Emai letter 6-25-2023 Sent to The Ministry of Foreign Affairs in Israel

 Emai letter 6-25-2023 Sent to The Ministry of Foreign Affairs in Israel

Jerusalem IL 6-24-2023

To: The Ministry of Foreign Affairs


Representative of Bet Yisrael:

Ariel van Kessel (Co-Founder)

Israeli citizen Teuda Zuhit

Website: Har HaBait Jewish Sovereign for all Israel

President of Bet Yisrael:

Gaddi Linga Murthy (Founder)

Beit Yisrael Address:

Beit Yisrael International Office


In 2014, Gaddi, who became a very good friend of my invited me to visit him in India, Hyderabad. And introduced me to many ‘lost Tribes of Israel’ people. I went to Mumbi in Maharashtra, Hyderabad in Andhra Pradesh, Bangalore in Karnataka, Calcutta in West Bengal, Aizawl in Mizoram, Imphal in Manipur, Delhi in Haryana, Srinagar in Jammu and Kashmir. In different trips. On the end of my first trip, I told Gaddi: ‘You must ‘create’ an organization here in India…… On my trips in India, I met many, many people. When I looked in their eyes….. I saw that they were with us when we were in Egypt, had the same experience in the desert where Moshe Rabbeinu received the Torah. The same fore parents as we have but ‘covered up’ deep, deep in their souls. All with different culture and religious ‘back-ground’…….

After my first trip Gadi started to create the organization Bet Yisrael International. Most of our contact is through video calls. Ones in the week I go up the Har Habayit (here in Jerusalem) through a video call they bring their prayers….. Gaddi prays on front of them the WatchMen Prayer. In some way like the Jewish Amida Prayer….. Many people of Bet Yisrael International study our Oral Law in two languages Hebrew-English and read everyday on their end of their daily Torah study a Siman from the ‘Kitzur Shulchan Arukh’ in Hebrew-English.

Their ‘desire’ is to develop in all freedom (independent) outside the modern state of Israel, 'restoring' 'the kingdom' of Ephraim and to find their future place near the Jews in Love to their Jewish Brothers and Sisters. They understand the ‘way of the Righteous Gentile’ (Example the book: 'The Path of the Righteous Gentile' by by Chaim Clorfene (Author), Yakov Rogalsky (Author)). But go a big step further.

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) likes to become as non-profit a international 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) Prayer and Hope is to develop into a mighty independent nation. They are Praying: That all the gates to the Har HaBait shall 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. That the Har HaBait shall become completely under Jewish Security and to be open (under Jewish guidance) for all peoples. And that all areas West of the Jordan River shall become completely Jewish (Judah) Sovereign.

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

Yeshayahu 11......

12And He shall raise a banner to the nations, and He shall gather the lost of Israel, and the scattered ones of Judah He shall gather from the four corners of the earth. יבוְנָשָֹ֤א נֵס֙ לַגּוֹיִ֔ם וְאָסַ֖ף נִדְחֵ֣י יִשְׂרָאֵ֑ל וּנְפֻצ֚וֹת יְהוּדָה֙ יְקַבֵּ֔ץ מֵֽאַרְבַּ֖ע כַּנְפ֥וֹת הָאָֽרֶץ:
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. נשא נס: פירקא בלע"ז והיה לאות לקבוץ אליו ולהביא את גליות ישראל מנחה לו:
13And the envy of Ephraim shall cease, and the adversaries of Judah shall be cut off; Ephraim shall not envy Judah, nor shall Judah vex Ephraim. יגוְסָ֙רָה֙ קִנְאַ֣ת אֶפְרַ֔יִם וְצֹֽרְרֵ֥י יְהוּדָ֖ה יִכָּרֵ֑תוּ אֶפְרַ֙יִם֙ לֹֽא־יְקַנֵּ֣א אֶת־יְהוּדָ֔ה וִֽיהוּדָ֖ה לֹֽא־יָצֹ֥ר אֶת־אֶפְרָֽיִם:
Ephraim shall not envy Judah: The Messiah, the son of David, and the Messiah, the son of Joseph, shall not envy each other. אפרים לא יקנא את יהודה: משיח בן יוסף ומשיח בן דוד לא יקנאו זה בזה:
14And they shall fly of one accord against the Philistines in the west, together they shall plunder the children of the East; upon Edom and Moab shall they stretch forth their hand, and the children of Ammon shall obey them. ידוְעָפ֨וּ בְכָתֵ֚ף פְּלִשְׁתִּים֙ יָ֔מָּה יַחְדָּ֖ו יָבֹ֣זּוּ אֶת־בְּנֵי־קֶ֑דֶם אֱד֚וֹם וּמוֹאָב֙ מִשְׁל֣וֹחַ יָדָ֔ם וּבְנֵ֥י עַמּ֖וֹן מִשְׁמַעְתָּֽם:
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 render it: And they shall join in one accord to smite the Philistines who are in the west. ועפו בכתף פלשתים ימה: יעופו וירוצו ישראל שכם אחד על הפלשתים אשר הם במערבה של ארץ ישראל ויכבש את ארצם כמו דרך ירצחו שכמה (הושע ו׳:ט׳) שכם אחד (צפניה ג) וכן ת"י ויתחברון כתף חד למימחי פלישתאי די במערבא:
and the children of Ammon shall obey them: As the Targum states: Will hearken to them. They will accept their commandments over them. ובני עמון משמעתם: כתרגומו ישתמעון להון, מקבלין מצותם עליהם:
15And the Lord shall dry up the tongue of the Egyptian Sea, and He shall lift His hand over the river with the strength of His wind, and He shall beat it into seven streams, and He shall lead [the exiles] with shoes. טווְהֶֽחֱרִ֣ים יְהֹוָ֗ה אֵת לְשׁ֣וֹן יָם־מִצְרַ֔יִם וְהֵנִ֥יף יָד֛וֹ עַל־הַנָּהָ֖ר בַּעְיָ֣ם רוּח֑וֹ וְהִכָּ֙הוּ֙ לְשִׁבְעָ֣ה נְחָלִ֔ים וְהִדְרִ֖יךְ בַּנְּעָלִֽים:
And… shall dry up: [lit. shall cut off] to dry it, so that the exiles of Israel will pass through it from Egypt. והחרים: ליבשו כדי שיעברו בו גליות ישראל ממצרים:
over the river: The Euphrates River, for the exiles from Assyria to cross. על הנהר: נהר פרת לעבור בו גליות אשור:
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.” בעים רוחו: אין לו דמיון במקרא ולפי הענין יפתר בחוזק רוחו:
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. לשבעה נחלים: לשבע גזרים לעבור בו שבע גליות האמורות למעלה מאשור וממצרים וגו', ומאיי הים אינו מאותו צד:
and He shall lead: the exiles within it. והדריך: בתוכו את הגליות:
with shoes: on dry land. בנעלים: ביבשה:
16And there shall be a highway for the remnant of His people who remain from Assyria, as there was for Israel on the day they went up from the land of Egypt. טזוְהָֽיְתָ֣ה מְסִלָּ֔ה לִשְׁאָ֣ר עַמּ֔וֹ אֲשֶׁ֥ר יִשָּׁאֵ֖ר מֵֽאַשּׁ֑וּר כַּֽאֲשֶׁ֚ר הָֽיְתָה֙ לְיִשְׂרָאֵ֔ל בְּי֥וֹם עֲלֹת֖וֹ מֵאֶ֥רֶץ מִצְרָֽיִם:
And there shall be a highway: in the midst of the water for the remnant of His people. והיתה מסילה: בתוך המים לשאר עמו:

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 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:


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).

My question to you: Is it possible within Israeli Law that the non-profit 
Beit Yisrael International @registered (Regd. no: 26538), in Telangana, India. Can become an International non-profit organization with her head-office plus an bank account etc. in Jerusalem?
If it is possible, can you give me the information, how much it cost and how the do that within Israeli Law?

kind regards,

Representative of Bet Yisrael:

Ariel van Kessel (Co-Founder)

Israeli citizen Teuda Zuhit מס 

Website: Har HaBait Jewish Sovereign for all Israel

Ps. You can find a copy of this email (without addresses) on our website: 


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