Beit Yisrael International (Ephraim, The Lost sheep from the House of Israel)

 Beit Yisrael International (Ephraim, The Lost sheep from the House of Israel)

President:

Honorable Orthodox Hasidic Noahide Mr. Gaddi Lingamurthy

Speaks: English, India   Mr. Gaddi Lingamurthy is a Ultra Orthodox Noahide and leads the Bet Yisrael International  Servicing Hundreds of Members in India and a member of The Nation Of Ephraim, He has Joined The Ultra Orthodox Chasidic Noahide Allience And is activly assiting in the Sanhedrin Initiative with the Help of His Community.     • Specialty: Social Media, Truth, Networking, Tecnology. • Certified MN Global Member. • Certified Advice Link Member.   Bet Yisrael International From Gaddi and Ariel, Many Blessings to all the ShneymAsarHaShevatim (Twelve Tribes) in the Golus, Shalom!!!   https://www.beityisraelinternational.com/ More On The Sanhedrin……  Introduction to Sanhedrin.   The Sanhedrin is a current international justice system which is based on the Ancient moral and fair systems of justice of the Authentic Ancient Jews over 2 thousand years ago in the times of the 2 Jewish temples which has it's roots with Moses and the Nation of Israel Leaving Exile in Egypt.   Sanhedrin way of justice.   The bible, common sense, language, history and most importantly fair contracts are the foundation of the Sanhedrin's way, exclusively the Sanhedrin were made up of 70 scholars fluent in 70 languages and well versed in all types of worship worldwide, deep understanding of humanity made their judgement very well accepted and well revered.   Learn more here   Why we are bringing the Sanhedrin Back to the Modern Age.   We have been working for years to establish a bridge for people to be able to receive justice and respect in situations that may be heartbreaking, regardless of what their stance in society may be, we believe in human dignity and we feel that modern justice systems are sometimes inadequate or threatening, we work to fix that, to create a truly confidential place where people can solve their issues with dignity and respect.

Beit Yisrael International (Ephraim, The Lost sheep from the House of Israel) likes to become as an organization the forerunners of The Righteous of the nations who like to become united with the Jews (Yehuda).

Beit Yisrael International (Ephraim, The Lost sheep from the House of Israel) hope to see the quick establishment of the complete Jewish Sanhedrin.

Beit Yisrael International (Ephraim, The Lost sheep from the House of Israel) hope to see that, on our days, the Jewish Sanhedrin establish the Jewish Leviim and Kohanim on the Har HaBayit, completely restoring their service by building the Temple.

Beit Yisrael International (Ephraim, The Lost sheep from the House of Israel) her ‘goal’ is to take upon her selves the complete Code of Jewish law - Jewish Halacha.

Beit Yisrael International (Ephraim, The Lost sheep from the House of Israel) needs a רב משג"ח כשרות (A kashrut supervisor). For them it is impossible, to expensive, to buy food from Israel with a good ‘Kosher-label’. They are Praying that Hashem sends them a רב משג"ח כשרות, who shall ‘train’ them in kosher slaughter and sorting out all kind of food and give them a certificate so that their food can be labeled like that they do that in Israel for all Jews/Israelites.
Beit Yisrael International takes six hours between milk and meat.

Beit Yisrael International (Ephraim, The Lost sheep from the House of Israel) Prayer and Hope is to develop into mighty nation, ready to be accepted in the (coming) restored King David Empire (with a complete Sanhedrin, Restored Temple and her Service with an anointed King Messiah), their entrance into Eretz Yisrael. But until the coming of the King David Empire: All the gates to the Har HaBait must be opened for the Jews seven days in the week 24 hours a day. The Jews must have the freedom to go with Tefillin, Tallit and Torah Scroll up on the Mountain to serve Hashem. The Har HaBait must become completely under Jewish Security and to be open (under Jewish guidance) for all peoples. All areas West of the Jordan River has to be completely Jewish (Judah) Sovereign.

Beit Yisrael International (Ephraim, The Lost sheep from the House of Israel) believes with complete heart and soul:

 

Bereshit (Genesis) 49

 

10The scepter shall not depart from Judah, nor the student of the law from between his feet, until Shiloh comes, and to him will be a gathering of peoples.		ילֹֽא־יָס֥וּר שֵׁ֨בֶט֙ מִֽיהוּדָ֔ה וּמְחֹקֵ֖ק מִבֵּ֣ין רַגְלָ֑יו עַ֚ד כִּֽי־יָבֹ֣א שִׁילֹ֔ה וְל֖וֹ יִקְּהַ֥ת עַמִּֽים:
The scepter shall not depart from Judah: from David and thereafter. These (who bear the scepter after the termination of the kingdom) are the exilarchs (princes) in Babylon, who ruled over the people with a scepter, [and] who were appointed by royal mandate. — [From Sanh. 5a]		לֹֽא־יָסוּר שֵׁבֶט מִֽיהוּדָה: מִדָּוִד וָאֵילָךְ, אֵלּוּ רָאשֵׁי גָּלֻיּוֹת שֶׁבְּבָבֶל, שֶׁרוֹדִים אֶת הָעָם בַּשֵּׁבֶט שֶׁמְּמֻנִּים עַל פִּי הַמַּלְכוּת (בראשית רבה):
nor the student of the law from between his feet: Students. These are the princes of the land of Israel. — [From Sanh. 5a]		וּמְחֹקֵק מִבֵּין רַגְלָיו: הַתַּלְמִידִים, אֵלּוּ נְשִׂיאֵי אֶרֶץ יִשְׂרָאֵל:
until Shiloh comes: [This refers to] the King Messiah, to whom the kingdom belongs (שֶׁלוֹ) , and so did Onkelos render it: [until the Messiah comes, to whom the kingdom belongs]. According to the Midrash Aggadah, [“Shiloh” is a combination of] שַׁי לוֹ, a gift to him, as it is said: “they will bring a gift to him who is to be feared” (Ps. 76:12). - [From Gen. Rabbah ed. Theodore-Albeck p. 1210 ]		עַד כִּֽי־יָבֹא שִׁילֹה: מֶלֶךְ הַמָּשִׁיחַ שֶׁהַמְּלוּכָה שֶׁלּוֹ, וְכֵן תִּרְגְּמוֹ אֻנְקְלוֹס. וּמִדְרַשׁ אַגָּדָה שִׁילוֹ – שַׁי לוֹ, שֶׁנֶּאֱמַר, יֹבִילוּ שַׁי לַמּוֹרָא (תהילים ע"ו):
and to him will be a gathering of peoples: Heb. יִקְּהַת עַמִּים denoting a gathering of peoples, for the “yud” of (יִקְּהַת) is part of the root [and not a prefix], like “with your brightness (יִפְעָתֶךָ‏ֶ)” (Ezek. 28: 17), and sometimes [the “yud” is] omitted. Many letters are subject to this rule, and they are called defective roots, like the “nun” of נוֹגֵף (smite), נוֹשֵׁךְ (bite), and the “aleph” of “and my speech (אַחְוָתִי) in your ears” (Job 13:17); and [the “aleph”] of “the scream of (אִבְחַת) the sword” (Ezek. 21:20); and [the “aleph”] of “a jug (אָסוּ‏) of oil” (II Kings 4:2). This too, is [a noun meaning] a gathering of peoples, [meaning: a number of nations who unite to serve God and join under the banner of the King Messiah] as it is said: “to him shall the nations inquire” (Isa. 11:10). Similar to this is “The eye that mocks the father and despises the mother’s wrinkles (לְיִקְּהַת אֵם)” (Prov. 30:17), [i.e., meaning] the gathering of wrinkles in her face, due to her old age. And in the Talmud [we find]: “were sitting and gathering assemblies וּמַקְהוֹ אַקְהָתָא in the streets of Nehardea” [Pumbeditha] in Tractate Yebamtoh (110b). He (Jacob) could also have said: קְהִיּת עַמִּים [Since the “yud” of יִקְהַת is not a prefix denoting the third person masculine singular, but is a defective root, the form קְהִיּת עַמִּים would be just as appropriate.]- [From Gen. Rabbah 98:9]		וְלוֹ יִקְּהַת עַמִּֽים: אֲסֵפַת הָעַמִּים, שֶׁהַיּוֹ"ד עִקָּר הִיא בַּיְסוֹד, כְּמוֹ יִפְעָתֶךָ (יחזקאל כ"ח), וּפְעָמִים שֶׁנּוֹפֶלֶת מִמֶּנּוּ, וְכַמָּה אוֹתִיּוֹת מְשַׁמְּשׁוֹת בְּלָשׁוֹן זֶה, וְהֵם נִקְרָאִים עִקָּר נוֹפֵל; כְּגוֹן נוּ"ן שֶׁל נוֹגֵף וְשֶׁל נוֹשֵׁךְ, וְאָלֶ"ף שֶׁבִּוְאַחֲוָתִי בְּאָזְנֵיכֶם (איוב י"ג), וְשֶׁבְּאִבְחַת חָרֶב (יחזקאל כ"א), וְאָסוּךְ שָׁמֶן (מלכים ב ד'), אַף זֶה יִקְּהַת עַמִּים אֲסֵפַת עַמִּים, שֶׁנֶּאֱמַר אֵלָיו גּוֹיִם יִדְרֹשׁוּ (ישעיהו י"א). וְדוֹמֶה לוֹ עַיִן תִּלְעַג לְאָב וְתָבֻז לִיקְּהַת אֵם (משלי ל'), לְקִבּוּץ קְמָטִים שֶׁבְּפָנֶיהָ מִפְּנֵי זִקְנָתָהּ; וּבַתַּלְמוּד דְּיָתְבֵי וּמַקְהוּ אַקְהָתָא בְּשׁוּקֵי דִּנְהַרְדְּעָא בְּמַסֶּכֶת יְבָמוֹת; וְיָכוֹל הָיָה לוֹמַר, קְהִיַּת עַמִּים:
11He binds his foal to a vine, and to a tendril [he binds] his young donkey. [He launders] his garment with wine, and with the blood of grapes binds his raiment.		יאאֹֽסְרִ֤י לַגֶּ֨פֶן֙ עִיר֔וֹ (כתיב עירה) וְלַשּֽׂרֵקָ֖ה בְּנִ֣י אֲתֹנ֑וֹ כִּבֵּ֤ס בַּיַּ֨יִן֙ לְבֻשׁ֔וֹ וּבְדַם־עֲנָבִ֖ים סוּתֽוֹ (כתיב סותה) :
He binds his foal to a vine: He prophesied concerning the land of Judah [namely] that wine will flow like a fountain from it. One Judahite man will bind one foal to a vine and load it from one vine, and from one tendril [he will load] one young donkey. — [From Gen. Rabbah 98:9]		אֹֽסְרִי לַגֶּפֶן עירה: נִתְנַבֵּא עַל אֶרֶץ יְהוּדָה שֶׁתְּהֵא מוֹשֶׁכֶת יַיִן כְּמַעְיָן; אִישׁ יְהוּדָה יֶאֱסֹר לַגֶּפֶן עַיִר אֶחָד וְיִטְעָנֶנּוּ מִגֶּפֶן אַחַת, וּמִשֹּׂרֵק אֶחָד בֶּן אָתוֹן אֶחָד:
a tendril: A long branch, corjede in Old French, a vine-branch.		שרקה: זְמוֹרָה אֲרֻכָּה, קוריירא בְּלַעַז:
He launders]…with wine: All this is an expression of an abundance of wine. — [From Gen. Rabbah 99:8]		כִּבֵּס בַּיַּיִן: כָּל זֶה לְשׁוֹן רִבּוּי יַיִן:
his raiment: Heb. סוּתֹה. It is a word denoting a type of garment, and there is none like it in Scripture.		סותה: לְשׁוֹן מִין בֶּגֶד הוּא, וְאֵין לוֹ דִּמְיוֹן בַּמִּקְרָא:
binds: Heb. אֹסְרִי, equivalent to אוֹסֵר, as in the example: “He lifts (מְקִימִי) the pauper up from the dust” (Ps. 113:7) [instead of מֵקִים]; “You, Who dwell (הַישְׁבִי) in heaven” (ibid. 123:1) [instead of הַישֵׁב]. Likewise, “his young donkey” (בְּנִי אִתֹנוֹ) [instead of בֶּן אִתֹנוֹ] follows this pattern. Onkelos, however, translated it [the verse] as referring to the King Messiah [i.e., the King Messiah will bind, etc.]. The vine represents Israel; עִירֹה means Jerusalem [interpreting עִירֹה as “his city,” from עִיר]. The tendril represents Israel, [referred to as such by the prophet:] “Yet I planted you a noble vine stock (שׁוֹרֵק)” (Jer. 2:21).		אֹֽסְרִי: כְּמוֹ אוֹסֵר, דֻּגְמַת מְקִימִי מֵעָפָר דָּל (תהילים קי"ג), הַיֹּשְׁבִי בַּשָּׁמָיִם (שם קכ"ג), וְכֵן בְּנִי אֲתֹנוֹ כְּעִנְיָן זֶה. וְאֻנְקְלוֹס תִּרְגֵּם בְּמֶלֶךְ הַמָּשִׁיחַ: גֶּפֶן – הֵם יִשְׂרָאֵל; עִירֹה – זוֹ יְרוּשָׁלַיִם; שֹׂרֵקָה – יִשְׂרָאֵל, וְאָנֹכִי נְטַעְתִּיךְ שׂוֹרֵק – (ירמיהו ב'):
his young donkey: [is translated by Onkelos as] They shall build his Temple [בְּנִי is derived from בנה, to build. אִתֹנוֹ is] an expression similar to “the entrance gate (שַׁעַר הָאִיתוֹן)” in the Book of Ezekiel (40:15). [The complete Targum reads as follows: He (the Messiah) shall bring Israel around to his city, the people shall build his Temple.] He (Onkelos) further translates it in another manner: the vine refers to the righteous, בְּנִי אִתֹנוֹ refers to those who uphold the Torah by teaching [others], from the idea [expressed by the verse]: “the riders of white donkeys (אֲתֹנֹת)” (Jud. 5:10). [He launders]…with wine, [Onkelos renders:] “Fine purple shall be his (the Messiah’s) garment,” whose color resembles wine. [The complete Targum reads: Fine purple shall be his garment, his raiment fine wool, crimson and colorful clothing.] “And colorful clothing” is expressed by the word סוּתֹה, [a garment] a woman wears to entice [מְסִיתָה] a male to cast his eyes on her. Our Rabbis also explained it in the Talmud as a term denoting the enticement of drunkenness, in Tractate Kethuboth (11b): And if you say about the wine, that it does not intoxicate, the Torah states: סוּתֹה [which means enticement to drunkenness. The Rabbis, however, render the passage as follows: and with the blood of grapes that entices].		בְּנִי אֲתֹנוֹ: יִבְנוּן הֵיכְלֵהּ, לְשׁוֹן שַׁעַר הָאִיתוֹן בְּסֵפֶר יְחֶזְקֵאל (יחזקאל מ'). וְעוֹד תִּרְגְּמוּ בְּפָנִים אֲחֵרִים: גֶּפֶן אֵלּוּ צַדִּיקִים; בְּנִי אֲתֹנוֹ – עָבְדֵי אוֹרַיְתָא בְּאוּלְפַן, עַל שֵׁם רֹכְבֵי אֲתֹנוֹת צְחֹרוֹת כִּבֵּס בַּיַּיִן יְהֵא אַרְגְּוָן טַב שֶׁצִּבּוּעוֹ דּוֹמֶה לְיַיִן, וְצִבְעוֹנִין הוּא לְשׁוֹן סוּתֹה, שֶׁהָאִשָּׁה לוֹבַשְׁתָּן וּמְסִיתָה בָּהֶן אֶת הַזָּכָר לִתֵּן עֵינָיו בָּהּ; וְאַף רַבּוֹתֵינוּ פֵּרְשׁוּ בַתַּלְמוּד לְשׁוֹן הֲסָתַת שִׁכְרוּת בְּמַסֶּכֶת כְּתֻבּוֹת (דף קי"א). וְעַל הַיַּיִן שֶׁמָּא תֹאמַר אֵינוֹ מַרְוֶה, תַּלְמוּד לוֹמַר סוּתֹה:

 

Yeshayahu (Isaiah) - Chapter 56   1So says the Lord, "Keep justice and practice righteousness, for My salvation is near to come, and My benevolence to be revealed."		אכֹּה אָמַ֣ר יְהֹוָ֔ה שִׁמְר֥וּ מִשְׁפָּ֖ט וַֽעֲשׂ֣וּ צְדָקָ֑ה כִּֽי־קְרוֹבָ֚ה יְשֽׁוּעָתִי֙ לָב֔וֹא וְצִדְקָתִ֖י לְהִגָּלֽוֹת:
2Fortunate is the man who will do this and the person who will hold fast to it, he who keeps the Sabbath from profaning it and guards his hand from doing any evil.		באַשְׁרֵ֚י אֱנוֹשׁ֙ יַֽעֲשֶׂה־זֹּ֔את וּבֶן־אָדָ֖ם יַֽחֲזִ֣יק בָּ֑הּ שֹׁמֵ֚ר שַׁבָּת֙ מֵֽחַלְּל֔וֹ וְשֹׁמֵ֥ר יָד֖וֹ מֵֽעֲשׂ֥וֹת כָּל־רָֽע:
who will do this: who observes the Sabbath, etc.		יעשה זאת: שומר שבת וגו':
3Now let not the foreigner who joined the Lord, say, "The Lord will surely separate me from His people," and let not the eunuch say, "Behold, I am a dry tree."		גוְאַל־יֹאמַ֣ר בֶּן־הַנֵּכָ֗ר הַנִּלְוָ֚ה אֶל־יְהֹוָה֙ לֵאמֹ֔ר הַבְדֵּ֧ל יַבְדִּילַ֛נִי יְהֹוָ֖ה מֵעַ֣ל עַמּ֑וֹ וְאַל־יֹאמַר֙ הַסָּרִ֔יס הֵ֥ן אֲנִ֖י עֵ֥ץ יָבֵֽשׁ:
“The Lord will surely separate me from His people,”: Why should I become converted? Will not the Holy One, blessed be He, separate me from His people when He pays their reward.		הבדל יבדילני ה' מעל עמו: למה אתגייר הלא הקב"ה יבדילני מעל עמו כשישלם שכרם:
Let not the eunnuch say: Why should I better my ways and my deeds? I am like a withered tree, for lack of remembrance.		ואל יאמר הסריס: למה איטיב דרכי ומעללי הן אני כעץ יבש מאין זכרון:
4For so says the Lord to the eunuchs who will keep My Sabbaths and will choose what I desire and hold fast to My covenant,		דכִּי־כֹ֣ה | אָמַ֣ר יְהֹוָ֗ה לַסָּֽרִיסִים֙ אֲשֶׁ֚ר יִשְׁמְרוּ֙ אֶת־שַׁבְּתוֹתַ֔י וּבָֽחֲר֖וּ בַּֽאֲשֶׁ֣ר חָפָ֑צְתִּי וּמַֽחֲזִיקִ֖ים בִּבְרִיתִֽי:
and hold fast: Heb. וּמַחֲזִיקִים, and hold fast.		ומחזיקים: אוחזים:
5"I will give them in My house and in My walls a place and a name, better than sons and daughters; an everlasting name I will give him, which will not be discontinued.		הוְנָֽתַתִּ֨י לָהֶ֜ם בְּבֵיתִ֚י וּבְחֽוֹמֹתַי֙ יָ֣ד וָשֵׁ֔ם ט֖וֹב מִבָּנִ֣ים וּמִבָּנ֑וֹת שֵׁ֚ם עוֹלָם֙ אֶתֶּן־ל֔וֹ אֲשֶׁ֖ר לֹ֥א יִכָּרֵֽת:
6And the foreigners who join with the Lord to serve Him and to love the name of the Lord, to be His servants, everyone who observes the Sabbath from profaning it and who holds fast to My covenant.		ווּבְנֵ֣י הַנֵּכָ֗ר הַנִּלְוִ֚ים עַל־יְהֹוָה֙ לְשָׁ֣רְת֔וֹ וּלְאַֽהֲבָה֙ אֶת־שֵׁ֣ם יְהֹוָ֔ה לִֽהְי֥וֹת ל֖וֹ לַֽעֲבָדִ֑ים כָּל־שֹׁמֵ֚ר שַׁבָּת֙ מֵֽחַלְּל֔וֹ וּמַֽחֲזִיקִ֖ים בִּבְרִיתִֽי:
7I will bring them to My holy mount, and I will cause them to rejoice in My house of prayer, their burnt offerings and their sacrifices shall be acceptable upon My altar, for My house shall be called a house of prayer for all peoples.		זוַֽהֲבִֽיאוֹתִ֞ים אֶל־הַ֣ר קָדְשִׁ֗י וְשִׂמַּחְתִּים֙ בְּבֵ֣ית תְּפִלָּתִ֔י עֽוֹלֹתֵיהֶ֧ם וְזִבְחֵיהֶ֛ם לְרָצ֖וֹן עַל־מִזְבְּחִ֑י כִּ֣י בֵיתִ֔י בֵּית־תְּפִלָּ֥ה יִקָּרֵ֖א לְכָל־הָֽעַמִּֽים:
for all peoples: Not only for Israel, but also for the proselytes.		לכל העמים: ולא לישראל לבדם כי אף לגרים:
8So says the Lord God, Who gathers in the dispersed of Israel, I will yet gather others to him, together with his gathered ones.		חנְאֻם֙ אֲדֹנָ֣י יֱהֹוִ֔ה מְקַבֵּ֖ץ נִדְחֵ֣י יִשְׂרָאֵ֑ל ע֛וֹד אֲקַבֵּ֥ץ עָלָ֖יו לְנִקְבָּצָֽיו:
I will yet gather: of the heathens ([Mss. and K’li Paz:] of the nations) who will convert and join them. (		עוד אקבץ עליו: מן האומות שיתגיירו ונלוו עליהם:
together with his gathered ones: In addition to the gathered ones of Israel.)		לנקבציו: נוספים על קבוצי ישראל:

 A must read and guiding line: To go through every step, of the 42 steps in our diaspora until we reach Eretz Yisrael, the unification of Yehuda and Ephraim, when the Jews start to build The Temple and Restoring her Temple Service. It is for all Beit Yisrael International members the way to go.

click:

42 Journeys of the Soul

The Messianic age will elevate the entire universe, including all the spiritual realms.

From the teachings of Rabbi Schneur Zalman of Liadi; adapted by Yitzchak Wagshul

Don't make dogma's out of it. But elevate your souls by learning the Mitzvot surrounded by the Jewish Halakhot. 
And the teachings of Chassidut by the Chassidim.

That we may hold on the 'right understanding' in our 'travel' through the 'dessert' our 'diaspora':

click: 

What Is Kabbalah?

The Soul of Judaism

By Tzvi Freeman

Click:

What Is Chassidut?

Teachings from the core essence

By Tzvi Freeman

Click:

What Is Chabad?

Do-It-Yourself Judaism

By Tzvi Freeman

Click: 

What Is a Tzaddik?

Being human all the way

By Tzvi Freeman

Click:

The Tzaddik HaDor

The Messiah of Israel

We learn from the Jewish Scriptures (Talmud, oral law) and the Hebrew Tanach that we have two Messiah's.

Messiah Ben Joseph and Messiah Ben David...... They are in fact one Messiah. In Israel we have two groups-kingdoms, Yehuda and Ephraim. Throughout the Tanach we have two Israelite 'Kingdoms'. Kingdom of Ephraim (Northern Kingdom) who departed from the Kingdom of Shlomo (Southern Kingdom, Yehuda) after his dead. And later in the diaspora Ephraim went completely lost, became 'the lost sheep of the house of Yisra’ěl.' The Kingdom of Yehuda didn't went lost and became the Jews of today. Messiah Ben Joseph represents the national soul of Ephraim. Messiah Ben David represents the national soul of Yehuda. The Messiah is a human being, like you and me, and not HaShem but: is the most righteous soul of Israel.

‘The Tzaddik HaDor

 

by Reb Nati

There is confusion regarding the idea of the Tzaddik Hador, the righteous leader of the generation. There are many tzaddikim, many righteous men, rabbis, teachers, and hidden ones. But there is only one tzaddik hador, and if we merit, he becomes the Tzaddik Emet.

Tzaddik Emet is the soul of "Moshe - Moshiach", the redeemer. Throughout history there has been and only will be seven times, 7 gigulim of the neshomah (7 re-entries into this world of the essence of the soul) of Moshe Rebbaynu (Moses our Teacher), the soul of the Moshe Moshiach (Zohar Parshat Mishpatim and Ari Zal - Sha'arei Gigulim). These times have been Moshe Rebbaynu (Moses our Teacher), some count Dovid HaMelech (King David), Rabbi Shimon bar Yochai (Rashbi), the Ari HaKodesh, the Baal Shem Tov, some count Rebbe Nachman of Breslev, some count the Lubavitcher Rebbe, Rebbe Menachem Mendel Schneerson of Chabbad.* We are presently waiting for the last manifestation - in Moshiach.

(According to Breslev, Rebbe Nachman was 5th in this line. His Torah is the Torah of this, the last generation. He said his fire would burn until the Moshiach, and that Moshiach would be a decendant of his. See Chai Morahran, in English the books Tzaddik and Until Moshiach by Breslev Research Institute.)

But we were discussing the Tzaddik Hador. The last know widely accepted (by the majority of Jews) Tzaddik Hador was the Rebbe of Chabad.

Mordechai was the Tzaddik Hador in the time of the Purim story. Reb Nosson of Breslev teaches us some awesome details about this in Likutey Chalchot, hilchos Purim... The tzaddik hador is the most spiritually awake person alive. He not only has the ability to find and wake up the souls of Am Israel, but he can also if we help him. Can wake up the Divine presence. The Purim story is not just a story of Mordechai and Ester, but the story of the tzaddik HaDor and the Shechina, the Divine Presence. (More on this in a future post, Hashem willing.)

As the Zohar teaches us – everyone is against or afraid of the idea of there having to be a tzaddik. HaTzaddik, "THE" Tzaddik, HaDor - namely the Tzaddik of "THIS" generation. The Holy Zohar teaches (Zohar I, 28a): "Woe to the world for they do not provide help for the Shechina (Divine Presence) during the exile, or for Moshe (i.e., the Tzaddik), who is always with Her and never moves from Her… Moshe did not die. He is called Adam. Of Adam it is written (Bereishit 2:20), 'And Adam had no helpmate'. This applies to the last exile: Adam – the Tzaddik – has no helpmate. Everyone is against the Tzaddik".

May we all sincerely and wholeheartedly turn to Hashem in prayer and seek out, support and reveal the Shechina hidden within the exile along with Her helpmate 'HaTZaDDiK HaDoR' Amen.’ (Source: Journal Mitzvah: The Tzaddik HaDor)

*Note from Ariel: some count the person of the NT as a Tzaddik HaDor of “this” generation.

'A Spark of Moshiach

What does it mean that every Jew has a spark of the soul of Moshiach?

In order to answer this question, we must first understand what the Jewish soul is. The Midrash writes: “There are five names for the soul: Nefesh, Ruach, Neshama, Chaya and Yechidah.” These five names, as explained in the teachings of Chassidut, are not simply words. Rather, each one reflects a different level and aspect of the soul.

The first four (Nefesh, Ruach, Neshama and Chaya) refer to the powers of action, emotion, intellect and will. Each of these aspects of the soul can be used in either a positive or negative way. One can choose to perform good or bad deeds, indulge in positive or negative emotions, or use one’s intellect to accomplish constructive or destructive ends. Our will can also be directed towards the positive or the negative. Yechidah, on the other hand, is the essence of the soul, which cannot be corrupted by our surroundings. The Yechidah is connected to the divine at all times, and always reflects its Creator.

Over the course of our daily lives, the Yechidah rarely finds expression. Only when we are confronted with a challenge that threatens to sever our link with G-d, our Yechidah rises up and reveals itself. The Yechidah cannot, and will not, allow itself to be separated from its divine source.

The teachings of Kabbalah explain that the entire Jewish People is comprised of a single, united soul. Moshiach is called the “general Yechidah,” containing and reflecting the soul root of every Jew. Each of our souls is a reflection or ray of this general Yechidah.

When a Jew reveals his penchant for self-sacrifice and overcomes his spiritual challenges, he is revealing the spark of Moshiach within his soul. This gives each one of us the power to bring Redemption. When we arouse the Yechida within us, we release ourselves from the wiles of the evil inclination, which leads to the entire Jewish People being released from the shackles of exile.

(Yeshaya 52:13. Bereishit Rabba, Chapter 14:9. Devarim Rabba, 2:37. Perush Ramaz on Zohar, Vol. 2, p. 43, Vol. 3, p. 260. Meor Einayim, Parshas Pinchas. Kuntres Inyana shel Toras Hachassidus.'
Source: https://tinyurl.com/2gx7yanl

The Messiah is:

The ‘unfolding’, ‘revealing’ of all the divine aspects of the unique Israelite soul through the observation and obedience of all the Mitzvot coming from Adonai, given to Moshe Rabbeinu.

Our Messiah ‘'HaTZaDDiK HaDoR' is:

The General Yechida, Adam Katmon, Messenger of His Presence, Messiah Ben Yoseph/David…….

Our souls are bearing the ‘sparks’ (divine aspects) of Messiah.

It is forbidden to pray to bow down to any other (god), and/or messiah, and/or before any image or to lift up a human being as a god…… or to put any other (god), and/or messiah, and/or any image before or instead or between HaShem and ourselves. ('It suf')

For every Benay Israel (Jewish and Ephraim) it is good to study Torah. See: Har HaBait Jewish Sovereign for all Israel: Torah Study

“The redemption will come about only through the study of the Torah. And the essential redemption depends upon the study of the Kabbalah” According to: R. ELIYAHU, THE VILNA GAON (Evven Shelemah (a ‘complete, without defect stone’) 11:3)

When Yehuda and Ephraim come to unity (again) Messiah Ben Joseph 'died' and Messiah Ben David shall be revealed and anointed by the Israeli people as the Messiah-King of Israel. As YeshaYahu is teaching:

Isa 11:9 – 16 They do no evil nor destroy in all My set-apart mountain, for the earth shall be filled with the knowledge of Adonai as the waters cover the sea.

Rashi: knowledge of the Lord: [lit.] to know the Lord.

10 And on that day, there shall be a Root of Yishai, standing as a banner to the people. Unto Him the nations shall seek, and His rest shall be esteem.

Rashi: as a banner for peoples: that peoples should raise a banner to gather to him.

11 And it shall be in that day that Adonai sets His hand again a second time to recover the remnant of His people who are left, from Ashshur and from Mitsrayim, from Pathros and from Kush, from Ěylam and from Shin‛ar, from Ḥamath and from the islands of the sea.

Rashi: a second time: Just as he acquired them from Egypt, when their redemption was absolute, without subjugation, but the redemption preceding the building of the Second Temple is not counted, since they were subjugated to Cyrus.

and from the islands of the sea: the islands of the Kittim, the Romans, the descendants of Esau.

And he shall raise a banner: Perka, perche in O.F. [i.e., the verse is literally referring to the pole upon which the banner is attached.] And it shall be for a sign to gather to him and to bring the exiles of Israel to Him as a present.

12 And He shall raise a banner for the nations, and gather the outcasts of Yisra’ěl, and assemble the dispersed of Yehuḏa from the four corners of the earth.

13 And the envy of Ephrayim shall turn aside, and the adversaries of Yehuḏa be cut off. Ephrayim shall not envy Yehuḏa, and Yehuḏa not trouble Ephrayim.

Rashi: Ephraim shall not envy Judah: The Messiah, the son of David, and the Messiah, the son of Joseph, shall not envy each other.

14 But they shall fly down upon the shoulder of the Philistines toward the west; together they plunder the people of the east, their hand stretching forth on Eḏom and Mo’aḇ, and the children of Ammon shall be subject to them.

Rashi: And they shall fly of one accord against the Philistines in the west: Heb. בְכָתֵף. Israel will fly and run of one accord against the Philistines who are in the west of Eretz Israel and conquer their land. [כָּתֵף, lit. a shoulder, is used in this case to denote unity. The word שֶׁכֶם, also lit. a shoulder, is used in a similar sense.] Comp. (Hoshea 6:9) “They murder on the way in unison (שֶׁכְמָה) ”; (Zeph. 3:9) “One accord (שְׁכֶם אֶחָד).” And so did Jonathan rendered it: And they shall join in one accord to smite the Philistines who are in the west.

and the children of Ammon shall obey them: As the Targum states: Will hearken to them. They will accept their commandments over them.

15 And Adonai shall put under the ban the tongue of the Sea of Mitsrayim, and He shall wave His hand over the River with the might of His Spirit, and shall strike it in the seven streams, and shall cause men to tread it in sandals.

Rashi: And… shall dry up: [lit. shall cut off] to dry it, so that the exiles of Israel will pass through it from Egypt.

over the river: The Euphrates River, for the exiles from Assyria to cross.

with the strength of His wind: Heb. בַּעְיָם. This is hapax legomenon in Scripture, and according to the context it can be interpreted as “with the strength of His wind.”

into seven streams: into seven segments, for the aforementioned seven exiles: from Assyria and from Egypt, etc. Those from the islands of the sea are not from that side.

and He shall lead: the exiles within it.

with shoes: on dry land.

16 And there shall be a highway for the remnant of His people, those left from Ashshur, as it was for Yisra’ěl in the day when he came up from the land of Mitsrayim.

Rashi: And there shall be a highway: in the midst of the water for the remnant of His people.

In the past I studied Koine Greek and the history of the text of Koine Greek of the NT.
The 'background' of Koine Greek is definitely Hebrew.
I said 'background' what makes it very difficult to study her text.
The historical facts of the text are very accurate.

What we can learn about the coming one Messiah-king ben David?

Pro 10:25 When the whirlwind passed, the wicked is no more; but the righteous is an everlasting foundation.

‘The Righteous One – The Foundation of the world, Adom Kadmon, Messiah who received the soul of, The Messenger of His Presence – מלאך פניו.
All ‘…..His commands and His laws which are written in this Book of the Torah…..’ Deu. 30: 10 All the Words spoken from between the Cherubim from ‘before His Presence…..’

What ‘makes’ Him The Righteous One!

In the Talmud (Yoma 38b) is written:
1. Hiyya b. Abba also said in the name of R. Johanan: Even for the sake of a single righteous man does the world endure, as it is said: But the righteous is the foundation of the world. 26
2. Hiyya himself infers this from here: He will keep the feet of His holy ones’ 27 ‘Holy ones’ means many? — R. Nahman b. Isaac said: It is written: His holy’ one. 27
26 Pro 10:25 As the whirlwind passes by, the wrong one is no more, But the righteous (in Hebrew וצדיק יסוד עולם׃ ‘and the Righteous’ –singular-) has an everlasting foundation.
27 1Sa 2:9 “He guards the feet of His kind ones (in Hebrew חסידו ‘His Righteous One’ –singular-) but the wrong are silent in darkness, for man does not become mighty by power.

18th Century Jewish tzaddik, Rebbe Nachman of Breslev:

“If the Tzaddik displays exceptional spiritual powers, the mystery does not lie in some notion of intrinsic superiority. The spirituality he possesses IS THE SPIRITUALITY OF THE TORAH ITSELF!! – for the Tzaddik is one who has brought his entire being so totally under the dominion of the Torah that his every thought is a Torah thought, every word he says is Torah, and every deed is for the sake of Torah. This explains why the Rabbis said, “How foolish are the people who rise out of respect before a Sefer Torah (Torah scroll) but will not stand up in honor of a great man (Maccot 22b). For the Tzaddik is one whose every thought, word and deed is a MANIFESTATION OF TORAH. It is in this sense that the Tzaddik is the perfect exemplar of the COVENANT – because the TORAH ITSELF IS THE COVENANT. The Tzaddik does more than merely conform to the letter of the Law. Even in what is permitted to him, he sanctifies himself to the ultimate degree. It is through his complete devotion to the highest ideals of Torah that the divine power of the Torah shines through him and gives him access to powers unattainable by those who have not reached a similar sanctity.” (From Rabbi Nachman’s Tikkun, Tikkun HaKlali, page 100.’

Please read:

Fundamentals of Breslov Teaching

In “Seven Pillars of Faith” R. Yitzchok Breiter clarifies the meaning of seven basic ideas or themes which are at the root of all of Rebbe Nachman’s teachings. The concept that underlies the whole work is that of Hashgochoh Protis, “Individual Supervision”, which means that G-d lovingly supervises every single details of the life and growth of every Jew individually.

But if everything is under God’s control, what is our role as free agents? And if everything in the world, and everything we experiences, comes to reveal Godliness, how are we to take all the contradictory messages we are constantly getting? R. Yitzchok explains how we can steer our way through these paradoxes – by understanding that it is our own ego-bound outlook that causes God to be concealed from us. Our only way to rise above this is through Teshuvah, which we come to by following the teachings of the True Tzaddik.

I. First Pillar: The Hand of God

II. Second Pillar: Revelation of Godliness

III. Third Pillar: The Concealment

IV. Fourth Pillar: Not Getting Angry

V. Fifth Pillar: Teshuvah

VI. Sixth Pillar: Action

VII. Seventh Pillar: The Tzaddik

Avoda Zara:

Exo 20:1-7 And Elohim spoke all these Words, saying,

Rashi: God spoke: Heb. אֱלֹהִים. [The word] אֱֱלֹהִים always means “a judge.” [This Divine Name is used here] because there are some sections in the Torah [that contain commandments] that if a person performs them, he receives a reward, but if not, he does not receive any punishment for them. I might think that so it is with the Ten Commandments. Therefore, Scripture says: “God (אֱלֹהִים) spoke,” [signifying God’s role as] a Judge, [Whose function is] to mete out punishment [when the Ten Commandments are not obeyed]. [from Mechilta]

all these words: [This] teaches [us] that the Holy One, blessed be He, said the Ten Commandments in one utterance, something that is impossible for a human being to say [in a similar way]. If so, why does the Torah say again, “I am [the Lord, your God (verse 2)]” and “You shall have no…” (verse 3)? Because He later explained each statement [of the Ten Commandments] individually. — [from Mechilta]

to respond: Heb. לֵאמֹר, lit., to say. [This] teaches [us] that they responded to the positive [commandments], “Yes,” and to the negative [commandments], “No.” -[from Mechilta] 

2 “I am Adonai your Elohim, who brought you out of the land of Mitsrayim, out of the house of slavery.

Rashi: Who took you out of the land of Egypt: The taking [you] out [of Egypt] is sufficient reason for you to be subservient to Me. Alternatively, [God mentions the Exodus] since He revealed Himself on the sea as a valiant warrior, and here He revealed Himself as an old man full of mercy, as it is said: “and beneath His feet was like the form of a brick of sapphire” (Exod. 24:10). That [brick] was before Him at the time of the enslavement [to remember the Israelites’ suffering when they made bricks as slaves], “and like the appearance of the heavens” (Exod. 24:10), [i.e., there was joy before Him] when they were redeemed. Since I change in [My] appearances, do not say that they are two [Divine] domains, [but] I am He Who took you out of Egypt and [I am He Who performed the miracles] by the sea (Mechilta). Alternatively, [God mentions the Exodus] since they [the Israelites] heard many voices [during the revelation], as it is said: “And all the people saw the voices” (verse 15), [meaning that] voices came from four directions and from the heavens and from the earth, [so] do not say that there are many domains (Exod. Rabbah 5:9). And why did He say [this] in the singular [possessive], אֱלֹהֶי? In order to give Moses an opening to offer a defense in the incident of the calf. This is [the meaning of] “Why, O Lord, should Your anger be kindled against Your people?” (Exod. 32:11). You did not command them, “You shall not have the gods of others before Me,” but [You commanded] me alone (Exod. Rabbah 43:5).

out of the house of bondage: Literally, out of the house of slaves. [I.e.,] from Pharaoh’s house, where you were slaves to him. Or perhaps [Scripture] means only: from the house of slaves, that they were slaves to [other] slaves? Therefore, Scripture says: “and He redeemed you from the house of bondage, from the hand of Pharaoh, king of Egypt” (Deut. 7:8). Consequently, you must say that they were slaves to Pharaoh, but not slaves to [other] slaves. — [from Exod. Rabbah 43:5]

3 “You have no other mighty ones against My face.

Rashi: You shall not have: Why was this said? Since it says, “You shall not make for yourself, etc.” I know only that one may not make [graven idols, etc.] How do I know that one may not keep what was already made? Therefore, Scripture states: “You shall not have.” -[Mechilta]

the gods of others: Heb. אֱלֹהִים אִחֵרִים, which are not gods, but that others have made them for gods over themselves. It is impossible to interpret this passage to mean: gods other than I, since it is a disgrace for Heaven to call them gods along with Him. Alternatively: strange gods, for they are strange to their worshippers. They cry out to them, but they do not answer them, and it appears as if it [the god] were a stranger, who never knew him [the worshipper]. — [from Mechilta]

in My presence: Heb. עַל-פָּנָּי [This means] as long as I exist [signifying forever. God states this so] that you should not say that only that generation was commanded [prohibited] concerning idolatry. — [from Mechilta]

Exo 20:4 “You do not make for yourself a carved image, or any likeness of that which is in the heavens above, or which is in the earth beneath, or which is in the waters under the earth,

Rashi: a graven image: Heb. פֶּסֶל [It is called by this name] because it is sculpted (נִפְסָל).

or any likeness: The likeness of anything that is in the heavens.

Ariel: Or any likeness in your 'dreams' or 'visions'

Exo 20:5 you do not bow down to them nor serve them. For I, Adonai your Elohim am a jealous Ěl, visiting the crookedness of the fathers on the children to the third and fourth generations of those who hate Me,

Rashi: a zealous God: Heb. קַנָּא, zealous to mete out punishment. He does not forgo retaliating by forgiving the sin of idolatry. Every [expression of] קַנָּא means enprenemant in Old French, zealous anger. He directs His attention to mete out punishment.

of those who hate Me: As the Targum [Onkelos paraphrases: when the sons continue to sin following their fathers, i.e.], when they cling to their fathers’ deeds. — [from Sanh. 27b]

Exo 20:6 but showing loving commitment (Chesed) to thousands, to those who love Me and guard My commands.

Rashi: perform loving-kindness: that a person does, to pay the reward until the two-thousandth generation. It is thus found that the measure of reward [from God] exceeds the measure of [His] retribution by [the ratio of] one to five hundred, for this one is for four generations, and that one is for two thousand [generations]. -[from Tosefta Sotah 4:1]

Exo 20:7 “You do not bring the Name of Adonai your Elohim to naught, for Adonai does not leave the one unpunished who brings His Name to naught.

Rashi: You shall not take the name of the Lord, your God, in vain: You shall not swear in vain by the name of the Lord, your God. — [Onkelos] לַֹשָוְא-[This word appears twice in this verse.] (The second [mention of לַֹשָוְא is an expression of falsehood, as the Targum [Onkelos] renders: לְֹשִיקְרָא, as it says [in Shavuos 21a]: "What constitutes a vain oath? If one swears contrary to what is known, [for example, saying] about a stone pillar that it is [made of] gold. (The first [mention of לַֹשָוְא is an expression of vanity, as the Targum [Onkelos] renders: [לְמַגָּנָא].) This [refers to] one who swears for no reason and in vain, [for example making an oath] concerning [a pillar] of wood, [saying] that it is wood, and concerning [a pillar] of stone, [saying] that it is stone. — [from Shevuoth 29a, Mechilta]

Composed: Talmudic Babylon, c.450 - c.550 CE

Tractate Avodah Zara (“Idolatry”) is a tractate in Seder Nezikin (“Order of Damages") that discusses the prohibition of idolatry and regulations on interactions between Jews and idolaters. The first two chapters address economic relationships with idolaters and consumption of their food. The third and fourth chapters discuss laws related to forbidden idols and images and the process of their nullification, and the fifth chapter discusses the prohibition of deriving benefit from wine that was poured as libation for idol worship.

I am very sorry. I must add. If you mention the name 'Jesus', or when we have a chat, you must define that it is no 'Avoda Zara'. The same with all other deity's names. Only for discussions about. NOT for 'honoring' these ‘deities’ as your or everyone else elohim.

Rashi is teaching:

'The gods of others: Heb. אֱלֹהִים אִחֵרִים, which are not gods, but that others have made them for gods over themselves. It is impossible to interpret this passage to mean gods other than I, since it is a disgrace for Heaven to call them gods along with Him. Alternatively: strange gods, for they are strange to their worshippers. They cry out to them, but they do not answer them, and it appears as if it [the god] were a stranger, who never knew him [the worshipper]. — [from Mechilta]

I stopped with the study of the NT out of respect of my Jewish Brethren. It shall be until the revelation of Messiah Ben David...... I also believe Jews should not study the NT. The NT has to become ‘clean’ from the klipot putted on these scriptures. Ephraim in their real Teshuva, not former ‘Christianity’, has to reveal the real message of the NT.

The passing of a tzaddik “effects salvations in the midst of the earth,” atoning even for intentional sins.

Epistle 28 Tanya: English

By Rabbi Schneur Zalman of Liadi, elucidated by Rabbi Yosef Wineberg
Published and copyrighted by Kehot Publication Society

In the previous epistle, written to console the Chasidic brotherhood after the passing of the saintly R. Mendele Vitebsker, the Alter Rebbe quotes from the Zohar to the effect that a tzaddik is even more accessible in this world after his passing than while he was still alive. Moreover, after his passing, his Chasidim continue to receive from him both spiritual benefactions, which enhance their Torah study and Divine service, and protection in material matters.

Following that epistle the sons of the author1 placed the present epistle, which the Alter Rebbe wrote by way of consolation to his illustrious colleague, relative-by-marriage, and dear friend, R. Levi Yitzchak of Berditchev, following the tragic passing of his son. Here, the Alter Rebbe explains how the passing of a tzaddik “effects salvations in the midst of the earth,” atoning even for intentional sins.
This letter was written [by the Alter Rebbe] to his relative-by-marriage—the famous rabbi and Gaon, the Gdly man, the holy man of Gd,2 Lamp of Israel, pillar of the right hand, mighty hammer3—
our master, R. Levi Yitzchak (may his soul rest in Eden), head of the Rabbinical Court of the holy community of Berditchev,

to console him on the passing4 of his son, the pious rabbi, R. Meir (may his soul rest in Eden).

“Why was the passage concerning the passing of Miriam5 adjoined to the passage concerning the Red Heifer6?

”To teach you that just as the Heifer effects atonement, [so does the passing of the righteous].”

‘Commenting on this quotation from the Gemara,7 Tosafot8 explains that the Red Heifer atones for the sin of the Golden Calf, and in the same way, the passing of the righteous effects atonement.’

Now, it needs to be understood why [the passage concerning the passing of Miriam] was adjoined specifically to [the passage concerning] the Red Heifer
(which was prepared outside the three camps,9 and as such was not a sacrifice proper, except that the Torah calls it10 a sin-offering),11
and it was not adjoined to the passage concerning the sin-offering that was prepared within, on the altar, [and as such effects] actual atonement.

‘Alternatively, the Hebrew text could be understood to mean “on the actual altar of atonement,” or (preferably) that the sin-offering was “actual atonement,” unlike the Red Heifer, which was primarily a rite of purification.

To revert to the question concerning the juxtaposition of the two passages, the Alter Rebbe explains that an offering connoted an “arousal from below,” from the soul of the animal that derives from kelipat nogah. This, in turn, elicited a reciprocal “arousal from Above,” drawing down a finite order of Divine light that can permeate the finite world and be integrated and ingested within it. (This characteristic explains why offerings are referred to as the “food of the altar.”) Being finite, this contracted order of Divine light was only able to effect atonement of unwitting sins, those that derive from undue domination by the animal soul, which derives from kelipat nogah.

The Red Heifer, by contrast, produces the “sanctifying purification waters” (kiddush mei chatat); i.e., it draws down an illumination from the most supremely sanctified levels of Divinity (kodesh ha’elyon) that utterly transcend this world. This intense illumination can transform the darkness of Tohu into the light of Tikkun and secure purification for even the harshest degree of impurity (Avi Avot Hatumah), which is far lower than kelipat nogah.

In the same way, the passing of a tzaddik draws down a Divine illumination that transcends the world, deriving as it does from that element within the Thirteen Attributes of Mercy, which is called the Tikkun of notzer. The name of this Tikkun, which comprises the same letters as ratzon, brings about an et ratzon, “an auspicious time,” and secures atonement for the sins of the generation, even those that are committed willfully and that derive from the three completely impure kelipot.

In this regard, the passing of a tzaddik is thus more akin to the Red Heifer than to a sin-offering.’

Now,12 the mystical principle of the sacrifices offered on the altar is known from the sacred Zohar13 and from Rabbi Yitzchak Luria,14 of blessed memory:
They are an instance of the elevation of mayin nukvin (lit., “feminine waters”; i.e., a mortally initiated spiritual arousal) deriving from the animal soul, [which receives its life-force from] kelipat nogah,

[this elevation ascending] to their root and source,

i.e., the forms of the four Animals of the Celestial Chariot which bear the Throne,15 as described in Ezekiel, ch. 1:

the Face of the Ox, and the Face of the Eagle, and so on.

‘The former level of Divinity is the source of the souls of all animals, and the latter is the source of the souls of all birds, these being the two categories of creatures from which offerings are brought. (The other two categories, the Face of the Lion and the Face of Man, are alluded to in the closing phrase, “and so on.”) Offerings thus constitute an elevation and an “arousal from below” from a willing recipient toward the level of Divinity (here called the four Animals of the Chariot, which is the Source of all things within the finite world, and which hence has a connection with it.’

As a result, reciprocating this arousal, the mayin duchrin (the “male waters” from the benefactor Above) are elicited and descend from the level of Divinity called (in Ezekiel) “the Man upon the Throne,” Who is [also] referred to as malka (“king”) and z’eyr anpin (i.e., the bracket of six “masculine” attributes preceding the recipient or “feminine” sefirah of malchut).

‘The resultant illumination flows down to the world and becomes vested and integrated within it. Hence, as mentioned above, offerings are termed “food for the altar,” for they draw down a level of Divine light which can be spiritually ingested.’

As for the burning of the Red Heifer, however, it is on account of the throwing in of the cedar wood and the hyssop, and so on, the function of both of which is hamshachah, i.e., drawing down sanctity from Above,16

and [moreover] the placing of running water into the ashes,

that in the Mishnah,17 [this process] is called the “sanctification (Kiddush) of the purifying waters.”

This relates—not only etymologically—to kodesh ha’elyon (“the supreme sanctity”), referred to as Tala Dibedulcha (lit., “the Dew of Bdellium”; cf. the Torah’s descriptions of the manna18).

Unlike the heavenly benefactions that are termed “rain,” for rain results from an “arousal from below” (as it is written, “And a vapor rose from the ground and watered…”19), the above-described “dew” is a spontaneous “arousal from Above” that transcends dependence on any antecedent “arousal from below.”

As stated in the sacred Zohar,20 this [Tala Dibedulcha] is an expression of the supreme chochmah and the mocha setimaah of arich anpin; i.e., it is the level of chochmah within keter which entirely transcends the world.

Of this [level of chochmah and mocha setimaah], it is said in many places in the sacred Zohar that “through chochmah they are refined” and rectified 21.

and then, when by means of the “sanctification of the purifying waters,” Divine light is drawn down from this level, darkness is converted to light, that is, [to] the World of Tikkun,

which becomes refined and rectified by means of the mocha setimaah of arich anpin;

[i.e., the World of Tikkun is refined and rectified] from the World of Tohu and the breaking of the vessels [whose sparks] fell into [the Worlds of] Beriah, Yetzirah, and Asiyah, and so on, as is known.

The spiritual task of the Jew is to extract, refine, and elevate these sparks.

This is why [the Red Heifer] purifies one from defilement [contracted by contact] with a corpse,

even though this [corpse] is the ultimate degree [of impurity] and far, far lower than nogah.

For the “sanctification of the purifying waters” is drawn down from the supreme chochmah and the mocha setimaah of arich anpin, an illumination that transcends the world so utterly that it is able to transform the world’s darkness into light.

The Alter Rebbe will now explain how this relates to the passing of a tzaddik, for this likewise draws down a degree of illumination that utterly transcends the world, transforming its darkness into light and bringing about atonement for the sins of the generation.

Now, it is known 22 that abba (lit., “father,” a Kabbalistic name for the sefirah of chochmah) draws its sustenance from the eighth mazal.

I.e., the eighth in the Torah’s enumeration of the Thirteen Attributes of Divine Mercy,23 which correspond to the thirteen “tufts” of the celestial “beard,” the individual hairs of which are conduits for the emanation of a tenuous flow of life-force.

This 24 is the tuft of notzer chesed that appears in the above listing: notzer chesed la’alafim (“He guards chesed for thousands [of generations]”).

[The Hebrew word] notzer (“guards”) is composed of the same letters as [the Hebrew word] ratzon (“Divine favor”).

This is the et ratzon (“the time of Divine favor,” i.e., “the auspicious time”) that becomes revealed and radiates in a manifest way, from above downward, at the time of the passing of tzaddikim of stature,

who serve G d out of love, surrendering their soul to G d during their lifetime every evening and morning when reading the Shema.

For thereby they would elevate mayin nukvin (lit., “feminine waters”; i.e., they would initiate a spiritual arousal expressing their desire to receive a flow of Divine energy) to abba and imma (i.e., to chochmah and binah) during the Reading of the Shema, as is known.

(25The same applies to their study of the Torah, which derives from chochmah; this, too, results in an elevation of mayin nukvin toward chochmah.)

Thereby, the mayin duchrin (lit., the “masculine waters” which thereupon flow from above) were elicited and drawn down from the tuft of notzer chesed since it is from this Divine attribute that chochmah draws its sustenance, as stated above.

And, indeed, it is these [illuminations] that radiate in a manifest way at the time of the passing [of tzaddikim].

The illuminations that are drawn down through the self-sacrifice of tzaddikim during their lifelong recitation of the Shema and their Torah study become revealed at the time of their passing.

For as is known, all the effort of man, in which his soul toiled during his lifetime [and which remains] above, in a hidden and obscured state, is revealed and radiates in a manifest way, from above downward, at the time of his passing.

Thus, all the unseen spiritual effects of the tzaddik’s Reading of the Shema and of his Torah study are revealed in the world below at the time of his passing.

Now, by the illumination from the tuft of notzer chesed that is revealed at the time of the passing [of tzaddikim],

the chesed of G d radiates from world to world—from the World of Concealment down to the World of Revelation—over those who fear Him,26

and “effects salvations in the midst of the earth,”27 to atone for the sin of the generation,

even for the deliberate sins which are of the three impure kelipot that are inferior to nogah, for kelipat nogah can give rise only to unwitting sins, whose atonement is secured through sacrificial offerings.

For the mazal of notzer chesed is of the mochin setimin of arich anpin, i.e., the chochmah of keter, which is the source of the task of beirurim, the refinement of the material world by extracting and uplifting the Divine sparks within it.

The darkness incurred by the breaking of the vessels is thereby converted into the light of the World of Tikkun.

This light is therefore able to atone even for the deliberate sins that derive from the three impure kelipot—the lowest level that resulted from the breaking of the vessels.

This is not the case, though, with the sacrifices that are [offered] upon the altar.

They atone only for inadvertent sins, which come about because of the strengthening of the animal soul [whose life-force derives] from nogah,

as is stated in Likkutei Torah of the Arizal, Parashat Vayikra.

This, then, is why [the passage concerning Miriam] was adjoined expressly to the passage concerning the Red Heifer:

“[To teach you that] just as the Heifer [effects atonement, so does the passing of the righteous].”

The Yalkut, Parashat Shemini, [for “the Heifer”] reads “the waters of purification….”

 This is more in keeping with the explanation provided above, for the Red Heifer’s atonement and its impact on the three impure kelipot is not a result of burning the Heifer, which is spiritually symbolic of elevation, but a result of the “sanctification of the purifying waters,” an act which draws down benefactions from above, just as water flows downward from above—from supernal holiness and chochmah of keter, the source of refinement and purification.

FOOTNOTES

1. Note by the Rebbe: “See the ‘Approbation of the…sons…of the…author’ which appears at the beginning of the Tanya [and which states that they were responsible for arranging the manuscript letters of Iggeret Hakodesh for publication].”

2. Cf. II Kings 4:9.

3. This is similar to the metaphors used by the Sages in Berachot 28b to denote resounding scholarship.

4. Note by the Rebbe: “In the year 5566 [1806].”

5. Numbers 20:1 ff.

6. Ibid., ch. 19.

7. Moed Katan 28a.

8. S.v. Mah parah. See also Rashi on the beginning of Parashat Chukat.

9. Cf. Rashi on Numbers 19:3, based on Yoma 68a.

10. Cf. Rashi on verse 9, based on Avodah Zarah 23b and Chullin 11a.

11. In the Glosses and Emendations, the Rebbe places this phrase in parentheses. Following this phrase, the text states that a variant ms. omits six of the Hebrew words here, translated as “the three camps, except that the Torah calls it a sin-offering.” In the original Yiddish edition of Lessons in Tanya, the Rebbe refers the reader to the “Important Notification” (Modaah Rabbah) at the beginning of the edition of 5660 [1900], which states that Iggeret Hakodesh was carefully proofread against various mss. for that edition, which was not the case with earlier printings.

12. Note by the Rebbe: “Concerning the text which follows, see at length in Likkutei Torah, beginning of Parashat Chukat.”

13. I, 64b.

14. Likkutei Torah of the Arizal, Parashat Vayikra.

15. Bechaye, Parashat Terumah 25:10, et al.

16. Note by the Rebbe: “So it is explained here. But see Likkutei Torah, Chukat, loc. cit., especially the conclusion of the passage beginning Tosefet Biur on the maamar beginning Veyikchu Eilecha (61b) [where the Alter Rebbe explains that the cedar wood and the hyssop relate to the avodah of elevation whereas only the addition of the waters is an avodah of drawing Divine energy downward].”

17. Parah, ch. 6.

18. Numbers 11:7 and Exodus 16:13.

19. Genesis 2:6.

20. Cf. Zohar III, 128b.

21. Gloss of the Rebbe to Likkutei Biurim L’Tanya by Rabbi Yehoshua Korf: “See Torah Or, Parashat Bereishit, the discourse beginning Vayomer…Hein Ha’adam; ibid., Megillat Esther, the discourse beginning Uvevoah; in the supplements there, the discourse beginning L’Havin Inyan Chalav U’Dvash, sec. 2. See also Zohar II, 254b; Etz Chaim, Portal 18, sec. 5; Mavo She’arim, Shaar 5, 1:2; Sefer Hamitzvot by the Tzemach Tzedek, Issur Avodat Baal-Mum; et al.—where these contradictions are resolved.”

22. Etz Chaim, Portal 16, ch. 6; et al.

23. Exodus 34:6-7.

24. Text here follows the Rebbe’s Table of Corrections.

25. Parentheses are in the original text.

26. Cf. Psalms 103:17.

27. Cf. op. cit. 74:12.

By Rabbi Schneur Zalman of Liadi, elucidated by Rabbi Yosef Wineberg

Elucidations translated from Yiddish by Rabbi Levy Wineberg and Rabbi Sholom B. Wineberg. Edited by Uri Kaploun.

Published and copyright by Kehot Publication Society, all rights reserved.

 

And…… to all Jews and Ephraimites:

Pirkei Avot 6:10

Dr. Joshua Kulp


חֲמִשָּׁה קִנְיָנִים קָנָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְעוֹלָמוֹ, וְאֵלּוּ הֵן, תּוֹרָה קִנְיָן אֶחָד, שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד, אַבְרָהָם קִנְיָן אֶחָד, יִשְׂרָאֵל קִנְיָן אֶחָד, בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד. תּוֹרָה מִנַּיִן, דִּכְתִיב (משלי ח), ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז. שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (ישעיה סו), כֹּה אָמַר ה' הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי אֵי זֶה בַיִת אֲשֶׁר תִּבְנוּ לִי וְאֵי זֶה מָקוֹם מְנוּחָתִי, וְאוֹמֵר (תהלים קד) מָה רַבּוּ מַעֲשֶׂיךָ ה' כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ. אַבְרָהָם קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (בראשית יד), וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ. יִשְׂרָאֵל קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (שמות טו), עַד יַעֲבֹר עַמְּךָ ה' עַד יַעֲבֹר עַם זוּ קָנִיתָ, וְאוֹמֵר (תהלים טז) לִקְדוֹשִׁים אֲשֶׁר בָּאָרֶץ הֵמָּה וְאַדִּירֵי כָּל חֶפְצִי בָם. בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (שמות טו), מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ ה' מִקְּדָשׁ ה' כּוֹנְנוּ יָדֶיךָ. וְאוֹמֵר (תהלים עח) וַיְבִיאֵם אֶל גְּבוּל קָדְשׁוֹ הַר זֶה קָנְתָה יְמִינוֹ:

Five possessions did the Holy Blessed One, set aside as his own in this world, and these are they: The Torah, one possession; Heaven and earth, another possession; Abraham, another possession; Israel, another possession; The Temple, another possession. 1a) The Torah is one possession. From where do we know this? Since it is written, “The Lord possessed (usually translated as ‘created’) me at the beginning of his course, at the first of His works of old” (Proverbs 8:22). 2a) Heaven and earth, another possession. From where do we know this? Since it is said: “Thus said the Lord: The heaven is My throne and the earth is My footstool; Where could you build a house for Me, What place could serve as My abode? (Isaiah 66:1) And it says: “How many are the things You have made, O Lord; You have made them all with wisdom; the earth is full of Your possessions” (Psalms 104:24). 3a) Abraham is another possession. From where do we know this? Since it is written: “He blessed him, saying, “Blessed by Abram of God Most High, Possessor of heaven and earth” (Genesis 15:19). 4a) Israel is another possession. From where do we know this? Since it is written: “Till Your people cross over, O Lord, Till Your people whom You have possessed” (Exodus 15:16). And it says: “As to the holy and mighty ones that are in the land, my whole desire (possession) is in them” (Psalms 16:3). 5a) The Temple is another possession. From where do we know this? Since it is said: “The sanctuary, O lord, which your hands have established” (Exodus 15:17”, And it says: “And He brought them to His holy realm, to the mountain, which His right hand had possessed” (Psalms 78:54).

 

I like to call out to all my Jewish friends:

Zechariah 8:23

 

23So said the Lord of Hosts: In those days, when ten men of all the languages of the nations shall take hold of the skirt of a Jewish man, saying, "Let us go with you, for we have heard that God is with you."		כגכֹּֽה־אָמַר֘ יְהֹוָ֣ה צְבָאוֹת֒ בַּיָּמִ֣ים הָהֵ֔מָּה אֲשֶׁ֚ר יַֽחֲזִ֙יקוּ֙ עֲשָׂרָ֣ה אֲנָשִׁ֔ים מִכֹּ֖ל לְשֹׁנ֣וֹת הַגּוֹיִ֑ם וְֽהֶחֱזִ֡יקוּ בִּכְנַף֩ אִ֨ישׁ יְהוּדִ֜י לֵאמֹ֗ר נֵֽלְכָה֙ עִמָּכֶ֔ם כִּ֥י שָׁמַ֖עְנוּ אֱלֹהִ֥ים עִמָּכֶֽם:
ten men: from the seventy nations. This equals seven hundred for each corner. For the four corners of the tallith there will be two thousand and eight hundred.		עשרה אנשים: משבעים לשון הרי שבע מאות לכל כנף וכנף הרי לד' כנפי הטלית אלפים ושמונ' מאו':

That may come in fulfillment in our days:

Our souls are bearing the ‘sparks’ (divine aspects) of Messiah.

It is forbidden to pray to bow down to any other (god), and/or messiah, and/or before any image or to lift up a human being as a god…… or to put any other (god), and/or messiah, and/or any image before or instead or between HaShem and us. ('It suf')

“The redemption will come about only through the study of the Torah. And the essential redemption depends upon the study of the Kabbalah” According to: R. ELIYAHU, THE VILNA GAON (Evven Shelemah (a ‘complete, without defect stone’) 11:3)

When Yehuda and Ephraim come to unity (again) Messiah Ben Joseph 'died' and Messiah Ben David shall be revealed and anointed by the Israeli people as the Messiah-King of Israel. As YeshaYahu is teaching:

Isa 11:9 – 16 They do no evil nor destroy in all My set-apart mountain, for the earth shall be filled with the knowledge of Adonai as the waters cover the sea.

Rashi: knowledge of the Lord: [lit.] to know the Lord.

10 And on that day, there shall be a Root of Yishai, standing as a banner to the people. Unto Him the nations shall seek, and His rest shall be esteem.

Rashi: as a banner for peoples: that peoples should raise a banner to gather to him.

11 And it shall be in that day that Adonai sets His hand again a second time to recover the remnant of His people who are left, from Ashshur and from Mitsrayim, from Pathros and from Kush, from Ěylam and from Shin‛ar, from Ḥamath and from the islands of the sea.

Rashi: a second time: Just as he acquired them from Egypt, when their redemption was absolute, without subjugation, but the redemption preceding the building of the Second Temple is not counted, since they were subjugated to Cyrus.

and from the islands of the sea: the islands of the Kittim, the Romans, the descendants of Esau.

And he shall raise a banner: Perka, perche in O.F. [i.e., the verse is literally referring to the pole upon which the banner is attached.] And it shall be for a sign to gather to him and to bring the exiles of Israel to Him as a present.

12 And He shall raise a banner for the nations, and gather the outcasts of Yisra’ěl, and assemble the dispersed of Yehuḏa from the four corners of the earth.

13 And the envy of Ephrayim shall turn aside, and the adversaries of Yehuḏa be cut off. Ephrayim shall not envy Yehuḏa, and Yehuḏa not trouble Ephrayim.

Rashi: Ephraim shall not envy Judah: The Messiah, the son of David, and the Messiah, the son of Joseph, shall not envy each other.

14 But they shall fly down upon the shoulder of the Philistines toward the west; together they plunder the people of the east, their hand stretching forth on Eḏom and Mo’aḇ, and the children of Ammon shall be subject to them.

Rashi: And they shall fly of one accord against the Philistines in the west: Heb. בְכָתֵף. Israel will fly and run of one accord against the Philistines who are in the west of Eretz Israel and conquer their land. [כָּתֵף, lit. a shoulder, is used in this case to denote unity. The word שֶׁכֶם, also lit. a shoulder, is used in a similar sense.] Comp. (Hoshea 6:9) “They murder on the way in unison (שֶׁכְמָה) ”; (Zeph. 3:9) “One accord (שְׁכֶם אֶחָד).” And so did Jonathan rendered it: And they shall join in one accord to smite the Philistines who are in the west.

and the children of Ammon shall obey them: As the Targum states: Will hearken to them. They will accept their commandments over them.

15 And Adonai shall put under the ban the tongue of the Sea of Mitsrayim, and He shall wave His hand over the River with the might of His Spirit, and shall strike it in the seven streams, and shall cause men to tread it in sandals.

Rashi: And… shall dry up: [lit. shall cut off] to dry it, so that the exiles of Israel will pass through it from Egypt.

over the river: The Euphrates River, for the exiles from Assyria to cross.

with the strength of His wind: Heb. בַּעְיָם. This is hapax legomenon in Scripture, and according to the context it can be interpreted as “with the strength of His wind.”

into seven streams: into seven segments, for the aforementioned seven exiles: from Assyria and from Egypt, etc. Those from the islands of the sea are not from that side.

and He shall lead: the exiles within it.

with shoes: on dry land.

16 And there shall be a highway for the remnant of His people, those left from Ashshur, as it was for Yisra’ěl in the day when he came up from the land of Mitsrayim.

Rashi: And there shall be a highway: in the midst of the water for the remnant of His people.

Please Judah if a righteous gentile tries ‘to grasp your ‘tsi-sit’ and say:  "Let me go with you, for I have heard that God is with you." Open your heart for him/her and share all our Torah. The Torah of Moshe Rabbeinu as it is written and spared and is teaches in the Tanach and all scripture of Rabbinical Judaism………

Read my story: 

Ariel your Representee, Representee of Ephraim and adviser (not a rabbi but friendly adviser) of Bet Yisrael international on the Har HaBayit.

Please contact me for further questions: Telegram https://t.me/ArielRepresentative WhatsApp: +972 54-568-3031 Email: vicepresident@beityisraelinternational.com

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