Shalom to all Israel


Shalom to all Israel,

This new network is devoted, in the first place, to Ephraim. The ‘kingdom of Ephraim’ (lost) is from and exist only out of all the Lost Sheep from the House of Israel.

“The kingdom of Ephraim: Secession of the Ten Tribes:

King Solomon was succeeded by his son, Rechavam. During the reign of Rechavam, the King of Israel was divided into two separate kingdoms. Under Yeravam ben Nevat, whose investiture as King of the Aseres haShevatim (the 10 Tribes) was prophesied by the venerable prophet, Achiah haShiloni (1Kings 11:29-39), the Ten Tribes of Israel seceded from the Kingdom of Judah in the year 2964 (The Ten Tribes consisted Reuven, Shimon, Yisachar, Zebulon, Gad, Asher, Dan, Naphtali, Ephraim, and Menasheh. The tribe of Benjamin remained loyal to the House of David. The Kohanim and the Levites, who were scattered throughout Israel, were divided among both Kingdoms), and were established as an independent kingdom, know as the Kingdom of Israel, the Northern Kingdom, or the Kingdom.

1Ki 12:20 And it came to be when all Yisra’ěl heard that Yaroḇ‛am had come back, they sent for him and called him to the congregation and set him up to reign over all Yisra’ěl. There was none who followed the house of Dawiḏ, except the tribe of Yehuḏah only.

They remained an independent Kingdom for the ensuing 240 years, until they were driven into exile by the King of Assyria, in the year 3205.

2Ki 18:9 -10 And it came to be in the fourth year of Sovereign Ḥizqiyahu, which was the seventh year of Hoshěa son of Ělah, sovereign of Yisra’ěl, that Shalmaneser sovereign of Ashshur came up against Shomeron and besieged it,
10 and they captured it at the end of three years. In the sixth year of Ḥizqiyah, that is the ninth year of Hoshěa sovereign of Yisra’ěl, Shomeron was captured.

Except for a small group who returned with Jeremiah in the year 3303, twenty-five years prior to the destruction of the First Temple, the precise whereabouts of the Ten Lost.”
(From ‘Legacy of Sinai by Rabbi Zechariah Fendel)

The reason why we were exiled,

2Ki 17:6 – 23 In the ninth year of Hoshěa, the sovereign of Ashshur captured Shomeron and exiled Yisra’ěl to Ashshur, and settled them in Ḥalaḥ and Ḥaḇor, the River of Gozan, and in the cities of the Medes.

Rashi: In the ninth year: of Hoshea’s revolt.
and exiled the Israelites: 
[Heb. וַיֶגֶל,] like וַיַגְלֶה אֶת יִשׂרָאֵל This is the rule of every word whose verb root [ends] with a mute ‘heh’, [e.g. פנה, to face,] בנה, to build, גלה, to go in exile, זנה to commit harlotry, רבה, to multiply, when one comes to prefix the word with “vav” “yud,” [i.e., the “vav” that converts the verb from future to past,] if the word applies to the doer, [i. e.,] if the verb appears in the light conjugation, involving only one doer, the “yud” will be voweled with a “hirik,” e.g. “and he built (וַיִבֶן) there an altar” (Gen. 12:8); “And Moses turned (וַיִפֶן) and descended” (Ex. 32:15); “And Judah was exiled (וַיִגֶל) off its land” (below 25:21); “And she too went and committed harlotry (וַתִּזֶן)” (Jer. 3:8); “And the people multiplied (וַיִרֶב) and became very strong” (Ex. 1:20). If, however, one is talking in the causative conjugation, the “yud” will be voweled with a “segol,” [e.g.] “and turned (וַיֶפֶן) tail to tail” (Jud. 15:4); “And exiled (וַיֶגֶל) the Israelites to Assyria” (here); “And he caused the dwellers of Jerusalem to commit harlotry (וַיֶזֶן)” (II Chron. 21:11); “And He increased (וַיֶרֶב) among the people of Judah grief and lamentation” (Lam. 2:5).

7 Now this came to be because the children of Yisra’ěl had sinned against Adonai their Elohim – who had brought them up out of the land of Mitsrayim, from under the hand of Pharaoh sovereign of Mitsrayim – and feared other mighty ones,
8 and walked in the laws of the nations whom Adonai had dispossessed from before the children of Yisra’ěl, and of the sovereigns of Yisra’ěl that they had made.
9 And the children of Yisra’ěl secretly did against Adonai their Elohim matters that were not right, and they built for themselves high places in all their cities, from watchtower unto the walled city,

Rashi: And they fabricated: This interpretation is according to context.

from watchtower: which is made only to station a lookout to watch. In every high house they erected idols.

to fortified city: 
like “from small to big” (Gen. 19:11 and many other places).

10 and set up for themselves pillars and Ashěrim on every high hill and under every green tree,
11 and burned incense there on all the high places, like the nations whom Adonai had removed from their presence. And they did evil matters to provoke Adonai,
12 and served the idols, of which Adonai had said to them, “Do not do this.”
13 And Adonai warned Yisra’ěl and Yehuḏah, through all of His prophets, and every seer, saying, “Turn back from your evil ways, and guard My commands and My laws, according to all the Torah which I commanded your fathers, and which I sent to you by My servants the prophets.”

Rashi: And the Lord warned: He warned them.

all prophets of all visions: Heb. נְבִיאֵי כָל חֹזֶה, prophets of all visions. [Although חוֹזֶה usually means “seer,”] there is [a word] חוֹזֶה that is a noun, such as (Is.28:5) “and with the grave have we made a boundary (חוֹזֶה).”

14 But they did not listen and hardened their necks, like the necks of their fathers, who did not put their trust in Adonai their Elohim,
15 and rejected His laws and His covenant that He had made with their fathers, and His witnesses which He had witnessed against them, and went after worthlessness, and became worthless, and after the nations who were all around them, of whom Adonai had commanded them not to do like them.
16 And they left all the commands of Adonai their Elohim, and made for themselves a molded image, two calves, and made an Ashěrah and bowed themselves to all the host of the heavens, and served Ba‛al,

Rashi: two molten calves: [lit. a molten image, two calves] - in Bethel and in Dan.

the Baal: a pagan deity named Baal.

17 and caused their sons and daughters to pass through the fire, and practiced divination and sorcery, and sold themselves to do evil in the eyes of Adonai, to provoke Him.

Rashi: and they committed themselves: [lit.] they sold themselves to that.

18 So Adonai was very enraged with Yisra’ěl and removed them from His presence – none was left but the tribe of Yehuḏah alone.

Rashi: and He sent them away from before Him: for they were exiled with Hoshea the son of Elah.

19 Yehuḏah, also, did not guard the commands of Adonai their Elohim, but walked in the lawsa of Yisra’ěl which they made. Footnote: aMan-made laws.
20 And Adonai rejected all the seed of Yisra’ěl, and afflicted them, and gave them into the hand of plunderers, until He had cast them out from His presence.
21 For He tore Yisra’ěl from the house of Dawiḏ, and they made Yaroḇ‛am son of Neḇat sovereign. And Yaroḇ‛am drove Yisra’ěl from following Adonai and made them commit a great sin.
22 And the children of Yisra’ěl walked in all the sins of Yaroḇ‛am which he did. They did not turn away from them,
23 until Adonai removed Yisra’ěl from His presence, as He spoke by all His servants the prophets. So Yisra’ěl was exiled from their land to Ashshur, as it is to this day.

Rashi: and Israel went in exile: [Heb. וַיִגֶל.] This is vowelized with a “hirik,” which is an expression of “went in exile.” It is not an expression of “exiled.”

Every non-Jewish of the Benay Yisrael who bare the ‘memories’ of our forefathers. 

From coming out of Egypt thousands of years back and stood on the feet of the Mountain where Moshe Rabbeinu received all the Divine Laws that HaShem gave us.

After HaShem spoke:

Exo_15:26 And He said, “If you diligently obey the voice of Adonai your Elohim and do what is right in His eyes and shall listen to His commands and shall guard all His laws, I shall bring on you none of the diseases I brought on the Mitsrites, for I am Adonai who heals you.”

Rashi: If you hearken: This is the acceptance [of the law] that they should accept upon themselves.

and you do: This means the performance [of the commandments].

and you listen closely: [This means that] you [should] incline your ears to be meticulous in [fulfilling] them.

all His statutes: Things that are only the decree of the King, without any [apparent] rationale, and with which the evil inclination finds fault, [saying,] “What is [the sense of] the prohibition of these [things]? Why were they prohibited?” For example, [the prohibitions of] wearing shatnes [a mixture of wool and linen] and eating pork, and [the ritual of] the red cow and their like. — [based on Yoma 67b]

I will not visit upon you: And if I do bring [sickness upon you], it is as if it has not been brought, “for I, the Lord, heal you.” This is its midrashic interpretation (see Sanh. 101a, Mechilta). According to its simple meaning, [we explain:] “for I, the Lord, am your Physician” and [I] teach you the Torah and the mitzvoth in order that you be saved from them [illnesses], like this physician who says to a person, “Do not eat things that will cause you to relapse into the grip of illness.” This [warning] refers to listening closely to the commandments, and so [Scripture] says: “It shall be healing for your navel” (Prov. 3:8). — [from Mechilta]

Our fore parents answered,

Exo_24:7 And he took the Book of the Covenant and read in the hearing of the people. And they said, “All that Adonai has spoken we shall do, and obey.”

Rashi: the Book of the Covenant: from “In the beginning” (Gen 1:1) until the giving of the Torah, and he [also wrote] the commandments that they were commanded in Marah. -[From Mechilta, Exod. 19: 10]

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

Not a religion ‘above’ or ‘instead’ of the ‘Words’ of HaShem!
Religion can be good but NOT ‘above’ or ‘instead’ of the ‘Words’ of HaShem! So we need/have respect of religion but NOT for the ‘sin’ of humanity of whatever religion! There don’t EXIST: The One and ONLY religion!
As long we don’t hear the ‘Words’ of HaShem, we can be ‘dependent’ on a religion. There is no need of ‘religion’ when we hear again HaShem speaking from between the ‘Cherubim’ above the A’aron Kodesh in the Kodesh Kodeshim with a ‘correct’ Temple Service: The bringing of the Korbanot……..

HaShem confirmed later in a very beautiful way,

Deu 30:1-20 “And it shall be, when all these words come upon you, the blessing and the curse which I have set before you, and you shall bring them back to your heart among all the nations where Adonai your Elohim drives you,
2 and shall turn back to Adonai your Elohim and obey His voice, according to all that I command you today, with all your heart and with all your being, you and your children,
3 then Adonai your Elohim shall turn back your captivity, and shall have compassion on you, and He shall turn back and gather you from all the peoples where Adonai your Elohim has scattered you.

Rashi: 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).

4 “If any of you are driven out to the farthest parts under the heavens, from there Adonai your Elohim does gather you, and from there He does take you.
5 “And Adonai your Elohim shall bring you to the land which your fathers possessed, and you shall possess it. And He shall do good to you, and increase you more than your fathers.
6 “And Adonai your Elohim shall circumcise your heart and the heart of your seed, to love Adonai your Elohim with all your heart and with all your being, so that you might live,
7 and Adonai your Elohim shall put all these curses on your enemies and on those who hate you, who persecuted you.
8 “And you shall turn back and obey the voice of Adonai and do all His commands which I command you today.
9 “And Adonai your Elohim shall make you have excess in all the work of your hand, in the fruit of your body, and in the fruit of your livestock, and in the fruit of your ground for good. For Adonai turns back to rejoice over you for good as He rejoiced over your fathers,
10 if you obey the voice of Adonai your Elohim, to guard His commands and His laws which are written in this Book of the Torah, if you turn back to Adonai your Elohim with all your heart and with all your being.
11 “For this command which I am commanding you today, it is not too hard for you, nor is it far off.

Rashi: 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.

12 “It is not in the heavens, to say, ‘Who shall ascend into the heavens for us, and bring it to us, and cause us to hear it, so that we do it?’

Rashi: 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]

13 “Nor is it beyond the sea, to say, ‘Who shall go over the sea for us, and bring it to us, and cause us to hear it, so that we do it?’
14 “For the Word is very near you, in your mouth and in your heart – to do it.

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

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

Rashi: 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]:

16 in that I am commanding you today to love Adonai your Elohim, to walk in His ways, and to guard His commands, and His laws, and His right-rulings. And you shall live and increase, and Adonai your Elohim shall bless you in the land which you go to possess.

Rashi: 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]:

17 “But if your heart turns away, and you do not obey, and shall be drawn away, and shall bow down to other mighty ones and serve them,

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

18 “I have declared to you today that you shall certainly perish, you shall not prolong your days in the land which you are passing over the Yarděn to enter and possess.

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

19 “I have called the heavens and the earth as witnesses today against you: I have set before you life and death, the blessing and the curse. Therefore, you shall choose life, so that you live, both you and your seed,

Rashi: 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!’”

20 to love Adonai your Elohim, to obey His voice, and to cling to Him – for He is your life and the length of your days – to dwell in the land which Adonai swore to your fathers, to Aḇraham, to Yitsḥaq, and to Ya‛aqoḇ, to give them.”

Isa 56: 6-8 “Also the sons of the foreigner who join themselves to Adonai, to serve Him, and to love the Name of Adonai, to be His servants, all who guard the Sabbath, and not profane it, and are holding onto My covenant –
7 them I shall bring to My set-apart mountain and let them rejoice in My house of prayer. Their ascending offerings and their slaughtering's are accepted on My slaughter-place, for My house is called a house of prayer for all the peoples.”

Rashi: for all peoples: Not only for Israel, but also for the proselytes.

8 The Master Adonai, who gathers the outcasts of Yisra’ěl, declares, “I gather still others to him besides those who are gathered to him.”

Rashi: I will yet gather: of the heathens ([Mss. and K’li Paz:] of the nations) who will convert and join them

Together with his gathered ones: In addition to the gathered ones of Israel.

'My house is called a house of prayer for all the peoples.'

Where there is place for complete freedom of religion based on the Universal Torah Law given to Moshe Rabbeinu. So that everything what happens on the Har HaBait is 'controlled' by the People of Israel.

Every member shows his/her respect for the Jewish and all other religions. But NOT for the words/deeds/sins spoken against any word of the Torah of Moshe Rabbeinu and the teachings of the Jewish Rabbis.

O Israel: Judah and Ephraim...!

Isa 42:6 “I, Adonai, have called You in righteousness, and I strengthen Your hand and guard You, and give You for a covenant to a people, for a light to the nations,

Rashi: I called you: To Isaiah He says.

and I formed you: Heb. וְאֶצָּרְךָ. When I formed you (כְּשֶׁיְצַרְתִּיךָ) , this was My thought, that you return My people to My covenant and to enlighten them.

for a light to nations: Every tribe is called a nation by itself, as the matter is stated (Gen. 35:11): “A nation and a congregation of nations.”

Isa 49:6 and He says, “Shall it be a small matter for You to be My Servant to raise up the tribes of Ya‛aqoḇ, and to bring back the preserved ones of Yisra’ěl? And I shall give You as a light to the nations, to be My deliverance to the ends of the earth!”

Rashi:And He said, “It is too light for you to be, etc.”: In My eyes, it is too small a gift that you should have this alone, that you be My servant to establish Jacob and to bring back to Me the besieged of Israel, and behold I add more to you, “And I will make you a light for the nations,” to prophesy concerning the downfall of Babylon, which will be a joy for the whole world.

and the besieged of Israel: Heb. וּנְצוּרֵי. Comp. (Prov. 7:10) “With a heart surrounded by evil thoughts (וּנְצֻרַת),” that their heart is surrounded by the inclination of sinful thoughts, like a city besieged by a bulwark of those who besiege it.

Isa_60:3 “And the nations shall come to your light, and sovereigns to the brightness of your rising.

Isa 49:7 Thus said Adonai, the Redeemer of Yisra’ěl, their Set-apart One, to the despised, to the loathed One of the nations, to the Servant of rulers, “Sovereigns shall see and arise, rulers also shall bow themselves, because of Adonai who is steadfast, the Set-apart One of Yisra’ěl. And He has chosen You!”

about him who is despised of men: Heb. לִבְזֹה נֶפֶשׁ, a despised soul, about Israel, who are despised.

about him whom the nation abhors: About him whom the nation abhors, and he is a slave to those who rule over him.

Kings shall see him and rise.

Who is faithful: 
to keep His promise that He promised Abraham concerning the kingdoms, as the matter is stated (Gen. 15: 17): “And behold a smoking stove, etc.”

the Holy One of Israel: is He, and He chose you. 

Isa 60:19-20 “No longer is the sun your light by day, nor does the moon give light to you for brightness, but Adonai shall be to you an everlasting light, and your Elohim your comeliness. 

Rashi: You shall no longer have: You shall not require the light of the sun.

20 “No longer does your sun go down, nor your moon withdraw itself, for Adonai shall be your everlasting light, and the days of your mourning shall be ended.

Rashi neither… be gathered in: Heb. יֵאָסֵף, an expression similar to (Joel 2:10) “gathered in (אָסְפוּ) their brightness.” Gathered in their light.

O Dear Lost Sheep from the House of Israel, organize yourself into a strong organization for to become the United States of Israel and let we try to make a Holy Agreement? Organize everyone of Ephraim? Also, who don't know that they are from Ephraim.....

Everyone who: 

Desire to: "obey the voice of Adonai your Elohim, to guard His commands and His laws which are written in this Book of the Torah, if you turn back to Adonai your Elohim with all your heart and with all your being."

Isa 11:13 And the envy of Ephrayim shall turn aside, and the adversaries of Yehuḏah be cut off. Ephrayim shall not envy Yehuḏah, and Yehuḏah 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.

No matter what your religion (or no religion) is, with Love (The Light of Chesed) and with respect for each other. So let the ‘base’ be the Divine Commands (Torah) given to Moshe Rabbeinu nothing lessor or nothing more……

Ariel, your Representative here before HaShem and the Jewish Israelites.


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