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See:
Our father in Shamayim (Heaven),
Rock-fortress and redeemer of Yisra’el —
bless the State of Israel,
the initial sprouting of our redemption.
Beit Yisrael International Torah Yomi for everyone who loves Yisrael.
HarHaBayit:
'We failed! We didn't throw of the Mountain: Amalek's descendants and their Israeli friends! The Erev Rav! We must be at war until all terrorists are dead! In and around Eretz Yisrael. The day after, we need to vote for an Elohim fearing Government. Then let us start to Pray and to talk about a new government. Every Jew and non-Jew must accept and respect Jewish Law. Voting's yes, but a new high Court system Jewish Law in all Eretz Yisrael: Including Aza, Yudea and Samaria. So that we may become a real blessing for the whole world as it was in the time of the Kingdom of HaMeleg David. Yes, real Teshuva and Study our Source: The Torah. The Sifri (a treatise on the derivation of Torah law from the exegesis of the verses of Numbers and Deuteronomy, written during the time of the Mishnah by Rav) says, "The Jewish people were commanded three mitzvos upon entering Israel: appointing for them-selves a king, building themselves a Sanctuary and wiping out the descendants of Amalek."
according to all that I show you: here, the pattern of the Mishkan. This verse is connected to the verse above it: “And they shall make Me a sanctuary…” according to all that I show you.
Shield her beneath the wings of your lovingkindness; spread over her your Sukkah of peace;[1] send your light and your truth to its leaders, officers, and counselors, and correct them with your good counsel.
Strengthen the defenders of our Holy Land; grant them, our elo’ah, salvation, and crown them with victory. Establish peace in the land, and everlasting joy for her inhabitants.
Remember our brethren, the whole house of Yisra’el, in all the lands of their dispersion. Speedily bring them to Tsiyon, your city, to Yerushalayim, dwelling of your [spoken] name, as it is written in the Torah of your servant Mosheh: “Even if you are dispersed in the uttermost parts of the world, from there YHVH your elo’ah will gather and fetch you. YHVH your elo’ah will bring you into the land which your ancestors possessed, and you shall possess her; and Hashem will make you more prosperous and more numerous than your ancestors.” (Deuteronomy 30:4-5)
Unite our hearts to love and revere your name, and to observe all the precepts of your Torah. Speedily send us your righteous moshiaḥ of the House of David, to redeem those waiting for your salvation. Shine forth in your glorious majesty over all the inhabitants of your world. Let everything that breathes proclaim: YHVH, elo’ah of Yisra’el is King; “their majesty reigns over all.”[2][3] Amen. Selah.
he Tefilah l’Shalom Medinat Yisra’el (“Prayer for the Welfare of the State of Israel”) was composed by Rabbi Yitsḥak haLevi Hertzog (1888-1959), edited by Shmuel Yosef (S.Y.) Agnon (1888-1970), and first published in the newspaper Ha-Tsofeh on 20 September 1948.
This prayer was instituted at the time by the Chief Rabbis of Israel, Rabbi Hertzog and Rabbi Ben Tsiyon Meir Ḥai Uziel. According to the custom of the Ashkenazic communities, the time for reciting the prayer was set between the end of the Torah reading and the haftara for the return of the Torah scroll to its place in the Holy Ark. In Sephardic communities, it is customary to recite the prayer at the time of the removal of the Torah scroll from the Holy Ark. (At this point in prayer, it was customary the prayer “Hanoten Tshuah”, blessing the ruler of the state and their immediate family.)
Because the State of Israel is referred to as “the beginning of the sprouting/growth of our redemption,” the prayer was not universally accepted. This expression, and the reservations about the state in general, are some of the reasons why non-Zionist and anti-Zionist Jews do not recite it in their synagogues. In fact, the recitation of this prayer and, to a lesser extent, the prayer for the safety of IDF soldiers, became one of the main differences between prayer in Ḥaredi synagogues and prayers in National Religious Zionist synagogues in Israel and in the Diaspora.
מישברךלחייליצה״ל | Mi sheBerakh for the Welfare of Israel Defense Forces Soldiers, by Rabbi Shlomo Goren (1956);
May the One who blessed our forefathers Avraham, Yitsḥaq, and Yaaqov, bless the soldiers of the Israel Defense Forces, who stand guard over our land and the cities of our elo’ah, from the border of Lebanon to the desert of Egypt, and from the Great Sea to the Aravah, on land, in the air, and on the sea.
May the blessed Holy One preserve and rescue our soldiers from every trouble and distress and from every plague and illness, and may God send blessing and success in their every endeavor.
May Hashem give our soldiers wisdom, understanding, and insight, so that they do not destroy the righteous with the wicked, as it is written in Your Torah: “Far be it from you to do such a thing, to kill the righteous with the wicked, treating them the same. Far be it from you – should the Judge of all the Earth not do justice?” (Genesis 18:25)
May [Hashem] cause our enemies to submit before our soldiers, and grant them salvation and crown them with victory. And may there be fulfilled for them the verse: “For it is Hashem your elo’ah, who goes with you to battle your enemies for you to save you,” (Deuteronomy 20:4)
The most generous explanation for this phenomenon is that individuals, in a series of isolated incidents, fail to uphold the IDF code of conduct. More sobering explanations point to a widespread culture in the IDF whereby such conduct is tolerated and routine. Indeed, when the Eisner case was reported, the most shocking aspect of the YouTube video was the utter indifference to Eisner’s act by the six or seven other soldiers milling around. What we saw as a horrific, unforgiveable, outrage, they saw as boring and un-noteworthy.
I was on the receiving end of such an incident last year, while I was observing a non-violent demonstration against the occupation in the West Bank, and got caught up in tear gas that was fired indiscriminately at women, children, and observers. Since then, I’ve found it hard to say the prayer for the IDF that appears in all Israeli prayer books, and which my community, like most synagogues in Israel, reads aloud every Shabbat.
The prayer, written by Rabbi Shlomo Goren in the early years of the state, does not, to my mind, adequately respond to the ethical challenges that IDF soldiers face in exercising power over civilian communities, where things are much more complicated than state-against-state war.
But our response to troubling issues cannot simply to be cease from engagement with the issue. That’s true if the troubling issue is, say, Eishet Ḥayil (the poem traditionally sung by a husband to a wife on Friday night; while parts of it are beautiful, parts of it are also rather sexist); and it is also true if the troubling issue is inappropriate use of force by the IDF.
As engaged Jews who love the Jewish tradition but are troubled by particular aspects of it, my wife and I sing an amended version of Eishet Ḥayil on Friday nights. In doing this, we join countless other Jews who try to develop an active relationship with liturgy that more closely reflects their values.
As engaged Jewish Zionists, the time has come to do the same with the prayer for the IDF. Above is my suggested amendation. The text is the regular version of the prayer as found in the popular Rinat Israel siddur. The middle section is my suggested addition.
The Biblical verse quoted is from the story of Sodom and Gemorrah, where Abraham berates God for seeking to harm innocent people along with the wicked. To my mind, it’s an extremely appropriate analogy to much of what goes on today: there are wicked people out there who seek to harm us, and it’s good that the army protects us from them. But all too often, some soldiers (and some Israelis in general) don’t do enough to distinguish between those who are genuinely evil, and innocent people (including Palestinians, left-wing Israelis, and internationals) who are legitimately protesting the occupation. Amending the prayer for the IDF is one way to raise awareness about that uncomfortable fact, and begin a public, Jewish, Zionist conversation about it.
תְּפִלָּהלְפִדְיוֹןשְׁבוּיִם | Prayer for the Redemption of Israelis Taken Captive [during the war begun on Shemini Atseret 5784], by Rabbi Ofer Sabath Beit Halachmi (2023)
Our God, the One who raised Joseph up from the pit, be “a refuge for the oppressed, a refuge in times of trouble.” (Psalms 9:10) Send complete rescue and full redemption to those held captive by the enemy: [when possible, add names here].
Grant strength of spirit and courage of heart to all the sons and daughters of Abraham, Sarah, and Hagar to release bonds of captivity and allow us all to live in freedom.
“They shall call upon Me, and I will answer them; I will be with them in distress; I will rescue them and honor them.” (after Psalms 91:15) And we say Amen.
This prayer for the liberation of abducted Israeli citizens and military personnel was offered by Rabbi Ofer Sabath Beit Halachmi in response to the war initiated by Hamas from Gaza on Shemini Atseret 5784. The English translation was prepared by Rabbi Dr. Rachel Sabath Beit Halachmi.
Bar Mitzvah
Parashat Vayetzei 5786 / פָּרָשַׁת וַיֵּצֵא
29 November 2025 / 9 Kislev 5786
“Gaddi’s Notes on the Eternal Wisdom of the Prominent Sages”:
“Sulam Yaakov — The Ladder of the Tzaddik: The Ascent of Prayer and the Song of the Golden Dove”
This teaching from Parashat Vayetze about Sulam Yaakov (Jacob’s Ladder) and the Golden Dove carries an immensely deep Chassidic and Kabbalistic foundation, weaving together the mysteries of prayer, redemption, and the soul of the Tzaddik.Let’s explore it step by step through the writings of the Jewish sages, Zohar, and Chassidic masters, along with the Beit Yisrael–Gaddi Efrayim Notes
🕍 I. Sulam Yaakov — The Ladder of Jacob
Torah Verse (Genesis 28:12):“And he dreamed, and behold! a ladder (sulam) was set on the earth, and its top reached the heavens; and behold, angels of God were ascending and descending upon it.”
1. Zoharic Interpretation — The Ladder as Prayer and Connection
Zohar I:149b:
“The ladder stands upon the earth — this is prayer, which begins in the heart of man below; and its top reaches the heavens — for prayer ascends and joins the Throne of Glory.”
The Zohar calls the ladder Tefillah itself — the bridge between finite and infinite, the movement of the soul yearning for its root.
2. Sulam = Sinai = Temple = Throne
Midrash Tanchuma (Vayetze 2):
“The ladder was Mount Sinai — its base on the earth and its top reaching the heavens.”
The Zohar calls the ladder Tefillah itself — the bridge between finite and infinite, the movement of the soul yearning for its root.
Sulam = Sinai: Both are connecting points of Heaven and Earth.
Sulam = Beit HaMikdash (Temple): The ladder stands where the Temple would later be built (Jerusalem).
Sulam = Kisei HaKavod (Throne of Glory): The upper end of the ladder touches the supernal Throne — the root of the soul and the light of prophecy.
Sulam = Kol (Voice): Prayer is the “Voice of Jacob” (kol Yaakov) rising through the ladder to the Throne of Glory.
🔥 II. The Ladder as the Tzaddik — The Living Connector
R. Yitzchak Breiter (Seven Pillars of Faith, Seventh Pillar – The Tzaddik):“Through the Soul of the Messiah, the Ultimate Tzaddik, all devotions rise up to Heaven. He reveals prayer, for he himself is prayer — as it is written: ‘I am prayer’ (Psalms 109:4).”
The Tzaddik is the living ladder — the sulam through whom prayers ascend, divine light descends, and the two worlds (upper and lower) are bound together.
The Tzaddik does not pray only for himself; his very being is Tefillah Chayah — living prayer — the breath of the Shekhinah clothed in human form.
Zohar, Parashat Pinchas (III:219a):“The righteous is the foundation of the world (Tzaddik Yesod Olam). When the righteous prays, the voice ascends from world to world until it reaches theThrone of Glory.”
In Chassidut:
Every individual prayer requires a sulam shel Tzaddik — the soul through whom the collective yearning of Israel ascends.
The Ultimate Tzaddik (Mashiach) is the bridge uniting heaven and earth, restoring the primordial ladder of Jacob that collapsed after the sin of Adam.
🕊 III. The Golden Dove — The Song of Redemption
Story from the Baal Shem Tov (Tree of Souls, p. 490):The Baal Shem Tov ascends the ladder of prayer to the “Bird’s Nest,” the celestial palace of the Messiah.
There he sees a Golden Dove — singing a song that fills Paradise — the soul-song of divine yearning.
The Messiah’s eyes are fixed upon that dove, for its song sustains him; it is the song of the souls of Israel in exile.
Chassidic Symbolism of the Golden Dove
Symbol
Meaning
Chassidic Source
The Golden Dove
The collective Neshamah Yisrael — the radiant soul of the Jewish people
Zohar II:7a — “The Shekhinah is compared to a dove who moans for her mate.”
Her Song
The inner melody of prayer — “Voice of Jacob” — that awakens compassion in heaven
Likutei Moharan I:2 — “Each prayer of Israel creates a melody above.”
The Messiah watching the Dove
Mashiach’s longing for the Shekhinah — he cannot redeem the world without her light
Tikunei Zohar 21
The Ladder collapsing
The interruption of unity between heaven and earth when faith,intention, or community weakens
Baal Shem Tov stories; Sefer Baal Shem Tov al HaTorah, Vayetze
Deeper Dimension: “Tzippor Zahav” (Golden Bird)
In Kabbalah, the tzippor (bird) symbolizes prophetic vision — the soaring of the soul.
The “golden” quality reflects da’at elyon — divine awareness shining in the soul.
The song of the dove = the tefillah that rises from love and brokenheartedness (shevirat halev) — the very essence of Chassidic prayer.
Thus:The Besht’s ascent represents the mystical process of Ha’alaat HaTefillah — the elevation of prayers through the Tzaddik Yesod Olam to the highest Throne.
🌄 IV. Sulam, Voice, and the Returning Light
1. Sulam = Kol Yaakov
Midrash Rabbah (Vayetze 68:12):
“Sulam has the same numerical value as Kol (voice) — 130.”
Hence, the ladder is the Voice of Jacob, the power of prayer that connects Heaven and Earth.
2. The Angels Ascending and Descending
The angels are tefillot — the prayers of Israel ascending through the Tzaddik, returning as divine blessings descending upon the world.
Zohar I:148b:
“Those who ascend are the prayers of the righteous, and those who descend are the streams of blessing returning to sustain the world.”
💫 V. The Collapse of the Ladder — The Mystery of Delay
The CollapseWhen the Baal Shem Tov reaches for the dove, the ladder collapses —meaning: the redemption cannot be seized by human desire alone; it must ripen through divine timing and the collective song of all souls.
In Breslov Thought (R. Yitzchak Breiter):Each generation’s prayers rebuild another rung of the ladder.
When the collective tefillah becomes pure enough, the Sulam HaMashiach will be restored — the complete union of heaven and earth.
🕯 VI. Beit Yisrael / Gaddi Efrayim Insight
“ Sulam Yaakov is not a ladder of wood or light, but of souls.Each rung is a tefillah, each step a sigh, each ascent a longing of the heart.The Tzaddik, the soul of Mashiach, stands as its axis — the pillar connecting the upper and lower worlds.The Golden Dove is the Shekhinah — the collective voice of Israel.Her song rises through the Sulam, awakening the Throne of Glory.The Messiah cannot descend until her song fills all worlds, for redemption is the harmony between Heaven’s compassion and Earth’s yearning.”
Interpretation:
Sulam = Mashiach’s soul — the ultimate conduit of divine flow.
Golden Dove = Shekhinah / Knesset Yisrael — the feminine aspect of creation, awaiting reunion.
Collapse of the Ladder = exile — disunity between Heaven and Earth.
Restoration = Tikkun — when the Voice of Jacob (prayer) rebuilds the ladder through faith and unity.
🌺 VII. Summary — The Mystical Chain
Concept
Meaning
Parallel
Sulam (Ladder)
Connection between Heaven and Earth
Prayer / Tzaddik / Torah
Sinai
Revelation of Divine Will
Voice / Covenant
Temple
Dwelling of the Shekhinah
Place of ascent and descent
Throne of Glory
Ultimate unification of upper and lower worlds
Mashiach’s root
Golden Dove
Shekhinah’s song / yearning soul of Israel
Song of Redemption
In Essence:
The Ladder of Jacob is the architecture of the soul.It begins in the heart of man and ends in the Throne of God.
The Golden Dove is the voice of the Shekhinah — the yearning of Israel for her Beloved.
The Tzaddik is the living Sulam, through whom all prayers rise and divine mercy descends.
When all souls unite in song — the Ladder will no longer collapse,and the Messiah will follow the Dove home.
“From Twelve Stones to One — The Mystery of Mashiach and the Foundation of Beit-El”
The mystery of “The Stones and the Messiah” (אבנים ומשיח)in Parashat Vayetze is one of the most luminous threads in the inner Torah. Through the lenses of Midrash, Zohar, and Chassidut, the stones of Jacob’s pillow, the anointed stone of Beit-El, and the twelve stones of the Hoshen (breastplate) all reveal the mystery of unity, anointing, and messianic elevation — the transformation of the many into One.
Let us explore this in a structured and mystical way from the teachings of the sages and the inner dimensions of Torah.
🪨 I. The Twelve Stones Become One — The Mystery of Israel’s Unity
1. Midrashic Source
Chulin 91b; Bereishit Rabbah 68:11:
“Jacob took twelve stones and placed them under his head. The stones began to quarrel: one said, ‘Let this righteous man rest his head upon me,’ and another said, ‘Upon me!’ Immediately, the Holy One, blessed be He, united them into one stone.”
This reveals that the foundation of Israel (twelve tribes) finds peace and purpose only when all become one under the Head — the Tzaddik, the anointed one. The unity of the stones symbolizes the redemptive oneness of Israel under the Messiah, the collective soul that integrates all diversity into one harmony.
2. Chassidic Interpretation
Sefat Emet (Vayetze, 5641):
“When Jacob placed his head upon the stones, the multitude of elements in creation were still divided. But when he slept and beheld the ladder — the connection between Heaven and Earth — he awakened to Oneness, and the stones were unified beneath his head.”
In Chassidut, this means: The “stones” are the sparks of holiness scattered in the material world (nitzotzot kedushah). The dream of the Sulam (ladder) was the revelation of divine harmony — the power of the Tzaddik (Messiah) to gather and elevate every fragment of creation into one dwelling for God.
🕯 II. The Anointed Stone — “Rosh” and the Mystery of the Mashiach
1. “He Took the Stone and Poured Oil Upon Its Head” (Genesis 28:18)
Jacob’s anointing of the stone is not symbolic alone — it’s prophetic.
Midrash Tanchuma (Vayetze 6): “Jacob saw the stone that would become the foundation of the Temple. He anointed it, and the Shekhinah rested upon it.”
This is the first anointing (meshichah) in Torah. The word Mashachta (משחת)is the same root as Mashiakh (משיח) — “anointed one.” The pillar (matzevah) becomes a prophetic symbol of the Temple, the Tzaddik, and the Messiah — each a “house” or “pillar” through which Heaven dwells on Earth.
2. The Head (Rosh) of the Stone
Jacob poured the oil “upon its head.”The Zohar (I:149a) teaches:
“The stone is the heart of the world; its head is the Tzaddik, the channel of all blessing.”
The oil (shemen) represents the supernal light of wisdom (Chokhmah). When poured on the head of the stone, it reveals that the anointing of the Messiah is the flow of Divine Wisdom into the world through the “head” of Israel — the soul-root of the Tzaddik.
As the Arizal (Likutei Torah, Parashat Vayetze) teaches:“The stone that Jacob anointed is Yesod — the foundation of all divine flow. Through anointing, the light of Chokhmah flows through Yesod to Malkhut — this is the secret of Mashiach who channels light from above to below.”
👑 III. The Messiah as the Living Stone
1. “Evan Yisrael” — The Stone of Israel
Genesis 49:24:
“From there, the Shepherd, the Stone of Israel (Evan Yisrael).”
Rashi: “This refers to the King Messiah.”
Zohar I:231b:
“Evan Yisrael — the stone that unites heaven and earth, the Tzaddik through whom all worlds are nourished.”
In Chassidic thought, the Evan (stone) represents the Tzaddik Yesod Olam — the foundation of creation. The Messiah is the culmination of all righteous souls, the “Chief Cornerstone” (even rosh pinah) uniting all dimensions — spiritual and physical — into divine unity.
2. The Twelve Stones and the Breastplate (Hoshen)
Exodus 28:15–21:
“The stones shall be twelve according to the tribes of Israel.”
The word “Hoshen” (חשן) in gematria = 358, equal to “Mashiakh”(משיח) .
This equivalence reveals that the High Priest’s breastplate, set with twelve luminous stones, symbolizes the heart of the Messiah, who carries all souls upon his heart before God.
Zohar II:216a:“The Hoshen is the heart of light, shining with twelve colors — each color a tribe, all bound together in the heart of the High Priest, and all these lights are united in the heart of the King Messiah.”
The unity of the stones in Jacob’s pillow and in the High Priest’s breastplate both reveal the same mystery: The Messiah gathers the tribes, harmonizes their lights, and bears them as one heart before the Throne.
🔥 IV. The Stone, The Temple, and the Messiah — One Structure
Symbol
Scriptural Source
Spiritual Meaning
The One Stone of Jacob
Genesis 28:11–18
The foundation of the future Temple — the “House of God.”
The Temple Foundation Stone (Even HaShtiyyah)
Yoma 54b
The axis of creation — the point where Heaven and Earth meet.
The Messiah
Isaiah 28:16 — “Behold, I lay in Zion a tested stone.”
The Cornerstone of redemption — the living foundation of God’s dwelling in the world.
Thus, the Messiah, the Temple, and the anointed stone are one continuum: each is a Beit-El — a “House of God” through which divine presence rests in creation.
🕊 V. The Oil — The Spirit of Wisdom and Redemption
1. Symbol of Divine Light
Oil (Shemen) in Kabbalah represents the Or HaGanuz — the “Hidden Light” concealed within creation. When poured upon the stone, this light becomes manifest — prophecy, kingship, and redemption.
Zohar III:7a: “Shemen is the light of Chokhmah that rests upon the head of the righteous, and through it all worlds are nourished.”
The Mashiach is thus called Mashiach ben David — the “Anointed One” — because the light of divine wisdom (oil) flows through him into all souls.
2. Chassidic Interpretation
Baal Shem Tov (Tzava’at HaRivash §95):
“Every soul has within it the oil of anointing — the spark of Mashiach — and through prayer and love this oil flows upward to the Head.”
The Messiah is therefore not external but the perfected state of all Israel, the collective Head where all inner oils unite and flow as one.
🌄 VI. Beit Yisrael / Gaddi Efrayim Notes
“The stones were many — the tribes, the souls, the scattered sparks of creation — yet under the head of Yaakov, they became One. This is the secret of the Messiah: the Head in whom all stones, all souls, all lights are gathered. The anointed stone is the soul of Mashiach, the conduit of divine oil, through whom the House of God is revealed on earth.”
The twelve stones = twelve faculties of holiness within the body of Israel.
The anointing oil = the wisdom of the supernal Head (Rosh).
The unified stone = the redeemed creation under the kingship of Mashiach.
When Jacob calls the place Beit-El, he reveals the ultimate purpose of creation — that the world itself will become God’s dwelling place, the anointed stone crowned with light.
✨ VII. Summary Table
Element
Symbolic Role
Mystical Meaning
12 Stones
Tribes of Israel
Diverse lights of holiness before unity
One Stone
Unification
Israel under the headship of Mashiach
Oil
Divine Wisdom
The light of Chokhmah — “Spirit of God upon him”
Head (Rosh)
Messiah
The collective consciousness of divine kingship
Beit-El
House of God
The world redeemed — dwelling of the Shekhinah
Hoshen (Breastplate)
Heart of the High Priest
The collective heart of Israel, bearing all stones as one
Gematria of Hoshen (358)
= Mashiakh
Unity of intellect (Chokhmah) and compassion (Chesed)
In Essence:
The many stones of Jacob became One —the fragments of creation gathered under the Head of the Anointed One. The oil of wisdom flowed upon it, revealing the hidden light of Mashiach —the cornerstone of the world and the heart of Israel. When the scattered stones become One again — the Song of the Golden Dove will be heard, and Beit-El, the House of God, will shine forever.
The people of Israel did not believe in Moses because of the miracles he performed. So why did they believe in him? Because when we stood at Sinai, our own eyes saw and our own ears heard the fire, the sounds and the flames, and how Moses approached the cloud and G-d's voice called to him...
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The Repetition of a Commandment
As is his practice in many Halachos in the Mishneh Torah, the Rambam begins Hilchos Beis HaBechirah, “The Laws of [G‑d’s] Chosen House,” by stating the fundamental mitzvah upon which the entire collection of laws which follow is based:
It is a positive commandment to construct a house for G‑d, prepared to have sacrifices offered within.... as it is written,1 “And you shall make Me a Sanctuary.”
Significantly, the Rambam also mentions the mitzvah of constructing the Beis HaMikdash elsewhere in the Mishneh Torah, in Hilchos Melachim, “The Laws of Kings.” There, however, he focuses on the mitzvah in a different context, stating:2
The Jews were commanded regarding the observance of three mitzvos when they entered Eretz Yisrael: to appoint a king over them.... to wipe out the descendants of Amalek.... and to build [G‑d’s] Chosen House; as it is written,3 “You shall seek out His presence and come to that place.”
The commentaries question: What is the Rambam’s purpose in repeating the commandment to build a Sanctuary in Hilchos Melachim and why in that source does he link together the three mitzvos he mentions?4
The Bond Between These Three Mitzvos
In regard to the latter question, it can be explained that there is an intrinsic connection between these three mitzvos.5 Although they are three separate commandments, the fulfillment of one contributes a measure of perfection to the others. To cite a parallel: The arm tefillin and the head tefillin are two separate mitzvos.6 Nevertheless, when both of these mitzvos are performed together, each one is elevated to a higher level.
Similarly, in regard to the three mitzvos mentioned by the Rambam: The intent is not merely that the mitzvos are to be fulfilled in the chronological order mentioned by the Rambam.7 Instead, the linkage of three mitzvos teaches that the mitzvah of building the Sanctuary can be fulfilled in the most perfect manner, only when first, a king is appointed and then Amalek is destroyed. Similarly, the fulfillment of the mitzvos of destroying Amalek and building a Sanctuary enhance the mitzvah of appointing a king, and the fulfillment of the mitzvah of wiping out Amalek is enhanced by the mitzvos of appointing a king and building the Beis HaMikdash.
This concept is supported by the verses8 cited by the Rambam in the halachah which follows in Hilchos Melachim:9 “And it came to pass, when the king dwelt in his house, and G‑d brought him peace from all the enemies which surrounded him, the king said to the prophet, Natan, ‘Behold, I am sitting in a palace of cedar, [while the Ark of G‑d dwells in curtains].’ ”
These verses indicate how the secure establishment of the monarchy, [“the king dwelt in his house”,] the destruction of Amalek, [“And G‑d brought him peace from all the enemies which surrounded him,”10] and the building of the Beis HaMikdash [David’s request from the prophet Natan] are interrelated.11
Based on the above, we can appreciate a further point: The Rambam’s statements in Hilchos Melachim are based on the Midrash Tanchuma. Nevertheless, he alters the text of that Midrashic passage, choosing a different prooftext. In the Midrash Tanchuma, the prooftext cited for the commandment to build the Beis HaMikdash is the verse: “And you shall make Me a Sanctuary.”12 The Rambam, by contrast, substitutes the verse: “You shall seek out His presence...,” because the context of this verse in the Book of Devarim describes the Jews’ entry into Eretz Yisrael and their progress to a state when “G‑d will grant you peace from all your enemies around you and you will dwell in security.”13
Fulfilling a Mitzvah in Stages
The above concepts also shed light on another related point which has aroused the attention of the commentaries: As mentioned above, the Rambam uses the verse, “And you shall make Me a Sanctuary,” as the prooftext for the mitzvah to build the Beis HaMikdash. This is problematic, for seemingly, this command refers to the construction of the Sanctuary in the desert and not to the construction of the Beis HaMikdash. The passage cited by the Rambam in Hilchos Melachim, by contrast, refers specifically to the construction of the Beis HaMikdash, and indeed, is cited as the source for the commandment to build the Beis HaMikdash by our Sages14 and by our Rabbis.15
It is possible to explain16 that the commandment, “And you shall make Me a Sanctuary,” is general in scope, applying to all the structures which were “a house for G‑d” [i.e., a place where G‑d’s presence was revealed] and “prepared to have sacrifices offered within” [a place for the service of the Jewish people].17 Throughout their history, the Jews fulfilled this commandment in several different ways, beginning with the construction of the Sanctuary in the desert.
In this context, we can resolve a problematic point in Hilchos Beis HaBechirah. Directly after stating the mitzvah to build a Sanctuary, the Rambam continues:
The Sanctuary which Moshe our teacher built is already described in the Torah. It was, however, only temporary in nature....
When [the Jewish people] entered Eretz [Yisrael], they erected the Sanctuary in Gilgal for the fourteen years in which they conquered and divided [the land]. Afterwards, they came to Shiloh and built a structure of stone....
When Eli died, it was destroyed and they came to Nov and built a Sanctuary.18 When Shmuel died, it was destroyed and they came to Givon and built a Sanctuary. From Givon, they came to the [Divine Presence’s] eternal home.
The place of such statements in the Mishneh Torah is problematic. Unlike the Talmud or the Midrashim which are general in content, the Mishneh Torah is exclusively a text of Halachah, Torah law. Points of ethics, philosophy, and history are mentioned only when they are themselves halachos, specific directives governing our conduct. Thus the question can be raised: What halachic points can be derived from the historical background to the construction of the Beis HaMikdash?19
On the basis of the explanation given above, we can, however, appreciate the sequence of these halachos: After the Rambam uses a prooftext which implies that the mitzvah of building a Sanctuary is not confined to one specific structure, he illustrates this point by citing the various different intermediate stages through which our people’s observance of this mitzvah underwent.
Intermediate Way-Stations On the Path to Jerusalem
To return to the concept explained at the outset: The linkage of the mitzvah of constructing a Sanctuary with the mitzvos of appointing a king and wiping out Amalek is also relevant with regard to the other structures mentioned by the Rambam.20 Our Rabbis state that “Moshe Rabbeinu served as a king,”21 and the construction of the Sanctuary followed the war in which Yehoshua defeated Amalek.22
The title “king” was also applied to Yehoshua23 who constructed the Sanctuary at Shiloh, and to Shmuel,24 who constructed the Sanctuary at Nov. We are unsure of the exact time of the construction of the Sanctuary at Givon. We may, however, assume that one of the following — Shaul, David, or Shmuel, all of whom either served, or were described, as kings — was involved in its construction. Similarly, at the time these structures were built, the people had reached progressively more developed stages of being “at peace from the enemies around them.” Nevertheless, just as the monarchy and Israel’s peace had not been established in a complete manner at the time of these structures, these structures did not represent a complete manifestation of the indwelling of the Divine Presence, nor did they fulfill the ideal conception of a center for the sacrificial worship of the Jewish people.
It was not until “the king dwelt in his house, and G‑d brought him peace from all the enemies which surrounded him,” i.e., David had securely established the monarchy and brought peace to the land, that it was possible to build the Beis HaMikdash.
The Ultimate Beis HaMikdash
Based on the above, we can appreciate one of the positive dimensions that will be possessed by the Third Beis HaMikdash. That structure will be built by Mashiach,25 the ultimate Jewish monarch, and will be constructed after he “wages the wars of G‑d, defeating all the nations around him.”26 Among these wars will be the total annihilation of Amalek.27 Thus, since in the Era of the Redemption, the other two mitzvos, the appointment of a king and the destruction of Amalek, will have been fulfilled in a perfect matter, this will contribute an added dimension of perfection to the mitzvah of constructing the Beis HaMikdash.
We can hasten the coming of this era through our divine service. To explain: In chassidic thought,28 the appointment of a king is associated with developing inner bittul, nullifying oneself to G‑d. This in turn allows a person to “drive out” Amalek from his being, to free himself from pride, egotism, and other undesirable character traits. Such personal refinement allows him to proceed further and transform his person, his home, and his surroundings into a “sanctuary in microcosm,” in which the Divine Presence can rest.29
This will serve as a catalyst for change in the world at large. For each particular manifestation of the Divine Presence within the world hastens the coming of the time when the Divine Presence will again be revealed, and not merely in microcosm. At that time, “the world will be filled with the knowledge of G‑d as the waters cover the ocean bed.”30 May this take place in the immediate future.
Adapted from Likkutei Sichos, Vol. VI, Terumah
חזרה על מצווה
כפי שנהוג בהלכות רבות במשנה תורה, הרמב"ם פותח את הלכות בית הבחירה, "הלכות בית הבחירה", בקביעת המצווה הבסיסית שעליה מבוסס כל אוסף ההלכות הבא:
מצות עשה היא לבנות בית לה', מוכן להקריב בו זבחים... ככתוב, 1 "ועשית לי מקדש".
ראוי לציין שהרמב"ם מזכיר גם את מצוות בניית בית המקדש במקום אחר במשנה תורה, בהלכות מלכים. שם, לעומת זאת, הוא מתמקד במצווה בהקשר שונה, באומרו:2
היהודים נצטוו לקיים שלוש מצוות בכניסתם לארץ ישראל: למנות עליהם מלך... למחות את צאצאי עמלק... ולבנות את בית הבחירה [של ה'] ככתוב, "ובקשת את פניו ובאת אל המקום ההוא".
הפירושים שואלים: מהי מטרת הרמב"ם לחזור על מצוות בניית משכן בהלכות מלכים ומדוע במקור זה הוא מקשר יחד את שלוש המצוות שהוא מזכיר?4
הקשר בין שלוש המצוות הללו
בנוגע לשאלה האחרונה, ניתן להסביר כי קיים קשר מהותי בין שלוש המצוות הללו.5 למרות שמדובר בשלוש מצוות נפרדות, קיום אחת מהן תורם מידה מסוימת של שלמות לאחרות. כדי לציין מקבילה: תפילין יד ותפילין ראש הן שתי מצוות נפרדות.6 אף על פי כן, כאשר שתי המצוות הללו מתבצעות יחד, כל אחת מהן מתעלה לרמה גבוהה יותר.
באופן דומה, בנוגע לשלוש המצוות המוזכרות על ידי הרמב"ם: הכוונה אינה רק שהמצוות יתקיימו בסדר הכרונולוגי המוזכר על ידי הרמב"ם.7 במקום זאת, הקישור בין שלוש המצוות מלמד שניתן לקיים את מצוות בניית המקדש בצורה המושלמת ביותר, רק כאשר תחילה ממונים מלך ולאחר מכן מושמד עמלק. באופן דומה, קיום מצוות השמדת עמלק ובניית המקדש מחזקים את מצוות מינוי מלך, וקיום מצוות מחיית עמלק מתחזק על ידי מצוות מינוי מלך ובניית בית המקדש.
תפיסה זו נתמכת על ידי הפסוקים8 המצוטטים על ידי הרמב"ם בהלכה הבאה לאחר מכן בהלכות מלכים9: "וַיְהִי כִּי הַמֶּלֶךְ יָשַׁב בְּבֵיתוֹ וַיַּשְׁבֵּא לוֹ אֱלֹהִים מִכָּל הָאֱלֹהִים אֲשֶׁר סַבְּבָתוֹ וַיֹּאמֶר הַמֶּלֶךְ אֶל הַנָּבִיא נָתָן הִנֵּה אָנֹכִי יוֹשֵׁב בְּהֵימוֹן אֶרֶן אֱלֹהִים יוֹשֵׁב בְּיָרוֹת"".
פסוקים אלה מצביעים על קשרים אלו בין הקמתה הבטוחה של המלוכה ["וישב המלך בביתו",] השמדת עמלק ["והביא לו ה' שלום מכל אויביו אשר סביבו", 10] ובניית בית המקדש [בקשתו של דוד מהנביא נתן] 11.
בהתבסס על האמור לעיל, נוכל להבין נקודה נוספת: דבריו של הרמב"ם בהלכות מלכים מבוססים על מדרש תנחומא. אף על פי כן, הוא משנה את נוסח הקטע המדרשי הזה, ובוחר בנוסח הוכחה אחר. במדרש תנחומא, נוסח ההוכחה המצוטט לציווי לבנות את בית המקדש הוא הפסוק: "ועשית לי מקדש".12 הרמב"ם, לעומת זאת, מחליף את הפסוק: "ובקשת את פניו...", משום שההקשר של פסוק זה בספר דברים מתאר את כניסתם של היהודים לארץ ישראל ואת התקדמותם למצב שבו "יתן לך ה' שלום מכל אויביך סביבך ושכנת בבטחה".13
קיום מצווה בשלבים
המושגים הנ"ל שופכים אור גם על נקודה קשורה נוספת שעוררה את תשומת ליבם של המפרשים: כפי שצוין לעיל, הרמב"ם משתמש בפסוק "ועשית לי מקדש" כהוכחה למצוות בניית בית המקדש. זה בעייתי, שכן לכאורה, ציווי זה מתייחס לבניית המקדש במדבר ולא לבניית בית המקדש. הקטע המצוטט על ידי הרמב"ם בהלכות מלכים, לעומת זאת, מתייחס ספציפית לבניית בית המקדש, ואכן, מצוטט כמקור לציווי בניית בית המקדש על ידי חכמינו14 ועל ידי רבותינו15.
ניתן להסביר16 שהמצווה "ועשית לי מקדש" היא כללית בהיקפה, וחלה על כל המבנים שהיו "בית לה'" [כלומר, מקום בו התגלתה נוכחותו של ה'] ו"מוכנים להקריב בתוכם זבחים" [מקום לעבודת העם היהודי].17 לאורך ההיסטוריה שלהם, היהודים מילאו מצווה זו בכמה דרכים שונות, החל בבניית המקדש במדבר.
בהקשר זה, נוכל לפתור נקודה בעייתית בהלכות בית הבחירה. מיד לאחר קביעת המצווה לבנות בית קדש, ממשיך הרמב"ם:
המקדש שבנה משה רבנו כבר מתואר בתורה. אולם, הוא היה זמני בלבד...
כאשר נכנסו [העם היהודי] לארץ [ישראל], הם הקימו את המקדש בגלגל למשך ארבע עשרה השנים שבהן כבשו וחילקו [את הארץ]. לאחר מכן באו לשילה ובנו מבנה מאבן...
כאשר מת עלי, היא נהרסה והם באו לנוב ובנו מקדש. 18 כאשר מת שמואל, היא נהרסה והם באו גבעון ובנו מקדש. מגבעון, הם באו לבית הנצחי [של הנוכחות האלוהית].
מקומן של אמירות כאלה במשנה תורה הוא בעייתי. בניגוד לתלמוד או למדרשים, שהם כלליים בתוכנם, משנה תורה היא אך ורק טקסט של הלכה. נקודות מוסר, פילוסופיה והיסטוריה מוזכרות רק כאשר הן עצמן הלכות, הנחיות ספציפיות המסדירות את התנהגותנו. לפיכך ניתן להעלות את השאלה: אילו נקודות הלכתיות ניתן להסיק מהרקע ההיסטורי לבניית בית המקדש?19
על סמך ההסבר שניתן לעיל, אנו יכולים, עם זאת, להעריך את רצף ההלכות הללו: לאחר שהרמב"ם משתמש בפסוק הוכחה שמרמז שמצוות בניית משכן אינה מוגבלת למבנה אחד ספציפי, הוא מדגים נקודה זו על ידי ציטוט שלבי הביניים השונים שעבר עמנו על קיום מצווה זו.
תחנות ביניים בדרך לירושלים
נחזור למושג שהוסבר בתחילת הספר: הקשר בין מצוות בניית בית מקדש למצוות מינוי מלך ומחיית עמלק רלוונטי גם לגבי המבנים האחרים שהוזכרו על ידי הרמב"ם.20 רבותינו קובעים ש"משה רבינו שימש כמלך",21 ובניית בית המקדש באה לאחר המלחמה שבה ניצח יהושע את עמלק.22
התואר "מלך" יושם גם על יהושע23 שבנה את המקדש בשילה, ועל שמואל24 שבנה את המקדש בנובמבר. איננו בטוחים את הזמן המדויק של בניית המקדש בגבעון. עם זאת, אנו רשאים להניח שאחד מהבאים - שאול, דוד או שמואל, שכולם שירתו או תוארו כמלכים - היה מעורב בבנייתו. באופן דומה, בזמן בניית מבנים אלה, העם הגיע לשלבים מתקדמים יותר ויותר של "שלום מפני האויבים סביבו". אף על פי כן, כשם שהמונרכיה ושלום ישראל לא הוקמו באופן שלם בזמן בניית מבנים אלה, מבנים אלה לא ייצגו ביטוי שלם של שכינת הנוכחות האלוהית, וגם לא מילאו את התפיסה האידיאלית של מרכז לעבודת הקורבנות של העם היהודי.
רק כאשר "ישב המלך בביתו, וה' השליכו אותו מכל אויביו אשר סביבו", כלומר, דוד ביסס את המלוכה בבטחה והביא שלום לארץ, ניתן היה לבנות את בית המקדש.
בית המקדש האולטימטיבי
בהתבסס על האמור לעיל, אנו יכולים להעריך את אחד הממדים החיוביים שיהיו בבית המקדש השלישי. מבנה זה ייבנה על ידי משיח,25 המלך היהודי האולטימטיבי, וייבנה לאחר שהוא "יעשה את מלחמות ה' וינצח את כל הגויים סביבו".26 בין המלחמות הללו תהיה השמדתו המוחלטת של עמלק.27 לפיכך, מכיוון שבתקופת הגאולה, שתי המצוות האחרות, מינוי מלך והשמדת עמלק, יתקיימו בצורה מושלמת, הדבר יתרום ממד נוסף של שלמות למצוות בניית בית המקדש.
אנו יכולים לזרז את בוא העידן הזה באמצעות עבודת האל שלנו. להסבר: במחשבה החסידית,28 מינוי מלך קשור לפיתוח ביטול פנימי, ביטול עצמי בפני ה'. זה בתורו מאפשר לאדם "לגרש" את עמלק מהווייתו, להשתחרר מגאווה, אנוכיות ותכונות אופי לא רצויות אחרות. עידון אישי כזה מאפשר לו להתקדם הלאה ולהפוך את גופו, ביתו וסביבתו ל"מקדש במיקרוקוסמוס", שבו השכינה יכולה לנוח.29
זה ישמש כזרז לשינוי בעולם כולו. כי כל ביטוי מסוים של הנוכחות האלוהית בעולם מאיץ את בואו של הזמן שבו הנוכחות האלוהית תתגלה שוב, ולא רק במיקרוקוסמוס. באותו זמן, "ימלא העולם דעה את אלוהים כמים מכסים את קרקעית האוקיינוס".30 מי ייתן וזה יקרה בעתיד הקרוב.
עיבוד מתוך ליקוטי שיחות, כרך. VI, Terumah
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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