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Beit Yisrael International Parashat Chayei Sara 5786-15 November 2025 / 24 Cheshvan 5786
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See:
Parashat Chayei Sara 5786-15 November 2025 / 24 Cheshvan 5786
“Gaddi’s Notes on the Eternal Wisdom of the Prominent Sages”:
“Chayei Sarah – The Legacy of Life, Love, and Covenant Continuity”
The Mystery of 127 — Sarah and Esther: The Light of Redemption Across Generations
Parashat Chayei Sarah (“The Life of Sarah”) begins with the passing of Sarah and Abraham’s purchase of theCave of Machpelah inChevron as her burial place — a site that becomes the eternal resting place of the Patriarchs and Matriarchs.
Despite opening with Sarah’s death, the portion conveys the enduring theme oflife andcontinuity. Abraham then sends his loyal servant, Eliezer, on a sacred mission to find a wife for his son, Isaac, ensuring the continuation of the divine covenant.
By divine providence,Eliezer meetsRebecca at a well, where her kindness and purity reveal her to be the destined partner for Isaac. Rebecca willingly leaves her home to join Isaac, and their union establishes the next generation of thec ovenantal family.
The portion concludes with Abraham’s later years — his remarriage to Keturah, the birth of additional children, and his peaceful passing at the age of175 — marking a life offaith fulfilled, legacy secured, anddivine promise carried forward.
Explored through Chassidut, Kabbalah, and Beit Yisrael–Gaddi Efrayim Notes
👑 1. The Numerical Mystery — 127: From Sarah to Esther
The verse says:“And the life of Sarah was one hundred years, and twenty years, and seven years; these were the years of Sarah’s life.”( Genesis 23:1)
The Midrash (Bereshit Rabbah 58:3) connects this to the verse in Esther (1:1):
“And it came to pass in the days of Ahasuerus, who reigned over a hundred and twenty-seven provinces…”
The sages reveal:
“Because Sarah lived one hundred and twenty-seven years in holiness and righteousness, Esther merited to rule over one hundred and twenty-seven provinces.”
This is not mere numerical symmetry — it reveals a spiritual transmission: Esther’s royal authority in exile mirrors Sarah’s inner sovereignty in holiness.
The light of Sarah — her emunah (faith), tzniut (modesty), and malchut (royal dignity) — flowed through the generations until it illuminated Esther in the palace of Persia.
✨ 2. The Chassidic Understanding — The Light of Malchut in Exile
In Chassidic thought, Sarah and Esther represent two stages of Malchut (Divine Kingship):
Figure
Realm
Expression of Malchut
Sarah
Malchut d’Atzilut — Kingship in holiness
Reveals Divine Presence openly in the tents of the righteous.
Esther
Malchut d’Asiyah — Kingship in concealment
Reveals Divine Providence within exile and hiddenness.
The Baal Shem Tov explains that Malchut (sovereignty) is the vessel through which the Infinite Light (Or Ein Sof) becomes manifest in creation.
In Sarah, Malchut shines in purity — the Shekhinah dwells in her tent.
In Esther, that same light becomes hidden under layers of concealment, yet it still acts — saving Israel from destruction through divine orchestration.
Thus, 127 represents the full cycle of Malchut’s journey — from revealed holiness (Sarah) to hidden redemption (Esther).
As the Zohar (III:276b) says: “When the moon (Malchut) wanes, it is not gone — it prepares for renewal.”
“Because Sarah lived one hundred and twenty-seven years in holiness and righteousness, Esther merited to rule over one hundred and twenty-seven provinces.”
This is not mere numerical symmetry — it reveals a spiritual transmission: Esther’s royal authority in exile mirrors Sarah’s inner sovereignty in holiness.
The light of Sarah — her emunah (faith), tzniut (modesty), and malchut (royal dignity) — flowed through the generations until it illuminated Esther in the palace of Persia.
🌿 3. The Kabbalistic Structure — 127 as the Ladder of Souls
In Kabbalistic numerology, 127 corresponds to the complete unification of the lower and upper worlds.
1 represents Keter — the divine crown, the source of all emanation.
20 symbolizes Keter + Chokhmah + Binah — the supernal triad of Divine Wisdom.
7 represents Z’eir Anpin — the seven emotional attributes (Chesed to Malchut).
Thus, 127 signifies the descent of Divine Will (1) through Wisdom and Understanding (20) into the seven attributes (7) — the full revelation of the Divine within creation.
Sarah’s life of 127 years reflects this: she drew the Infinite into every dimension of her being — body, soul, and action — uniting heaven and earth.
The Ari HaKadosh (Likutei Torah, Parashat Chayei Sarah) teaches that Sarah’s soul was rooted in Binah, the motherly understanding that gives life to all lower sefirot.
Esther, her descendant in spirit, represents Malchut, the vessel that receives from Binah. Hence, Sarah (Binah) gives birth to Esther (Malchut) — the upper mother shining into the lower daughter.
This is why the Megillah says: “Esther found favor in the eyes of all who saw her.” (Esther 2:15) — she channels the hidden radiance of Binah, the light of inner compassion that transforms darkness into redemption.
💎 4. Beit Yisrael and Gaddi Efrayim Notes — The Generational Bridge of Light
Beit Yisrael teachings describe Sarah and Esther as two mirrors of one feminine redemption — the hidden and revealed aspects of the Divine Presence (Shekhinah).
Gaddi Efrayim writes in his Notes on Chayyei Sarah :
“Sarah’s tent is the prototype of the Kingdom of Heaven. The light that burned from week to week became the flame that guided Israel in all generations. Esther reigns over 127 nations because she carries the flame of Sarah into exile — transforming kingdoms of darkness into vessels of divine light.”
From this view, every year of Sarah’s life corresponds to a state of spiritual sovereignty that Esther later manifests as an earthly province.
Each “year” of Sarah’s righteousness becomes a “nation” Esther elevates — one spark of holiness redeemed from the dominion of exile.
This expresses the principle of Tikkun HaOlam: Every act of righteousness generates redemptive power that reverberates across time, manifesting as light in later generations.
🌸 5. The Two Worlds of Redemption — Sarah Above, Esther Below
Sarah’s World: RevelationSarah’s life in the tents of Abraham represents the world of Atzilut — the realm where divine light is clear.
Her laughter at Isaac’s birth (“Tzchok asah li Elokim”) signifies joy born from divine revelation. Her tent contained:
The light of Shabbat — continuity of divine presence.
The blessed dough — sustenance infused with holiness.
The cloud of Shekhinah — manifestation of heavenly dwelling.
Esther’s World: ConcealmentEsther lives in Hester Panim (the hiding of God’s face). Her name Esther (אסתר) contains the root סתר — “hidden.”
She embodies divine providence concealed within history, transforming political exile into spiritual victory. Where Sarah’s miracles were open, Esther’s were hidden. Yet the light is the same — only its garment changes.
Beit Yisrael explains:“In Sarah, Hashem revealed Himself through presence. In Esther, Hashem revealed Himself through absence. One is the day of revelation; the other, the night of faith. Together they complete the cycle of redemption.”
🌠 6. The Inner Meaning of 127 —
The Soul’s Ascent Through Worlds
According to the Zohar and Sefer HaBahir, the soul ascends through 125 levels between earth and the Divine Throne, plus the two gates of entrance and exit — totaling 127.
Sarah’s 127 years symbolize the soul’s perfection through all worlds, from physical (Asiyah) to spiritual (Atzilut).
Esther, ruling over 127 provinces, symbolizes the descent of that perfected soul-light into all realms of creation, bringing divine unity even into the nations.
Gaddi Efrayim writes:
“127 is the ladder of ascent and descent — Sarah’s years ascend, Esther’s kingdoms descend. When they meet, heaven kisses earth — this is Geulah, redemption.”
💫 7. The Living Essence — The Feminine Light of Redemption
In Kabbalah, both Sarah and Esther embody the feminine channel of divine redemption — the Shekhinah.
Sarah initiates it through laughter and faith; Esther fulfills it through courage and concealment.
They form the upper and lower crowns of Israel’s light:
Sarah — the Keter of Malchut(Crown of Kingship)
Esther — the Malchut of Keter(Kingship revealing the Crown)
Together, they complete the circle of redemption, symbolizing that even in exile, holiness reigns.
🔯 8. The Beit Yisrael Teaching: “Every Soul Has Its 127”
Beit Yisrael concludes:
“Sarah’s 127 is not only history; it is prophecy. Every soul has its 127 — the levels of righteousness it must reveal, and the nations of inner exile it must redeem. When a person brings divine light into every corner of their life, they become like Esther — ruling over127 realms within the self.”
Gaddi Efrayim summarizes this as the Law of Continual Light:
“The tzaddik’s days are not counted in time but in transformation.Sarah’s 127 righteous years became Esther’s 127 redeemed worlds. This is the Torah of Chayyei Sarah — the life that expands beyond the grave, until every shadow becomes light.”
🌸 Final Reflection
“ Chayyei Sarah — 127 Paths of Light. ”
Sarah’s years were not numbers but worlds — each illuminated with faith.
Esther inherited those worlds and ruled over them through courage.
In every generation, that samelight burns in those who bring divine presence into concealment.
“For every year of Sarah’s faith, Esther redeemed a nation; for every spark of Sarah’s light,a soul finds its way home.”
— Gaddi Ephraim, Beit Yisrael Notes on Chayyei Sarah
The Eternal Light of the Righteous — The Living Chain of Adam, David, and Mashiach
The Living Chain of Adam, David, and Mashiach
Explored through Chassidut, Kabbalah, and Beit Yisrael–Gaddi Efrayim Notes
🌹 1. “The Righteous Never Die” — The Hidden Life Beyond Time
In Chayei Sarah, the Torah speaks of Sarah’s death, yet names the portion “The Life of Sarah.” This paradox expresses a foundational principle of Chassidut: life is defined not by existence in the body, but by the soul’s divine vitality — the light that continues to flow even when physical garments fall away.
The Tanya (Iggeret HaKodesh 27) teaches that:
“The life of a tzaddik is not a life of flesh, but of spirit — faith, awe, and love of God. When the tzaddik departs, his life is revealed in all those who follow his path.”
Thus, Chayei Sarah reveals that death does not end life — it unveils it. The departure of Sarah awakened the next stage of divine continuity: Rebecca, the new embodiment of the Shekhinah (Divine Presence), entering the tent and restoring its three miracles — the Shabbat light, the blessing in the dough, and the divine cloud of Presence. This renewal is the Torah’s definition of eternal life — the light flowing from one soul vessel to another.
🌞 2. The Soul-Stream of Adam, David, and Mashiach — One Breath of Creation
Adam – The First Light In Kabbalah, Adam HaRishon was not merely the first man but the archetype of humanity — the vessel of all souls. The Zohar (I:35b) calls him “Adam Kadmon,” the primordial configuration through which the Divine Will began to manifest in the worlds. His life was meant to be 1,000 years — symbolizing divine perfection ( Aleph = 1,000 = Alufo shel Olam, the Master of the world).
When Adam gave 70 years to David, the sages reveal that he transferred part of his spiritual essence, not merely his time. The Ari HaKadosh (Sha’ar HaGilgulim 36) explains that Adam’s nefesh (lowest soul level) fragmented into the souls of tzaddikim across generations — each one repairing an aspect of his spiritual fall. David’s soul thus emerges as the concentrated rectification of Adam’s kingship, the perfected expression of divine sovereignty in the human heart.
David – The Rectified KingshipDavid represents Malchut (Kingship), the final sefirah, which receives from all higher lights and expresses them in song, humility, and teshuvah.
While Adam’s fall caused the concealment of divine kingship ( tzimtzum ha-malkhut), David’s life restores the Shekhinah to her rightful place — enthroned through humility. The Zohar (III:53b) calls David “the soul of the lower worlds,” for his entire being sings the unification of heaven and earth.
Through his Tehillim, the broken heart of creation finds its voice — every lament becomes praise, every exile a song of return.
Beit Yisrael’s teaching from Gaddi Efrayim explains:
“David HaMelech carries the echo of Adam’s breath. His harp resounds with the rhythm of the original light that was lost in Eden. Through David’s tears and song, that light begins to reawaken — preparing the world for the revelation of Mashiach.”
Thus, David is the beating heart of the world — the vessel through which Adam’s divine spark finds renewal.
Mashiach – The Return of the Divine Image Mashiach, in Kabbalistic thought, is the collective completion of all previous souls, the total tikkun (rectification) of Adam. The Ari (Likutei Torah, Parashat Vayechi) and the Zohar Chadash (Ruth 98a) reveal that Mashiach’s soul is the neshamah kelalit — the unified essence of Adam’s lost light.
The Baal Shem Tov explains (Keter Shem Tov §88):
“When the light of Mashiach is revealed, it will be recognized as the same divine breath that animated Adam before the sin — for Mashiach is Adam restored, walking in complete deveikus (cleaving) to the Creator.”
Beit Yisrael expands this with Gaddi Efrayim’s note:
“Mashiach is not a new creation but the awakening of the first breath of Adam in its redeemed state — Adam made whole, crowned with humility, clothed in compassion, and filled with the Spirit of Hashem. He gathers the scattered sparks of every generation, completing what Adam began and David sang.”
🌿 3. The Hidden Thread: Life Flowing Through Generations
From Sarah to Rebecca – From Body to Soul , Sarah’s passing in Chayei Sarah initiates this divine continuum. The Zohar (I:122a) teaches that when a tzaddik departs, the Shekhinah departs from one vessel only to rest upon another. Rebecca’s entrance into Sarah’s tent rekindles the same miracles, signifying that spiritual light is never extinguished — only transferred.
Beit Yisrael’s interpretation (as in Gaddi Efrayim’s parsha reflections) sees in this story the pattern of redemption itself:
“The Cave of Machpelah is not a tomb — it is the spiritual womb of resurrection. From its depths, the souls of the righteous ascend to pour new life into the living. Abraham’s purchase was not for burial, but for the covenant of eternal life — that every generation may draw from the breath of the forefathers.”
From Adam’s Breath to David’s Song to Mashiach’s RadianceIn Kabbalah, the transmission of spiritual light is described as Or Yashar (direct light) and Or Chozer (returning light). Adam represents the Or Yashar — divine light entering creation; David represents the Or Chozer — creation returning light through song; Mashiach unites them both, forming the complete circle of life — the Eternal Light of Chayyei Sarah.
Beit Yisrael and Gaddi Efrayim explain this in simple yet profound terms:
“The world began with breath — Adam’s neshama — and it will be completed with song — David’s Tehillim — and perfected with light — the revelation of Mashiach. These are not three lives, but one living continuum: creation, teshuvah, and redemption. This is the secret of Chayyei Sarah — the life that continues even after death.”
🌳 4. Mystical Framework — The Tree of Life Connection
Figure
Sephirah
Function in the Cosmic Chain
Spiritual Symbol
Adam
Yesod of Adam Kadmon
Source of divine vitality; archetype of human soul
The Breath of Life
David
Malchut (Kingship)
Rectification and revelation of divine kingship
The Heart and Song
Mashiach
Keter restored through Malchut
Unification of all sefirot; total Tikkun of creation
The Crown of Light
In this framework:Adam’s breath descends from Keter (Divine Will).
David’s humility opens Malchut to receive divine light.
Mashiach restores Keter to Malchut — the full circle of Divine Unity (Yichud Elyon).
This is why Adam’s 1,000-year life and David’s 70 years are numerically bound (1000 – 70 = 930): the number of Chayah , the soul-level of divine living consciousness (חיה = 23, numerical essence of Chayyei). This teaches that life’s essence (chayah) continues through every generation of righteousness.
Ayim explain this in simple yet profound terms: “The world began with breath — Adam’s neshama — and it will be completed with song — David’s Tehillim — and perfected with light — the revelation of Mashiach. These are not three lives, but one living continuum: creation, teshuvah, and redemption. This is the secret of Chayyei Sarah — the life that continues even after death.”
🌿 5. Beit Yisrael Insight — The Life That Lives Within Us
Beit Yisrael International teaches through the Voice of Torah:
“Every righteous soul extends Sarah’s light — for her tent remains open through every tzaddik who lives the covenant. Chayyei Sarah is the Torah of eternal continuity — the light that never ceases but finds a new vessel in each generation. Adam gave life to David; David sings life into Mashiach; and Mashiach breathes life into all creation.”
Gaddi Efrayim’s closing note crystallizes the mystical teaching:
“The righteous never die because their essence is not bound by the dust. Their words, deeds, and love are sparks of divine light — flowing through time, entering every soul that yearns for truth. In this, the world of Adam, David, and Mashiach becomes one — the living Torah that walks through the generations.”
✨ Final Reflection
“Chayyei Sarah — The Eternal Circle of Life.”
The righteous do not end; they transform.
Adam’s breath becomes David’s song; David’s song becomes Mashiach’s light.
And that light — the life of Sarah, the life of all tzaddikim — continues to dwell in those who walk in their path.
“The life of the righteous is the flame of Hashem — hidden in the cave, yet illuminating the world.”
— Gaddi Ephraim , Beit Yisrael Notes on Chayyei Sarah
Beit Yisrael International: Israel, a Light unto the nations
Beit Yisrael International shares the Torah’s eternal light across all cultures, calling every soul to truth and fulfilling Isaiah’s prophecy: “For out of Zion shall go forth the Torah.”
Beit Yisrael International is from: Ariel (Jewish) and Gaddi (from the tribe of Gad).
Beit Yisrael International is Ephrayim: Ultra-Orthodox Chassidic/Lost Tribes of Efrayim/'Ger Toshavim': Israeli by accepting the Shulchan Aruch and Chasidut, the teachings of CHaBaD, by hearing and doing.
Beit Yisrael International: Connecting Torah Wisdom to the 70 Nations by sharing the Torah’s eternal light across all cultures, calling every soul to truth and fulfilling Isaiah’s prophecy: “For out of Zion shall go forth the Torah.”
Beit Yisrael International like to build a special network (like Facebook) an Internet Home for all Israel Lovers: Bney Noah, Ger Toshavim and all Jews: 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.”’
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 revealing of the Moshiach, as written by Maimonides:
We shall see a Jewish leader who (a) toils in the study of Torah and is meticulous about the observance of the mitzvot, (b) influences the Jews to follow the ways of the Torah and (c) wages the "battles of G‑d"—such a person is the "presumptive Moshiach."
If the person succeeded in all these endeavors, and then rebuilds the Holy Temple in Jerusalem and facilitates the ingathering of the Jews to the Land of Israel—then we are certain that he is the Moshiach.
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: Sanhedrin (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 ones 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:
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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