For Yehudah (Jews) and Ephraim (The Lost Sheep from the House of Israel) it is the same, if they like to become Israeli.

 For Yehudah (Jews) and Ephraim (The Lost Sheep from the House of Israel) it is the same, if they like to become an Israeli.

For Yehudah (Jews) and Ephraim (The Lost Sheep from the House of Israel) it is the same, if they like to become an Israeli.
Together, Yehuda and Ephraim, we dedicate our learning in memory of the lives lost, and with prayers for the safe return of those held captive and for everyone affected by the ongoing violence in Israel. Everyday soldiers die. Please Pray that we stop the 'old politic' game and that the fighting goes on until all Eretz Yisrael is Jewish Sovereign and all terrorists are dead in and around Eretz Yisrael! Eretz Yisrael completely liberated.....! Then let us start to Pray and to talk about a new government system in Eretz Yisrael! That every Jew and non-Jew has to accept and respect Jewish Law. Voting's yes, but a new high Court system, a Sanhedrin, the Great Sanhedrin and the smaller Sanhedrin’s...... Jewish Law in all Eretz Yisrael. Praying for the Restoration of the Kingdom of Ephraim her unification with Yehuda so that we may become a real blessing for the whole world as it was in the time of the Kingdom of HaMeleg David.
THE 10 = 613 + 7 Mitzvot

The 10 = 613 + 7 Mitzvot

Notice the phrase the Ten Commandments, which reads:  Elohim spoke all these words [devarim], saying (see Exodus 20:1). The Hebrew word for commandments is mitzvot, while the Torah here refers to these commandments as devarim, a Hebrew word meaning words or statements. So, it would be more accurate to say that the Jewish people received the Ten Statements at Mount Sinai, not the Ten Commandments.

Indeed, there are actually 613 Mitzvot in the Torah, not just 10!

So, you might ask, if there are 613 Mitzvot in the Torah, why were these ten singled out at Mount Sinai?

Most Bible commentators explain that these ten statements are actually ten principles of Judaism which incorporate within them the rest of the Torah Mitzvot.

Indeed, Rashi, in his commentary to Exodus 24:12, cites Saadia Gaon who composed a special poem of the 613 Mitzvot called Azharos in which he specified which of the 613 Mitzvot are connected to each of the Ten Statements.


12And the Lord said to Moses, "Come up to Me to the mountain and remain there, and I will give you the stone tablets, the Law and the commandments, which I have written to instruct them."


יבוַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־משֶׁ֗ה עֲלֵ֥ה אֵלַ֛י הָהָ֖רָה וֶֽהְיֵה־שָׁ֑ם וְאֶתְּנָ֨ה לְךָ֜ אֶת־לֻחֹ֣ת הָאֶ֗בֶן וְהַתּוֹרָה֙ וְהַמִּצְוָ֔ה אֲשֶׁ֥ר כָּתַ֖בְתִּי לְהֽוֹרֹתָֽם:

And the Lord said to Moses: After the giving of the Torah.


וַיֹּאמֶר ה' אֶל־משֶׁה: לְאַחַר מַתַּן תּוֹרָה:

Come up to Me to the mountain and remain there: for forty days.


עֲלֵה אֵלַי הָהָרָה וֶֽהְיֵה־שָׁם: אַרְבָּעִים יוֹם:

the stone tablets, the Law and the commandments, which I have written to instruct them: All 613 mitzvoth are included in the Ten Commandments. In the “Azharoth” that he composed for each commandment [of the Ten], Rabbenu Saadiah [Gaon] explained the mitzvoth dependent upon it [each commandment]. [from Jonathan, Num. Rabbah 13:16]


אֶת־לֻחֹת הָאֶבֶן וְהַתּוֹרָה וְהַמִּצְוָה אֲשֶׁר כָּתַבְתִּי לְהֽוֹרֹתָֽם: כָּל שֵׁשׁ מֵאוֹת וּשְׁלֹשׁ עֶשְׂרֵה מִצְווֹת בִּכְלַל עֲשֶׂרֶת הַדִּבְּרוֹת הֵן, וְרַבֵּנוּ סְעַדְיָה פֵּרֵשׁ בָּאַזְהָרוֹת שֶׁיָּסַד לְכָל דִּבּוּר וְדִבּוּר מִצְווֹת הַתְּלוּיוֹת בּוֹ:

So, we see that it is not really the 10 Mitzvot but the 10 = 613 Mitzvot.

This idea that the entire Torah with all its Mitzvot is contained within these ten statements is hinted at in the text itself in an amazing way:

The Midrash in Bamidbar Rabbah (13:15) writes that there are exactly 613 letters from the very first words of the Ten Mitzvot, I am Adonai, your Elohim, until the last two words asher rayacha! (see Exodus 20:2-14). [The Midrash adds that the additional 7 letters in the words asher rayacha correspond to the Seven Days of Creation and teach us that Elohim only created this world for the sake of His Torah and its Mitzvot.]

For the Israeli,


Numbers 9:14 If a proselyte dwells with you, and he makes a Passover sacrifice to the Lord, according to the statutes of the Passover sacrifice and its ordinances he shall make it. One statute shall apply to you, to the proselyte and to the native-born citizen.


ידוְכִֽי־יָג֨וּר אִתְּכֶ֜ם גֵּ֗ר וְעָ֤שָׂה פֶ֨סַח֙ לַֽיהֹוָ֔ה כְּחֻקַּ֥ת הַפֶּ֛סַח וּכְמִשְׁפָּט֖וֹ כֵּ֣ן יַֽעֲשֶׂ֑ה חֻקָּ֤ה אַחַת֙ יִֽהְיֶ֣ה לָכֶ֔ם וְלַגֵּ֖ר וּלְאֶזְרַ֥ח הָאָֽרֶץ:

If a proselyte dwells with you, and he makes a Passover sacrifice: I might think that anyone who converts should immediately make a Passover sacrifice. Therefore, Scripture teaches us, “One statute [shall apply to you, to the proselyte and to the native-born citizen].” And this is its meaning: If a proselyte dwells with you, and he comes (Reggio ed. - and the time comes) to make a Passover sacrifice with his friends, “according to the statutes of the Passover sacrifice and its ordinances he shall make it.” - [Sifrei Beha’alothecha 1:30]


וְכִֽי־יָגוּר אִתְּכֶם גֵּר וְעָשָׂה פֶסַח: יָכוֹל כָּל הַמִּתְגַּיֵּר יַעֲשֶׂה פֶסַח מִיָּד, תַּלְמוּד לוֹמָר "חֻקָּה אַחַת" וְגוֹ', אֶלָּא כָּךְ מַשְׁמָעוֹ — "וְכִי יָגוּר אִתְּכֶם גֵּר" וּבָא לַעֲשׂוֹת פֶּסַח עִם חֲבֵרָיו, "כְּחֻקַּת הַפֶּסַח וּכְמִשְׁפָּטוֹ יַעֲשֶׂה" (ספרי):


Numbers 14:14 If a proselyte resides with you, or those among you in future generations, and he offers up a fire offering of pleasing fragrance to the Lord, as you make it, so shall he make it.


ידוְכִֽי־יָגוּר֩ אִתְּכֶ֨ם גֵּ֜ר א֤וֹ אֲשֶֽׁר־בְּתֽוֹכְכֶם֙ לְדֹרֹ֣תֵיכֶ֔ם וְעָשָׂ֛ה אִשֵּׁ֥ה רֵֽיחַ־נִיחֹ֖חַ לַֽיהֹוָ֑ה כַּֽאֲשֶׁ֥ר תַּֽעֲשׂ֖וּ כֵּ֥ן יַֽעֲשֶֽׂה:

15 One rule applies to the assembly, for yourselves and for the proselyte who resides [with you]; one rule applies throughout your generations just as [it is] for you, so [it is] for the proselyte, before the Lord.


טוהַקָּהָ֕ל חֻקָּ֥ה אַחַ֛ת לָכֶ֖ם וְלַגֵּ֣ר הַגָּ֑ר חֻקַּ֤ת עוֹלָם֙ לְדֹרֹ֣תֵיכֶ֔ם כָּכֶ֛ם כַּגֵּ֥ר יִֽהְיֶ֖ה לִפְנֵ֥י יְהֹוָֽה:

just as [it is] for you, so [it is] for the proselyte: Heb. כָּכֶם כַּגֵּר, lit., like you like the proselyte, just as it for you, so it is for the proselyte. This is the style of the Hebrew language; “like the garden of the Lord, like the Land of Egypt” (Gen. 13:10) [meaning] so was the Land of Egypt [like the garden of the Lord] (Compare Rashi on Gen. 13:10); “like me, like you, like my people, like your people” (I Kings. 22:4) [meaning, I am like you, and your people like my people].


כָּכֶם כַּגֵּר: כְּמוֹתְכֶם כֵּן גֵּר, וְכֵן דֶּרֶךְ לְשׁוֹן עִבְרִית, "כְּגַן ה' כְּאֶרֶץ מִצְרַיִם" (בראשית י"ג) — כֵּן אֶרֶץ מִצְרַיִם, "כָּמוֹנִי כָמוֹךָ כְּעַמִּי כְעַמֶּךָ" (מלכים א כ"ב):

16 There shall be one law and one ordinance for you and the proselyte who resides [with you].


טזתּוֹרָ֥ה אַחַ֛ת וּמִשְׁפָּ֥ט אֶחָ֖ד יִֽהְיֶ֣ה לָכֶ֑ם וְלַגֵּ֖ר הַגָּ֥ר אִתְּכֶֽם:

The Rema in Torat HaOlah (3:38) offers a different interpretation. He writes that the 620 letters in the Ten Mitzvot correspond to the 613 Mitvot of the Torah plus the seven main Rabbinical commandments, which are: (1) Celebration of Chanukah; (2) Celebration of Purim; (3) Laws of Eiruv (carrying on Shabbos); (4) Washing the hands for bread; (5) Lighting Shabbos candles; (6) Recitation of the prayer of praise called Hallel on festive occasions; (7) Reciting a blessing before performing a mitzvah or partaking of food.

So, we see that it is not really the 10 = 613 but the 10 = 613 + 7 Mitzvot.



“All that Adonai has spoken we shall do and obey.” Why?

To understand this, we are complete depended on the knowledge that our Rabbi’s received when Mosheh Rabbeinu was teaching us:

7And he took the Book of the Covenant and read it within the hearing of the people, and they said, "All that the Lord spoke we will do, and we will hear."

זוַיִּקַּח֙ סֵ֣פֶר הַבְּרִ֔ית וַיִּקְרָ֖א בְּאָזְנֵ֣י הָעָ֑ם וַיֹּ֣אמְר֔וּ כֹּ֛ל אֲשֶׁר־דִּבֶּ֥ר יְהֹוָ֖ה נַֽעֲשֶׂ֥ה וְנִשְׁמָֽע:

What they wrote down the Talmudic studies, what we call – ‘The Oral Law’ -.
You cannot find it anywhere else. Please read it good what our Rabbis are telling us?
Deu 30:1-20,

1And it will be, when all these things come upon you the blessing and the curse which I have set before you that you will consider in your heart, among all the nations where the Lord your God has banished you,

אוְהָיָה֩ כִֽי־יָבֹ֨אוּ עָלֶ֜יךָ כָּל־הַדְּבָרִ֣ים הָאֵ֗לֶּה הַבְּרָכָה֙ וְהַקְּלָלָ֔ה אֲשֶׁ֥ר נָתַ֖תִּי לְפָנֶ֑יךָ וַֽהֲשֵֽׁבֹתָ֙ אֶל־לְבָבֶ֔ךָ בְּכָ֨ל־הַגּוֹיִ֔ם אֲשֶׁ֧ר הִדִּיחֲךָ֛ יְהֹוָ֥ה אֱלֹהֶ֖יךָ שָֽׁמָּה:

2and you will return to the Lord, your God, with all your heart and with all your soul, and you will listen to His voice according to all that I am commanding you this day you and your children,

בוְשַׁבְתָּ֞ עַד־יְהֹוָ֤ה אֱלֹהֶ֨יךָ֙ וְשָֽׁמַעְתָּ֣ בְקֹל֔וֹ כְּכֹ֛ל אֲשֶׁר־אָֽנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם אַתָּ֣ה וּבָנֶ֔יךָ בְּכָל־לְבָבְךָ֖ וּבְכָל־נַפְשֶֽׁךָ:

3then, the Lord, your God, will bring back your exiles, and He will have mercy upon you. He will once again gather you from all the nations, where the Lord, your God, had dispersed you.

גוְשָׁ֨ב יְהֹוָ֧ה אֱלֹהֶ֛יךָ אֶת־שְׁבֽוּתְךָ֖ וְרִֽחֲמֶ֑ךָ וְשָׁ֗ב וְקִבֶּצְךָ֙ מִכָּל־הָ֣עַמִּ֔ים אֲשֶׁ֧ר הֱפִֽיצְךָ֛ יְהֹוָ֥ה אֱלֹהֶ֖יךָ שָֽׁמָּה:

The Lord, your God, will bring back your exiles: 
Heb. וְשָׁב, lit., The Lord, your God, will (Himself) return (with) your exiles. [That is, the verb שָׁב is in the simple conjugation. Now, since we understand the verse to mean: “The Lord your God will bring back your exiles,”] Scripture should have written, וְהֵשִׁיב ה׳ אֶת שְׁבוּתְךָ [with the verb וְהֵשִׁיב being in the causative conjugation, meaning “to bring back”]. But [although the meaning of the verse is indeed, “The Lord, your God, will bring back your exiles,”] our Rabbis learned from [the simple conjugation of the verb] here [which alludes to God Himself returning], that the Shechinah resides among Israel, as it were, in all the misery of their exile, and when the Jews are redeemed [from their exile], God writes [in Scripture an expression of] redemption for Himself [to allude to the fact that He has also been redeemed, as it were,] so that He Himself returns along with Israel’s exiles (Meg. 29a). A further [lesson] may be learned [from the unusual form of the verb which expresses “to bring back the exiles”]: The day on which Israel’s exiles will be gathered is so monumental and [this ingathering] will be such a difficult [procedure, as it were], that it is as though God Himself must literally take each individual Jew with His very hands, [taking him] out of his place [in exile. We see] the same concept [brought up in Scripture,] when the verse says, “And you will be gathered up, one by one, O children of Israel” (Isa. 27:12). [That verse refers to the ingathering of Israel’s exiles from Babylon. However,] we find this [idea] also regarding the [ingathering of] exiles from the other nations, as the verse says, “And I shall bring back the exiles of Moab (וְשַׁבְתִּי שְׁבוּת מוֹאָב)” (Jer. 48:47).

ושב ה' אלהיך את שבותךהיה לו לכתוב והשיב את שבותך, רבותינו למדו מכאן שהשכינה כביכול שרויה עם ישראל בצרת גלותם, וכשנגאלין הכתיב גאולה לעצמו, שהוא ישוב עמהם. ועוד יש לומר, שגדול יום קבוץ גליות ובקושי, כאלו הוא עצמו צריך להיות אוחז בידיו ממש איש איש ממקומו, כענין שנאמר (ישעיה כז, יב) ואתם תלקטו לאחד אחד בני ישראל, ואף בגליות שאר האומות מצינו כן (ירמיהו מח מז) ושבתי שבות מואב:


10when you obey the Lord, your God, to observe His commandments and His statutes written in this Torah scroll, [and] when you return to the Lord, your God, with all your heart and with all your soul.

יכִּ֣י תִשְׁמַ֗ע בְּקוֹל֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ לִשְׁמֹ֤ר מִצְו‍ֹתָיו֙ וְחֻקֹּתָ֔יו הַכְּתוּבָ֕ה בְּסֵ֥פֶר הַתּוֹרָ֖ה הַזֶּ֑ה כִּ֤י תָשׁוּב֙ אֶל־יְהֹוָ֣ה אֱלֹהֶ֔יךָ בְּכָל־לְבָֽבְךָ֖ וּבְכָל־נַפְשֶֽׁךָ:

11For this commandment which I command you this day, is not concealed from you, nor is it far away.

יאכִּ֚י הַמִּצְוָ֣ה הַזֹּ֔את אֲשֶׁ֛ר אָֽנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם לֹֽא־נִפְלֵ֥את הִוא֙ מִמְּךָ֔ וְלֹֽא־רְחֹקָ֖ה הִֽוא:

is not concealed from you: 
לֹא-נִפְלֵאת. It is not concealed from you, just as it is said: כִּי יִפָּלֵא (Deut. 17:8), [which the Targum renders as:] אֲרִי יִתְכְּסֵי [lit.,“(If the matter) is concealed”]; similarly, the verse, וַתֵּרֶד פְּלָאִים (Lam. 1:9), [which means,] “she went down into concealment,” [i.e.,] she was covered and considered [as if] hidden.

לא נפלאת היא ממךלא מכוסה היא ממך, כמו שנאמר (דברים יז, ח) כי יפלא ארי יתכסי, (איכה א, ט) ותרד פלאים, (איוב מ, יג) ותרד במטמוניות, מכוסה חבוש בטמון:

12It is not in heaven, that you should say, "Who will go up to heaven for us and fetch it for us, to tell [it] to us, so that we can fulfill it?"

יבלֹ֥א בַשָּׁמַ֖יִם הִ֑וא לֵאמֹ֗ר מִ֣י יַֽעֲלֶה־לָּ֤נוּ הַשָּׁמַ֨יְמָה֙ וְיִקָּחֶ֣הָ לָּ֔נוּ וְיַשְׁמִעֵ֥נוּ אֹתָ֖הּ וְנַֽעֲשֶֽׂנָּה:


It is not in heaven: for if it were in heaven, you would have to climb up after it [in order] to learn it. - [Eruvin 55a]

לא בשמים היאשאלו היתה בשמים היית צריך לעלות אחריה וללומדה:

13Nor is it beyond the sea, that you should say, "Who will cross to the other side of the sea for us and fetch it for us, to tell [it] to us, so that we can fulfill it?"

יגוְלֹֽא־מֵעֵ֥בֶר לַיָּ֖ם הִ֑וא לֵאמֹ֗ר מִ֣י יַֽעֲבָר־לָ֜נוּ אֶל־עֵ֤בֶר הַיָּם֙ וְיִקָּחֶ֣הָ לָּ֔נוּ וְיַשְׁמִעֵ֥נוּ אֹתָ֖הּ וְנַֽעֲשֶֽׂנָּה:

14Rather, [this] thing is very close to you; it is in your mouth and in your heart, so that you can fulfill it.

ידכִּֽי־קָר֥וֹב אֵלֶ֛יךָ הַדָּבָ֖ר מְאֹ֑ד בְּפִ֥יךָ וּבִלְבָֽבְךָ֖ לַֽעֲשׂתֽוֹ:

Rather, [this] thing is very close to you: 
The Torah was given to you in writing and [accompanied by an] oral [explanation].

כי קרוב אליךהתורה נתנה לכם בכתב ובעל פה:

15Behold, I have set before you today life and good, and death and evil,

טורְאֵ֨ה נָתַ֤תִּי לְפָנֶ֨יךָ֙ הַיּ֔וֹם אֶת־הַֽחַיִּ֖ים וְאֶת־הַטּ֑וֹב וְאֶת־הַמָּ֖וֶת וְאֶת־הָרָֽע:

life and good: 
Each one [life or death,] is dependent upon the other: If you do good, you will be granted life, while if you do evil, you will receive death. The verse now proceeds to explain how this is so [as follows]:

את החיים ואת הטובזה תלוי בזה אם תעשה טוב הרי לך חיים, ואם תעשה רע הרי לך המות. והכתוב מפרש והולך היאך:

16inasmuch as I command you this day to love the Lord, your God, to walk in His ways, and to observe His commandments, His statutes, and His ordinances, so that you will live and increase, and the Lord, your God, will bless you in the land to which you are coming to take possession of it.

טזאֲשֶׁ֨ר אָֽנֹכִ֣י מְצַוְּךָ֘ הַיּוֹם֒ לְאַֽהֲבָ֞ה אֶת־יְהֹוָ֤ה אֱלֹהֶ֨יךָ֙ לָלֶ֣כֶת בִּדְרָכָ֔יו וְלִשְׁמֹ֛ר מִצְו‍ֹתָ֥יו וְחֻקֹּתָ֖יו וּמִשְׁפָּטָ֑יו וְחָיִ֣יתָ וְרָבִ֔יתָ וּבֵֽרַכְךָ֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ בָּאָ֕רֶץ אֲשֶׁר־אַתָּ֥ה בָא־שָׁ֖מָּה לְרִשְׁתָּֽהּ:

Inasmuch as I am commanding you this day to love [the Lord your God]: 
This is “good” [referred to in the verse 15]; and upon this, is dependent:
so that you will live and increase: This is “life” [referred to in the verse 15. After this, the verse continues]:

אשר אנכי מצוך היום לאהבההרי הטוב, ובו תלוי:

וחיית ורביתהרי החיים:

17But if your heart deviates and you do not listen, and you will be drawn astray, and you will prostrate yourself to other deities and serve them,

יזוְאִם־יִפְנֶ֥ה לְבָֽבְךָ֖ וְלֹ֣א תִשְׁמָ֑ע וְנִדַּחְתָּ֗ וְהִשְׁתַּֽחֲוִ֛יתָ לֵֽאלֹהִ֥ים אֲחֵרִ֖ים וַֽעֲבַדְתָּֽם:


But if your heart deviates: This is “evil” [referred to in verse 15. The verse continues]:

ואם יפנה לבבךהרי הרע:

18I declare to you this day, that you will surely perish, and that you will not live long days on the land, to which you are crossing the Jordan, to come and take possession thereof.

יחהִגַּ֤דְתִּי לָכֶם֙ הַיּ֔וֹם כִּ֥י אָבֹ֖ד תֹּאבֵד֑וּן לֹא־תַֽאֲרִיכֻ֤ן יָמִים֙ עַל־הָ֣אֲדָמָ֔ה אֲשֶׁ֨ר אַתָּ֤ה עֹבֵר֙ אֶת־הַיַּרְדֵּ֔ן לָב֥וֹא שָׁ֖מָּה לְרִשְׁתָּֽהּ:

that you will perish: 
This is “death” [referred to in verse 15].

כי אבד תאבדוןהרי המות:

19This day, I call upon the heaven and the earth as witnesses [that I have warned] you: I have set before you life and death, the blessing and the curse. You shall choose life, so that you and your offspring will live;


יטהַֽעִדֹ֨תִי בָכֶ֣ם הַיּוֹם֘ אֶת־הַשָּׁמַ֣יִם וְאֶת־הָאָ֒רֶץ֒ הַֽחַיִּ֤ים וְהַמָּ֨וֶת֙ נָתַ֣תִּי לְפָנֶ֔יךָ הַבְּרָכָ֖ה וְהַקְּלָלָ֑ה וּבָֽחַרְתָּ֙ בַּֽחַיִּ֔ים לְמַ֥עַן תִּֽחְיֶ֖ה אַתָּ֥ה וְזַרְעֶֽךָ:

This day, I call upon the heaven and the earth as witnesses: 
For the heaven and earth exist for ever, and when the evil befalls you, they will be witnesses that I had warned you regarding all of this. Another explanation of “I call upon the heaven and the earth as witnesses, etc.” : The Holy One, Blessed is He, said to Israel, “Look at the heavens which I created to serve you. Have they ever changed their ways? Has the sphere of the sun ever failed to rise from the east to illuminate the entire world, as it is stated, ‘The sun rises, and the sun sets’ (Ecc. 1:5)? Look at the earth which I created to serve you. Has it ever changed its ways? Have you ever sown [in] it that it did not grow? Or have you ever sown wheat and it yielded barley? Now, they [heaven and earth] were created with neither reward nor loss in mind-for if they are meritorious [by fulfilling their purpose for which I created them], they nevertheless do not receive reward [for this]; and if they sin, they are not punished. And yet [even with this lack of incentive], they have never changed their ways! So you, who will receive reward if you are meritorious and who will be punished if you sin-how much more so [should you fulfill My will]!”- [Sifrei 32:1]

you shall choose life: [God says: “Even though you have free choice, nevertheless,] I instruct you to choose the portion of life.” It is like a man who says to his son, “Choose for yourself a fine portion of my estate,” and then directs him to the best portion, saying to him, “This [is the portion which] you should choose for yourself!” And regarding this, the verse says, “The Lord is my allotted portion and my cup; You guide my destiny” (
Ps. 16:5). [The last clause, אַתָּה תּוֹמִי‏ךְ גּוֹרָלִי, literally means “You laid upon my lot.” That is to say:] “You laid my hand upon the good lot, saying, ‘Take this for yourself!’”

העדתי בכם היום את השמים ואת הארץשהם קיימים לעולם וכאשר תקרה אתכם הרעה יהיו עדים שאני התרתי בכם בכל זאת. דבר אחר העידתי בכם היום את השמים וגו' אמר להם הקב"ה לישראל, הסתכלו בשמים שבראתי לשמש אתכם, שמא שנו את מדתם שמא לא עלה גלגל חמה מן המזרח והאיר לכל העולם, כענין שנאמר (קהלת א, ה) וזרח השמש ובא השמש, הסתכלו בארץ שבראתי לשמש אתכם, שמא שנתה מדתה, שמא זרעתם אותה ולא צמחה, או שמא זרעתם חטים והעלתה שעורים, ומה אלו שנעשו לא לשכר ולא להפסד אם זוכין אין מקבלין שכר ואם חוטאין אין מקבלין פורענות, לא שנו את מדתם, אתם שאם זכיתם תקבלו שכר ואם חטאתם תקבלו פורענות על אחת כמה וכמה:


ובחרת בחייםאני מורה לכם שתבחרו בחלק החיים, כאדם האומר לחבירו בחר לך חלק יפה בנחלתי ומעמידו על חלק היפה ואומר לו את זה ברור לך, ועל זה נאמר (תהלים טז, ה) ה' מנת חלקי וכוסי אתה תומיך גורלי, הנחת ידי על גורל הטוב לומר את זה קח לך:

20To love the Lord your God, to listen to His voice, and to cleave to Him. For that is your life and the length of your days, to dwell on the land which the Lord swore to your forefathers to Abraham, to Isaac, and to Jacob to give to them.

כלְאַֽהֲבָה֙ אֶת־יְהֹוָ֣ה אֱלֹהֶ֔יךָ לִשְׁמֹ֥עַ בְּקֹל֖וֹ וּלְדָבְקָה־ב֑וֹ כִּ֣י ה֤וּא חַיֶּ֨יךָ֙ וְאֹ֣רֶךְ יָמֶ֔יךָ לָשֶׁ֣בֶת עַל־הָֽאֲדָמָ֗ה אֲשֶׁר֩ נִשְׁבַּ֨ע יְהֹוָ֧ה לַֽאֲבֹתֶ֛יךָ לְאַבְרָהָ֛ם לְיִצְחָ֥ק וּלְיַֽעֲקֹ֖ב לָתֵ֥ת לָהֶֽם:

Learning Chassidism Gives Ability to Believe

By the Grace of G‑d
24th of Marcheshvan, 5720
[November 25, 1959]
Brooklyn, N.Y.

Sholom uBrocho:

After the very long interval, I was pleased to receive your letter, with the good news about G‑d’s benevolences to you. I believe I already had occasion to refer to the saying of our Sages (B.B. 12b) to the effect that when one receives G‑d’s favors, more are to follow. It is also well to remember the teaching of our Rabbis and Nesiim, “Think well, and all will be well,” as explained at length also in the Zohar (II, 184D), introduced by the words To Chazi (“Come and see”), note there.

Now to refer to the question of the need to learn Chassidus which you raise in your letter. You do not mention what Shiurim you have in Chassidus, though I had suggested to you the following courses; Kuntres UMaayanIggeres haTeshuvo (part III of Tanya), Shaar HaYichud VehaEmuno (part II of Tanya), followed by Derech Mitzvosecho of the Tzemach Tzedek.


You quote me as having written to you that there are many who have learned and know a great deal of Gemoro, yet lack in knowledge of the practical dinim [laws]. To which you remark that you know people who know a great deal of Chassidus and likewise lack knowledge of the dinim. But as I recall, I did not make that statement as an argument in favor of learning Chassidus. I merely pointed out the need of learning the practical dinim apart from all other studies. For unfortunately it is a fact that in most Yeshivoth the need of learning dinim is not given sufficient attention. Therefore, your attempt to challenge my statement is quite irrelevant, ve’ito haselichah.

As for the general necessity of learning Chassidus, this is amply explained in Kuntres Etz haChayim, by the father of my father-in-law of saintly memory, and elsewhere. Above all, it is based on the Halocho itself, which sees the proof of a theory in its applicability and in its actual results in practice, maaseh rav. Let me give you an illustration, which I trust you will not take amiss, especially as you can verify it through other sources. I do not have to tell you under what terrible conditions the Jews have lived in Soviet Russia under the Communist regime, and how it affected Jewish religious life, especially of the younger generation who had no opportunity to anchor themselves firmly or at all in Yiddishkeit. When the Iron Curtain temporarily lifted after the war and many Jews managed to get out of Soviet Russia, it became clear that of the various classes and types of Russian Jews only those who had learned In Chabad Yeshivoth and were brought up in Chassidic homes and in the Chassidic way of life were able to survive those terrible trials and difficulties and remain faithful and practicing Jews, not only themselves but also their sons and daughters with them. This should convince even the most skeptical as to the power and efficacy of Chassidus as a living force and practical means of the preservation of Yiddishkeit even under the utmost difficulties.

But since you question the need of learning Chassidus according to the authority of the Shulchan Aruch, I will answer you, as briefly as possible, on the basis of your own criteria.

As you know, there are various kinds of Mitzvoth. There are, for example, compulsory Mitzvoth, and there are Mitzvoth which become incumbent under certain conditions only, the performances of which become compulsory when the specific conditions prevail; and one is not obligated to create those conditions (e.g. Maake [a guardrail around one’s roof]) (Rambam, Berachos).

Among the so-called compulsory Mitzvoth, there are, again, such Mitzvoth which depend on the time element, and they may be occasioned once a year, or once a week, or daily, as the case may be.

There are however six Mitzvoth which are not merely incumbent in one way or another, as the other Mitzvoth, but their incumbency (Chiyuv) is a constant one, and they are obligatory on all Jews without exception, or, to quote: “Their incumbency is constant, of which man is not free for a moment, all his life.” They are mentioned in Sefer HaChinuch, in the Introduction (Igeres): (1) To believe in [in Rambamto know] G‑d, (2) Not to believe in any other thing, (3) To affirm His Unity, (4) To love Him, (5) To fear Him, and (6) Not to go astray after the temptation of the heart and the vision of the eyes.

The first five of the above obviously demand intellectual preparation. Even the sixth can be properly fulfilled only after the acquisition of certain doctrines and knowledge.

It is clear that to obtain the essential knowledge (without which these six constant Mitzvoth could not be fulfilled properly) by an effort to glean it from different sources, would require an enormous amount of time and effort, and even then one could not be sure whether or not the sources were rightly understood, and the right opinions and beliefs were formulated.


On the other hand, Chassidus has done just that. It has gleaned and collected from various sources the necessary knowledge, and it presents it in a pure and concise form to all who wish to avail themselves of it.

Consider those six Mitzvoth. What does it mean, To believe in G‑d? If we come to define belief in G‑d, we will have to admit that a child’s belief in G‑d is adequate for him, though he imagines G‑d to be a big, strong man, with powerful arms, something like his father, but perhaps more so. But what would we think of a grown up person who has such an idea of G‑d? For this is the very contradiction of one of the basic principles of our faith that G‑d is neither a body, nor a form in a body, etc.

Or, consider the Mitzvah of being constantly aware that there is no reality outside of Him. This involves the principle that “there is no place devoid of him” (as the Zohar states), for if one would admit that there is a place devoid of him, one would admit a separate, independent existence, which again would be in direct conflict with our faith, as explained also in the Rambam, in the beginning of Hilchos Yesodei Hatorah.

Similarly in regard to the commandment always to bear in mind that G‑d is one and unchangeable, a belief which must go hand in hand with the belief that G‑d created the world 5720 years ago, and that prior to that date our world was non-existent, yet G‑d remained the same after Creation as He was before Creation, and that the plurality of things do not imply, ח"ו [G‑d forbid] a plurality in Him, and so on.


Suppose Mr. A. comes to Mr. B. and offers to give him a deeper understanding and insight into these highly abstruse subjects which are so remote from the ordinary mind, yet which have to be borne in mind constantly, and Mr. B. does not wish to be bothered, being quite content to remain with his childish image of G‑d etc., this would not be a case of merely forgoing a Hiddur of a Mitzvah, but of renouncing the entire Mitzvah. For having the brain and ability to acquire the necessary knowledge about G‑d, yet refusing to make use of them, is tantamount to willful refusal to comply with the Mitzvah.

Likewise with regard to the commandments to love and fear Him. Surely it is impossible really to love or fear anything without at least some knowledge of that thing, as is also alluded to in the Rambam, beginning of Hilchos Yesodei Hatorah Chapter Two. Note there.

Finally, the same is true of the sixth commandment—not to go astray after the heart and eyes. For insofar as a mature (beruchniut) [spiritually] person is concerned, the commandment surely does not refer to only carnal temptation and crude idolatry, but that one should have a heart and eyes only for that which is true and good, to see in the world what is truly to be seen and to think what are truly good thoughts. However, to cultivate such vision as to see the inner content and reality of the world, and to train the heart to dwell only on the good and the true—this is a very difficult attainment which requires tremendous effort, as explained in Kuntres Etz HaChayim. Nevertheless everyone is commanded to attain all that he is capable of attaining, each and every one according to his mental capacity and grasp. And when it is said “each according to his capacity,” it should be remembered that “a rich man who brings a poor man’s offering, has not fulfilled his obligation,” and there is “no ‘riches’ and ‘poverty’ except when it refers to the mind,” i.e. potential intelligence.

I trust you will take no offense, if I ask you, Do you really think that you can fully carry out the Mitzvah of “Thou shalt love G‑d thy G‑d,” a Mitzva which is to be performed not by uttering a verbal formula, but with heartfelt feeling, if you will know about G‑d only from what you have learned in the Gemoro, or Yore Deah, etc.

Needless to say, all that has been written above at such length is not for the purpose of causing you pain, but in the hope that perhaps it may after all bring you to the realization that it is the Yetzer Hora that is inventing for you all sorts of strange and peculiar reasons to discourage you from Learning Chasidus, thereby not merely preventing you from knowing what is taking place in the World of Atzilus, as you put it, but preventing you from fulfilling actual Mitzvoth, commanded in the Torah, Toras Chaim, to be fulfilled every day. But, of course, the Yetzer Hora does his work “faithfully,” and he will not come and tell you: Do not observe those six Mitzvoth which one is obliged to fulfill every day; he is too “smart” for that; instead, he will tell you, What good will it do you to know what is happening in Atzilus!


Incidentally, let me add that the Vilner Gaon (not only the Baal HaTanya, mind you) writes that those who do not learn Pnimius HaTorah prolong the Golus and delay the Geulo, and that without knowledge of Pnimius HaTorah it is impossible to know properly Nigle of Torah.

May G‑d grant that you have good news to report concerning all that has been written above, and may it be soon.

With blessing,

Correspondence by Rabbi Menachem M. Schneerson, The Lubavitcher Rebbe

Letter of the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, of righteous memory.

Source: Learning Chassidism Gives Ability to Believe -

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Lesson in Tanya

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

Written by Rabbi Schneur Zalman of Liadi (1745-1812), the founder of Chabad, Tanya is the central text of Chabad Chassidism. Its stated aim is to show a path to realizing one's purpose and developing a deeper relationship with G-d.

Lessons in Tanya is a well-lit and accessible gateway to the Tanya - the fundamental, classic work upon which all concepts of Chabad Chasidism are based. The Tanya is indispensable to an understanding of the Chasidic movement and the philosophy behind it. More importantly, it offers guidance for every facet of the day-to-day life of a Jew in his or her service to G‑d.

Lessons In Tanya takes the acute ideas and concepts of the Tanya and makes them readily accessible to the eager student, as it leads the reader through every paragraph and page, illuminating the mystical, often allusive, Talmudic, Kabbalistic, and Scriptural verses and concepts. It fills many gaps in what the terse Tanya text assumes to be the reader's background knowledge.

Each of the lectures was examined and amended by the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, so that much of the material includes the Rebbe's insights and explanatory comments.
Daily Tanya

Likutei Amarim, beginning of Chapter 23

Thursday, 11 Shevat 5783 / February 2, 2023

Daily Tanya - Daily Torah Study (
In the previous chapters, the Alter Rebbe explained that from G-d’s perspective, nothing is ever separate from Him, for the Divine “Word,” which creates everything, is unlike a word spoken by a human being. The latter becomes separated from the speaker, while the former remains always within its source—G-d. It is only from the subjective viewpoint of the created beings that they are considered as separate, independent entities. They are able to regard themselves as such because they receive the Divine life-force, which animates them by way of many tzimtzumim and through the concealment of the Divine “Countenance,” i.e., the concealment of the inner, ultimate aspect of G-d’s will.

The logical corollary to this idea is that anything in which the Divine will stands revealed is completely nullified before G-d and absolutely one with Him. In this chapter, the Alter Rebbe applies this idea to the Torah and the mitzvot, in which G-d’s will is manifest. He demonstrates how one can unite with G-d’s will and wisdom, and thereby with G-d Himself, through study of the Torah and observance of the mitzvot.

In light of all that has been said above, we can better understand and more fully and clearly elucidate the statement in the Zohar that “The Torah and G-d are entirely one,”

and the commentary in the Tikkunei Zohar that “The 248 commandments are the 248 ‘organs’ of the [Divine] King.”2

וְעִם כָּל הַנִּזְכָּר לְעֵיל, יוּבַן וִיבוֹאַר הֵיטֵב בְּתוֹסֶפֶת בֵּיאוּר מַה שֶּׁאָמְרוּ בַּזֹּהַר דְּ"אוֹרַיְיתָא וְקוּדְשָׁא־בְּרִיךְ־הוּא כּוּלָּא חַד",


וּבַתִּיקוּנִים פֵּירְשׁוּ דְּ"רַמַ"ח פִּיקּוּדִין אִינּוּן רַמַ"ח אֵבָרִין דְּמַלְכָּא".


Just as every organ in the human body is a repository for the particular faculty of the soul that is vested in that organ (e.g., the eye is the receptacle for the faculty of sight and the ear for the faculty of hearing), so, too, is every commandment a channel and a repository for the Divine will that is vested and expressed in that particular commandment. (The commandments in general represent G-d’s will, and each individual mitzvah is an expression of a particular aspect of this will.)

It should be noted, however, that according to this analogy, the mitzvot are no more than G-d’s “organs.” An organ of the body is not one with the soul. True, when any particular soul-power is vested in its corresponding organ, they function together as one, but they remain two separate entities that have been joined together. By the same token, the mitzvot are not actually one with G-d: they are merely (as it were) joined to Him. Yet the Torah, whose whole purpose is to explain the mitzvot, is “entirely one with G-d,” as quoted earlier from the Zohar. What is the meaning of this greater unity with G-d found in the Torah (and in the act of Torah study) that surpasses even the unity in the mitzvot and in their fulfillment? This the Alter Rebbe now goes on to explain.


For the mitzvot constitute G-d’s innermost will and His true desire, which is clothed in all the upper and lower worlds, thereby giving them life.

לְפִי שֶׁהַמִּצְוֹת הֵן פְּנִימִיּוּת רָצוֹן הָעֶלְיוֹן וְחֶפְצוֹ הָאֲמִיתִּי, הַמְלוּבָּשׁ בְּכָל הָעוֹלָמוֹת הָעֶלְיוֹנִים וְתַחְתּוֹנִים לְהַחֲיוֹתָם,

All the worlds are a product of G-d’s will. He desired that they exist, and this desire is what brought them into being. However, this desire is but an external manifestation of His underlying, internal will—the desire for mitzvot. Why, in fact, does G-d desire that the worlds exist? Because He desires that the mitzvot be performed—and this is possible only when there is someone to perform them and when there are objects with which to perform them. To this end, G-d created all the worlds.

This can be illustrated by the analogy of a man who travels abroad on business. Naturally, he travels because he wishes to do so. But his “internal” (i.e., ultimate) desire in the journey, his underlying motive, lies in the profit he expects to reap. When we probe still deeper, we find that the desire for profit is itself an external expression of an even more “internal” desire—the desire for the things which he will be able to buy with the proceeds of his business. Here lies the true object of his pleasure. It is this desire which creates the desire for profit, which leads in turn to his desire to travel. So, too, in the case of the worlds and the mitzvot. G-d’s external will, His desire that the worlds exist, is motivated by His desire for the true object of His pleasure—the mitzvot. Thus, the mitzvot represent His innermost will. It is for their sake that G-d gives life to all the worlds.


The very life and sustenance of all the worlds is dependent upon the performance of the mitzvot by the creatures of the lower worlds, as is known—that performing a mitzvah draws G-dly life and sustenance into all the worlds.


It follows that the performance and fulfillment of the mitzvot is the innermost garment for the innermost aspect of G-d’s will,

since it is due to this performance of the mitzvot that the light and life of the world’s issues forth from the Divine will to be clothed in them—

כִּי כָּל חַיּוּתָם וְשִׁפְעָם תָּלוּי בְּמַעֲשֵׂה הַמִּצְוֹת שֶׁל הַתַּחְתּוֹנִים, כַּנּוֹדָע,





וְנִמְצָא שֶׁמַּעֲשֵׂה הַמִּצְוֹת וְקִיּוּמָן הוּא לְבוּשׁ הַפְּנִימִי לִפְנִימִית רָצוֹן הָעֶלְיוֹן,




שֶׁמִּמַּעֲשֶׂה זֶה נִמְשָׁךְ אוֹר וְחַיּוּת רָצוֹן הָעֶלְיוֹן לְהִתְלַבֵּשׁ בָּעוֹלָמוֹת.


I.e., since G-d desires the world’s only as a vehicle for the performance of the mitzvot, as explained above, and it is only for this reason that He animates the worlds—

hence, the mitzvot are figuratively described as “organs of the King.” For just as the organs of the human body are a garment for its soul and are completely and utterly surrendered to it,


as is evident from the fact that as soon as a person desires to stretch out his hand or foot, they obey his will immediately, without any command or instruction to them and with no delay whatsoever,


but at the very instant that it entered his will [to do so].

וְלָכֵן נִקְרָאִים "אֵבְרֵי דְמַלְכָּא", דֶּרֶךְ מָשָׁל; כְּמוֹ שֶׁאֵבְרֵי גּוּף הָאָדָם הֵם לְבוּשׁ לְנַפְשׁוֹ וּבְטֵלִים לְגַמְרֵי אֵלֶיהָ מִכֹּל וָכֹל,




כי מִיָּד שֶׁעוֹלֶה בִּרְצוֹנוֹ שֶׁל אָדָם לִפְשׁוֹט יָדוֹ אוֹ רַגְלוֹ, הֵן נִשְׁמָעוֹת לִרְצוֹנוֹ תֵּכֶף וּמִיָּד בְּלִי שׁוּם צִוּוּי וַאֲמִירָה לָהֶן, וּבְלִי שׁוּם שְׁהִיָּיה כְּלָל,



אֶלָּא כְּרֶגַע מַמָּשׁ כְּשֶׁעָלָה בִּרְצוֹנוֹ,

The response of his organs is automatic; one need not consciously occupy himself with activating his hand. As to the phrase, “without any command or instruction”: When one must exert effort in activating his faculties (e.g., when one dislikes a particular task but forces himself to do it on the strength of logic), this effort is spoken of as an internal command from one faculty to another. However, when one’s will activate the organs of his body, there is no such command involved.

Just as the organs of the human body are completely united with one’s soul and are surrendered to it, so, too, is the life-force animating the performance and fulfillment of the commandments completely surrendered to the Divine will which is clothed therein, and this life-force becomes, in relation to the Divine will, like a body to a soul.


Likewise, the external garment of the divine soul of the person fulfilling and practicing the commandment, i.e., its faculty of action, which is external compared to the faculties of speech and thought, since it functions outside oneself,


clothes itself in the vitality of the performance of the mitzvah, and thus, it, too, becomes like a body to a soul in relation to the Divine will and is completely surrendered to the Divine will; i.e., the soul’s power of action becomes united with the Divine will in the same way as one’s body is united with his soul.

In this way, those organs of the human body which perform the mitzvah

—i.e., those organs in which the divine soul’s faculty of action is clothed during the performance and fulfillment of the mitzvah—they, too, become a veritable vehicle (lit., merkavah—a “chariot”) for the Divine will.


For example, the hand which distributes charity to the poor or performs another commandment becomes, in the act of performing the mitzvah, a “chariot” for the Divine will.

Similarly, the feet which walk for the purpose of fulfilling a mitzvah, or the mouth and tongue which speak words of Torah, or the brain reflecting on the Torah or on the fear of heaven or on the greatness of G-d, blessed be He.

כָּךְ דֶּרֶךְ מָשָׁל, הַחַיּוּת שֶׁל מַעֲשֵׂה הַמִּצְוֹת וְקִיּוּמָן, הוּא בָּטֵל לְגַמְרֵי לְגַבֵּי רָצוֹן הָעֶלְיוֹן הַמְלוּבָּשׁ בּוֹ, וְנַעֲשֶׂה לוֹ מַמָּשׁ כְּגוּף לִנְשָׁמָה.






וְכֵן הַלְּבוּשׁ הַחִיצוֹן שֶׁל נֶפֶשׁ הָאֱלֹהִית שֶׁבָּאָדָם הַמְקַיֵּם וְעוֹשֶׂה הַמִּצְוָה, שֶׁהוּא כֹּחַ וּבְחִינַת הַמַּעֲשֶׂה שֶׁלָּהּ,




הוּא מִתְלַבֵּשׁ בַּחַיּוּת שֶׁל מַעֲשֵׂה הַמִּצְוָה, וְנַעֲשֶׂה גַּם כֵּן כְּגוּף לִנְשָׁמָה לָרָצוֹן הָעֶלְיוֹן וּבָטֵל אֵלָיו לְגַמְרֵי.







וְעַל כֵּן, גַּם אֵבְרֵי גּוּף הָאָדָם הַמְקַיְּימִים הַמִּצְוָה,



שֶׁכֹּחַ וּבְחִינַת הַמַּעֲשֶׂה שֶׁל נֶפֶשׁ הָאֱלֹהִית מְלוּבָּשׁ בָּהֶם בִּשְׁעַת מַעֲשֵׂה וְקִיּוּם הַמִּצְוָה, הֵם נַעֲשׂוּ מֶרְכָּבָה מַמָּשׁ לָרָצוֹן הָעֶלְיוֹן,




כְּגוֹן: הַיָּד הַמְחַלֶּקֶת צְדָקָה לַעֲנִיִּים, אוֹ עוֹשָׂה מִצְוָה אַחֶרֶת,




וְרַגְלַיִם הַמְהַלְּכוֹת לִדְבַר מִצְוָה, וְכֵן הַפֶּה וְלָשׁוֹן שֶׁמְּדַבְּרִים דִּבְרֵי תוֹרָה, וְהַמּוֹחַ שֶׁמְּהַרְהֵר בְּדִבְרֵי תוֹרָה וְיִרְאַת שָׁמַיִם וּבִגְדוּלַּת ה' בָּרוּךְ־הוּא.

When these organs are occupied with the mitzvot, they are totally surrendered, like a chariot, to the Divine will clothed in these mitzvot.

Note that a physical organ becomes merely a chariot for the Divine will. It does not become surrendered to and unified with the Divine will to the same extent as the divine soul’s faculty of action, whose unity the Alter Rebbe previously compared to the unity of body and soul. The unity of body and soul surpasses that of the chariot with its rider. Body and soul, although originally two separate, disparate entities, one physical and the other spiritual, become one entity when united. No part of the body is devoid of the soul; conversely, the soul completely adapts itself to the body, becoming transformed into a corporeal life-force. The divine soul’s faculty of action, being a G-dly power, can achieve this level of unity with G-d when it is employed in the performance of a mitzvah.

The organs of the body, on the other hand, although they too are involved in fulfilling the mitzvah, can reach no higher than the level illustrated in the analogy of the chariot. A chariot, having no will of its own, is indeed completely subservient to its rider—yet it is not united with him.


This is what the Sages meant when they said that “The Patriarchs are truly the [Divine] chariot,”3


for all their organs were completely holy and detached from mundane matters, and throughout their lives, they served as a vehicle for nothing but the Divine will.

וְזֶהוּ שֶׁאָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: "הָאָבוֹת הֵן הֵן הַמֶּרְכָּבָה",



שֶׁכָּל אֵבְרֵיהֶם כּוּלָּם הָיוּ קְדוֹשִׁים וּמוּבְדָּלִים מֵעִנְיְינֵי עוֹלָם הַזֶּה, וְלֹא נַעֲשׂוּ מֶרְכָּבָה, רַק לָרָצוֹן הָעֶלְיוֹן לְבַדּוֹ כָּל יְמֵיהֶם:


The reason for the Sages’ designating specifically the Patriarchs as G-d’s chariot, although every Jew’s body becomes a “chariot” when he performs a mitzvah, is that the Patriarchs’ submission to the Divine will was unique in its power, its scope, and its consistency. All their organs were totally surrendered to the Divine will throughout their lives—whereas with other Jews, only those organs which perform a mitzvah are a “chariot,” and then only during the act. In fact, the same organ which today served as a “chariot” to G-d’s will might conceivably serve the opposite purpose tomorrow.




Cf. I, 24a; II, 60a; Tikkunei Zohar 21b.


Tikkun 30.


Bereishit Rabbah 47:6.

Thursday, 11 Shevat 5783 / February 2, 2023


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For Yehudah (Jews) and Ephraim (The Lost Sheep from the House of Israel) it is the same. If they like to become an Israeli.

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Bet Yisrael has 'no problem' if people study learns from the NT. As long they put away 'Avoda Zara' complete. Believe the most important person of the NT is a Tsaddik.

What Is a Tzaddik?

Being human all the way

By Tzvi Freeman

Or believe he is the Tzaddik HaDor of the generation of the time of the NT.

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

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.

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The Tzaddik HaDor

Tzadik Ha-Dor – A righteous, saintly person in this generation

The belief that there is a person born in each generation with the potential to become moshiach (the messiah.) This candidate is known as the Tzadik Ha-Dor, meaning Tzaddik of the Generation.

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.

Beit Yisrael International (Ephraim, The Lost sheep from the House of Israel), Meditate and Realization of Chassidut Torah Teachings – The Strong foundation is based on Chabad teachings ( i.e The purpose of creation is to Bringing Heavens Down to Earth and to make Most High a dwelling place here on earth) and its pillars is based on the true concept of the Breslov Teachings ( in the context of Seventh Pillar of Tzaddik ) by following the Jewish Halacha Principles of Shulchan Aruch Halacha.

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Petition click: 1 Million for a Jewish Temple Mount!

It should be most honest:
'Israeli MK proposes dividing Temple Mount between Jews and Muslims


(JUNE 8, 2023 / JNS)**
A Likud lawmaker is proposing a plan to divide Jerusalem’s Temple Mount between Muslims and Jews and to remove Jordan’s custodial status over the holy site.
Speaking to the Zman Yisrael Hebrew news site, Knesset member Amit Halevi outlined a plan whereby Muslims would control the southern end of the 37-acre complex which contains the Al-Aqsa mosque, while Jews would receive the central and northern area, where the Dome of the Rock sits.
According to Halevi, the reorganization makes sense from a religious point of view because that part of the Temple Mount is the holiest site in Judaism, where it is believed the First and Second Temples stood. The Foundation Stone at the center of the Dome of the Rock is where Jewish sources place the Holy of Holies.
“This is the place of the First Temple and the place of the Second Temple built by Babylonian immigrants. No one needs to examine the stones to know that it is ours,” he said.
Halevi also wants to end Israel’s agreement with the Jordanian Waqf whereby the Islamic trust controls and manages Islamic edifices on the Temple Mount.
“Why not give them status in the Dizengoff Center [a large shopping mall in Tel Aviv] as well? This is a terrible mistake. This status should be abolished. I know it’s an agreement between countries, but we have to deal with it. It requires change, even if the process will take time,” he said.
In addition, Halevi wants to give Jews the same access to the Temple Mount enjoyed by Muslims. Currently, the Waqf only allows Jews and non-Muslim tourists access to the Temple Mount via the Maghrebi Gate and only at certain hours when the gate is open.
“We will take the northern end and pray there. The entire mountain is sacred to us, and the Dome of the Rock is the place on which the Temple stood. This should be our guideline,” he said. “Israel is leading. It will be a historical, religious and national statement. If this does not happen then you are not actually the owner of the house. You are a klutz. Why are you even going in there?”

Please let we all, Jews and all their friends, take the Har HaBayit and start building the Temple and restoring her service?
Ariel your Representee, Representee of Ephraim and adviser (not a rabbi but friendly adviser) of Bet Yisrael international on the Har HaBayit.


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