity and inspiration.
Exclusive access to enriching materials for free, specially offered to our dear friends and readers at Mnglobal.org.
Don’t miss this opportunity to immerse yourself in the wisdom of the Torah, gain fresh perspectives on the Parsha, and connect with the deeper meanings of these sacred teachings.
Sign up now with Beit Yisrael International and start your Torah learning adventure today!
Beit Yisrael International is dedicated to fulfilling a heavenly mission—bringing the light of Torah and revealing the true light of Mashiach through the Weekly Parsha in 70 languages.
This mission aligns with the teachings of the Soul of the Tzaddik, as the light of the tzaddik reflects the principles of Jewish Chassidut and Kabbalah.
These teachings on Torah, Geula (redemption), Teshuvah (repentance), Mitzvot (commandments), and Malchut (Kingship) guide souls toward spiritual transformation.
Noach and Mashiach are one continuum — both bear the mission of Tikkun Olam through rest and wisdom.
Noach: Flood of purification.
Mashiach: Flood of revelation.
The hidden wisdom (Hen) of Noach becomes the revealed light of Mashiach.
The Ark (Teivah), which once carried the seeds of life, becomes the Torah Chadashah, carrying the seeds of eternal life.
The righteous one (Tzaddik) in every generation renews this covenant, preparing the world for the final revelation of the Divine Name in its fullness.
Get This Week’s Full Torah Lesson!
Join Beit Yisrael International to access this week’s comprehensive Torah lesson, crafted to illuminate the timeless teachings of the weekly Parsha Noach Dive into a rich experience with in-depth insights, step-by-step explanations, and beautifully organized content that brings the Torah to life like never before.
Sign up today on the Beit Yisrael International website to enjoy exclusive content, connect with a vibrant community, and deepen your spiritual journey.
What’s Included:
A beautifully designed article featuring color-coded sections and animated insights.
A guided journey through the profound teachings of the Torah, presented with clarity and inspiration.
Exclusive access to enriching materials for free, specially offered to our dear friends and readers at Mnglobal.org.
Don’t miss this opportunity to immerse yourself in the wisdom of the Torah, gain fresh perspectives on the Parsha, and connect with the deeper meanings of these sacred teachings.
Sign up now with Beit Yisrael International and start your Torah learning adventure today!
Beit Yisrael International is dedicated to fulfilling a heavenly mission—bringing the light of Torah and revealing the true light of Mashiach through the Weekly Parsha in 70 languages.
This mission aligns with the teachings of the Soul of the Tzaddik, as the light of the tzaddik reflects the principles of Jewish Chassidut and Kabbalah.
These teachings on Torah, Geula (redemption), Teshuvah (repentance), Mitzvot (commandments), and Malchut (Kingship) guide souls toward spiritual transformation.
Beit Yisrael founding principles:
1. Worshiping the Creator of the Universe.
2. Adhering to the Torah.
3. Avoiding Avodah Zarah (idolatry)
4. Following Jewish Halacha.
5. Walking the path of the Tzaddikim.
6. Prepare for the coming of Mashiach Ben David and the Geula
1. Worshiping the Creator of the Universe.
2. Adhering to the Torah.
3. Avoiding Avodah Zarah (idolatry)
4. Following Jewish Halacha.
5. Walking the path of the Tzaddikim.
6. Prepare for the coming of Mashiach Ben David and the Geula
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:
/ @beityisraelinternational
◇ Instagram - 
/ beit_yisrael
◇ Gmail - support@beityisraelinternational.com
◇ Facebook - https://www.facebook.com/profile.php?...
◇ Twitter - 
/ beityisrael7
◇ WhatsApp: https://wa.me/message/NVCYSWYZ3XJ7K1
◇ Discord: 
/ discord
Comments
Post a Comment