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Beit Yisrael International Rosh Chodesh — Cheshvan-MarCheshvan — The Hidden Month of Tears and Redemption
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See:
Rosh Chodesh — Cheshvan-MarCheshvan — The Hidden Month of Tears and Redemption
“Gaddi’s Notes on the Eternal Wisdom of the Prominent Sages”:
Cheshvan — The Month of the Inner Rain and Quiet Renewal
MarCheshvan — The Hidden Month of Tears and Redemption
The month of MarCheshvan (מַרְחֶשְׁוָן) — drawn from Jewish sages, Midrash, Chassidut, Kabbalah, and integrated with Beit Yisrael International The tribe associated with the month of Cheshvan is Manasseh.
🕯️ 1. Position and Meaning of the Month
Name & Position:
MarCheshvan (מַרְחֶשְׁוָן) is the second month of the civil Hebrew year (counting from Tishrei) and the eighth month from Nisan.
It follows the spiritually rich month of Tishrei, which holds all the major festivals of renewal — Rosh Hashanah, Yom Kippur, Sukkot, and Simchat Torah.
Cheshvan stands as the only month without festivals or specific mitzvot, symbolizing silence, introspection, and hidden potential.
Meaning of “Mar”:
“Mar” literally means bitter, but also means a drop (of water) — as in “marbul,” the Flood.
The dual meaning expresses the paradox of the month:
Bitterness from exile and loss.
Sweetness from the hidden rains of blessing and divine cleansing.
💧 2. The Weeping of Rachel Imeinu
Passing of Rachel:
Rachel Imeinu passed away on the 11th of Cheshvan, making her tears and compassion central to the month’s energy.
The prophet Jeremiah declares: “A voice is heard in Ramah, lamentation and bitter weeping; Rachel weeps for her children, she refuses to be comforted…” (Jeremiah 31:15).
Mystical Interpretation:
Rachel symbolizes the Shechinah (Divine Presence) — the motherly aspect of God that descends into exile with her children.
Her tears represent Divine empathy — the weeping of Heaven for the suffering of souls in exile.
The “bitter” (mar) aspect of Cheshvan is thus linked to Rachel’s tears, expressing longing for redemption.
Beit Yisrael – Gaddi Efrayim Notes:
“The tears of Rachel are the hidden dew that waters the seeds of Redemption. Her cry in Cheshvan echoes through generations, awakening divine mercy for her children scattered among the nations.”
🌧️ 3. The Flood and the Cleansing of Creation
The Great Flood (Mabul):
According to the sages, the Flood began on 17 Cheshvan and ended on 27 Cheshvan of the following year — precisely one year of cleansing and renewal.
Noah exited the Ark in Cheshvan and built the first altar of thanksgiving to Hashem.
Symbolic Meaning:
The Flood symbolizes Divine purification — washing away corruption and restoring creation to harmony.
Cheshvan is therefore the month of renewal through judgment and mercy combined.
The “bitter waters” became the waters of birth for a renewed world.
Beit Yisrael Insights:
“The Ark of Noach in Cheshvan becomes the Ark of the Word — the vessel of Torah that shelters the soul amid the flood of confusion. The same waters that destroy also heal when guided by the Tzaddik.”
🕍 4. The Hidden Temple and the
Month Reserved for Mashiach
No Holidays — Hidden Purpose:
The sages teach that because Cheshvan has no appointed festivals, Hashem has reserved it for the future, when the Third Beit HaMikdash will be inaugurated.
The Midrash (Yalkut Shimoni, Melachim I, 184) hints that the dedication of the Third Temple will occur in MarCheshvan, transforming its bitterness into everlasting joy.
Eighth Month — Number of Eternity:
Cheshvan is the eighth month from Nisan, corresponding to transcendence and eternity, beyond the natural cycle of seven.
The number eight signifies Olam HaBa (the World to Come) and the light of Mashiach.
Beit Yisrael – Gaddi Efrayim Notes:
“MarCheshvan waits in silence for its crown — the rebuilding of the Third Temple. It is the hidden vessel of Redemption, holding within it the light of the eighth, the infinite revelation of Mashiach.”
🌸 5. From Bitterness (Mar) to Exaltation (Ram)
Transformation through Teshuvah:
The letters of Mar (מר) can be rearranged as Ram (רם) — meaning “exalted” or “uplifted.”
Through tears, humility, and trust in God, bitterness is elevated into blessing.
This alludes to the soul’s journey: from pain and concealment to revelation and renewal.
Kabbalistic View:
Cheshvan corresponds to the tribe of Menasheh, whose name means “to forget suffering” — pointing to divine healing after hardship.
The spiritual sense of the month, according to Sefer Yetzirah, is smell — the most subtle sense, symbolizing spiritual perception even in darkness.
Beit Yisrael Reflection:
“When the soul learns to smell the fragrance of holiness even in times of concealment, the bitterness of exile becomes the sweetness of redemption. Mar becomes Ram.”
🌿 6. Integrating Holiness into Everyday Life
Post-Tishrei Integration:
After the spiritual intensity of the High Holidays, Cheshvan calls us to live holiness in the ordinary.
It is the month of application — bringing spiritual insight into practical action.
The quiet of Cheshvan is the space where light becomes life.
Beit Yisrael Teaching:
“In Cheshvan, Heaven is silent — to let the soul speak. It is the time to manifest the light of Tishrei into deeds, words, and compassion.”
✨ 7. Cheshvan and the Future Redemption
Rachel’s Weeping and Consolation:
The verse following her weeping promises: “Restrain your voice from weeping… your children shall return to their border.” (Jeremiah 31:16–17)
Her tears are not despair, but the seed of consolation, as every tear becomes a drop of mercy in the time of Mashiach.
Gaddi Efrayim Notes:
“The cry of Rachel in MarCheshvan and the cry of the Tzaddik in exile are one. Both prepare the throne for the King Messiah, who will turn every tear into light.”
🔮 8. Essence and Conclusion
Essence Statement:
“MarCheshvan — The Hidden Month of Bitterness and Hope — holds within it the tears of Rachel, the cleansing waters of Noach, and the promise of Mashiach. It is the month of silence before the song, exile before redemption, and bitterness that becomes exaltation.”
Conclusion:
Cheshvan is the quiet chamber of the soul, where holiness hides beneath ordinary days.
It is the month of concealed light, the resting place of tears, and the promise of the Third Temple.
Its “bitterness” is not emptiness — it is preparation for the sweetest revelation yet to come.
The Sense of Smell — The Hidden Power of Cheshvan
Here is a deep exploration of the concept of the “Sense of Smell” (רֵיחַ / rei’ach) as the spiritual power of the month of Cheshvan, based on the writings of Jewish sages, Midrash, Zohar, and Chassidut.
🌿 1. The Sense of Smell in the Sages’ Teachings
According to Sefer Yetzirah:Every Hebrew month is associated with a unique inner sense (חוש), tribe, and spiritual energy.
The sense of Rei’ach (smell) is the spiritual faculty connected with the month of Cheshvan.
Smell represents subtle perception — the ability to detect what is hidden, to sense the essence beyond the surface.
The Ramban and Zohar both teach that smell is the most spiritual of all senses, for it connects directly to the neshamah (soul).
Vision and hearing can deceive, but smell penetrates truth — it is the only sense not corrupted by the sin of Adam and Chava.
The Midrash (Bereishit Rabbah 12:6) explains that when Adam and Chava ate from the Tree of Knowledge, they sinned with sight, touch, and taste — but not with smell, preserving this sense as pure and sacred.
🌬️ 2. Smell and the Soul (Neshamah)
The word “rei’ach” (רֵיחַ) is related to “ruach” (רוּחַ) — spirit, breath, or wind — indicating a direct link between smell and the spiritual dimension.
Smell revives the ruach — as the verse says, “And Isaac smelled the fragrance of his son’s garments, and he blessed him” (Genesis 27:27).
The Zohar (Toldot 142a) teaches that Isaac perceived not the physical scent, but the spiritual aroma of Gan Eden — the light of the future world hidden within Jacob’s garments.
Thus, smell bridges the physical and the spiritual, the revealed and the concealed — the very essence of the month of Cheshvan.
The Ari HaKadosh explains that smell is a divine pleasure that reaches the level of the neshamah, the soul’s root, which cannot be satisfied by physical experience.
This is why we smell besamim (spices) at the conclusion of Shabbat — to comfort the soul as the neshamah yeterah (extra Shabbat soul) departs.
🌸 3. Evil Smell and Good Smell — Two Currents in Creation
The Talmud (Avodah Zarah 45b) notes that idol worshippers would burn incense before their idols.
They inhaled the smoke and took pleasure in the “scent” of idolatry — this is the evil smell, the distortion of the sacred sense of smell.
This misuse of smell represents spiritual contamination — the inversion of holiness, using divine faculties for self-gratification or false worship.
In contrast, the “good smell” (rei’ach nichoach) is mentioned throughout the Torah:
“And the Adonai smelled the pleasing aroma” (Genesis 8:21) — referring to Noah’s offering after the Flood.
The sages explain that Hashem does not smell in the physical sense; rather, this verse describes the spiritual joy of the Creator in the sincere return of humanity.
Every korban (sacrifice) offered in purity is called rei’ach nichoach laShem — “a pleasing fragrance to Hashem” (Leviticus 1:9).
The Zohar (Vayikra 28b) expands:
The rei’ach nichoach represents teshuvah (repentance) that rises upward and sweetens the judgments of the world.
Smell, therefore, becomes the medium of rectification (tikkun) — transforming bitterness into fragrance.
🌸 4. The Fragrance of Shabbat — The Soul’s Delight
The sages teach that on Shabbat, the neshamah yeterah (extra soul) descends, and with it comes the “good smell” of Shabbat — the hidden delight of the soul.
The Midrash (Bereishit Rabbah 12:9) calls this rei’ach shel Gan Eden, the fragrance of Eden that enters the world only on Shabbat.
Baal HaTanya (Tanya, Iggeret HaKodesh 27) explains that the soul senses holiness through smell — it recognizes the divine presence not through logic, but through inner sensitivity.
Thus, the sense of smell is the soul’s intuition of holiness.
Beit Yisrael – Gaddi Efrayim Notes:
“Shabbat is the fragrance of the world to come. When we inhale its spiritual scent, we awaken the neshamah to remember its origin in Gan Eden. The month of Cheshvan carries this hidden fragrance — unseen, unfelt, yet real — the soul’s quiet joy amid exile.”
🌿 5. The Month of Cheshvan — From Bitterness to Fragrance
Cheshvan, called Mar-Cheshvan, contains “mar” (bitter). But the transformation of bitterness (mar) into fragrance (rei’ach nichoach) is its spiritual work.
Through teshuvah, Torah, and inner service, bitterness turns into sweetness; exile becomes preparation for redemption.
The Zohar (Noach 62a) teaches that the Flood of Noach in Cheshvan purified the earth’s smell — the spiritual atmosphere — to prepare the world for Torah.
The Sefat Emet writes:
“The sense of smell represents hidden holiness. Even when light is concealed, the scent of holiness remains. In Mar-Cheshvan, when there are no festivals, the hidden holiness becomes our task to reveal.”
Beit Yisrael – Gaddi Efrayim Notes:
“Cheshvan is the fragrance of faith. Though the month bears no festivals, its holiness is like perfume sealed within a vessel. When Mashiach comes, this fragrance will fill the world, as it is written: ‘And His scent shall be as the scent of Lebanon’ (Hosea 14:7).”
🌿 6. Torah as the Fragrance of Healing
The sages teach: “I created the evil inclination, and I created the Torah as its remedy (tavlin).” (Kiddushin 30b)
The word tavlin literally means “spice” — implying fragrance and flavor.
Thus, Torah itself is the spiritual fragrance that heals the soul from the stench of sin.
Torah learning and mitzvot restore the “good smell” of creation — the aroma of the soul’s alignment with its source.
Midrash Tanchuma (Tzav 14):
“Every mitzvah is like incense before Hashem — its fragrance ascends and unites the worlds.”
Therefore, Torah is the besamim of the soul, purifying the spiritual air around us.
Beit Yisrael Reflection:
“When the Torah becomes our fragrance, the bitterness of Mar-Cheshvan turns into Rom-Cheshvan — elevated Cheshvan. The scent of holiness spreads silently, awakening redemption through every word of truth and every breath of faith.”
🌿 7. Conclusion and Essence
Smell is the most refined bridge between the physical and the spiritual — the trace of Gan Eden that remains in creation.
Evil smell arises when holiness is misdirected; good smell arises when the soul aligns with its source.
In the month of Cheshvan, the soul learns to distinguish the two — to purify the atmosphere of life and prepare the world for the revelation of Mashiach.
When the sense of smell is sanctified, exile becomes fragrant; Mar-Cheshvan becomes Rom-Cheshvan.
🌿 Essence Statement
“The power of Cheshvan is the power of smell — the hidden perception of the soul. It is the month to refine the atmosphere of the world, to transform bitterness into fragrance, idolatry into worship, and concealment into revelation. When the Torah becomes our scent, Mar-Cheshvan becomes Rom-Cheshvan, and the world breathes again with the fragrance of Eden.”
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……
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).
To achieve this vision, the entire land must be inhabited by Jews, and only non-Jews wishing to be part of Israel’s grand vision will be able to join the Jewish people in the status of a ‘ger toshav‘, or technically, a ‘resident alien’. While the road to realizing the vision is still long, we should nevertheless strive to the best of our ability to achieve it.
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?
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:
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?
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.
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.
at the top of the mountains. On a mountain that is the head of all the mountains is the importance of the mountains.
בראשההרים.בהרשהואראשלכלההריםבחשיבותההרים:
and it shall be raised above the hills. The miracle performed on it will be greater than the miracles of Sinai, Carmel, and Tabor.
ונשאמגבעות.יגדלנסשנעשהבומניסיסיניוכרמלותבור:
will stream. will gather and stream to it like rivers.
ונהרו.יתקבצוימשכואליוכנהרות:
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.
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).
With the above in mind, I Love to bless you with the following:
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 Geulah
SEFER HAMAAMARIM JEWISH REBBE YESHUA HANOTSRY, CHASSIDUT YESHUA HATZADIKS TORAH - TIKKUN BRIT HADASHAH
In Jewish tradition, the concept of Avodah Zarah (idol worship or foreign worship) is a serious transgression, not just for the Jewish people, but for all of humanity. The Torah and the sages emphasize the importance of monotheism, which is central to the covenant between God and Israel, as well as the ethical responsibilities of the nations. According to Jewish law and the teachings found in the Talmud, particularly in Masechet Sanhedrin, the prohibition of Avodah Zarah applies universally, highlighting the necessity for all people to recognize the One God and avoid false forms of worship.
This mission of Besora HaTova (Good News) resonates deeply with the concept of Jewish Yeshua HaTzaddik as the Light of the Tzaddik, which aligns closely with the teachings of Jewish Chassidut and Kabbalah.
The tzaddik, as a spiritual leader and conduit of divine light, plays a central role in illuminating the path to God, and Jewish Yeshua HaTzaddik’s teachings reflect this profound role. His message of Torah, Geula (redemption), Teshuvah, mitzvot, and the Malchut (Kingdom) embodies the essence of the tzaddik’s light, guiding souls toward spiritual transformation and closeness to God.
The Divine Path, From Edom's Darkness to Israel's Light. Salvation is not ‘of the Edom/Esav,’ (Darkness of the World) but, “of the Jews (Light of the Torah, Israel)”. The light of the Torah shines for all mankind, guiding the world from darkness to redemption - RED writings, Tikkun Brit Hadshah
Jewish Yeshua HaTzaddik's words in the Besorah al Pi haSod, Yochanan 4:22:
"For salvation is from the Jews."
Jewish Yeshua’s affirmation of the Pharisees’ role reflects the deep respect for the Oral Torah as the dynamic force behind Jewish law. Jewish Chassidut Tzaddik Yeshua Teachings:"Then (Jewish Tzaddik) Yeshua spoke to the multitudes and to his disciples, saying: “The scribes and the Pharisees sit in Moses’ seat. Therefore whatever they tell you to observe, observe and do…“
Conclusion: Jewish Yeshua HaTzaddik and the Jewish Sages Authority:Jewish Yeshua’s statement about the Scribes and Pharisees sitting in Moses’ seat reflects a deep understanding of the Jewish system of halachic authority as established in the Oral Torah and Rabbinic tradition. By referring to Deuteronomy 17:11, Yeshua affirms the legitimacy of the Pharisees’ role in interpreting and applying the Torah for the Jewish people. This aligns with the teachings of the Jewish sages, who see the Oral Torah as an essential part of the Sinaitic revelation and emphasize the need to follow the rulings of the sages in every generation.
In this light, Jewish Yeshua’s haTzaadik teaching aligns with the broader Jewish mystical tradition, affirming the legitimacy of Rabbinic authority and the dynamic nature of the Torah, which continues to be revealed and interpreted by the tzaddikim of every generation.
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.
✨ Presented by Beit Yisrael International
📜 Guided by Gaddi Efrayim Notes
5786 – Universal Festival of Sukkot- Israel's Joy and Humanity Blessings.
✨ Presented by Beit Yisrael International
📜 Guided by Gaddi Efrayim Notes
5785 – A Year of Divine Revelation and Spiritual Growth
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