No UNRWA in and
around Eretz Yisrael! No establishment of a new seaport! Don't do a cease
fire! Hunt them until dead, don't talk with them, or whatever, until you
declare Israeli Sovereignty in ALL Eretz Yisrael! Blot out any memory on
Palestinian Terror! Forbid any Muslim to enter the Har HaBayit! If there are
Civilians without Terror let them choose to become Israeli with respect for
Jewish Law or to leave far away from Eretz Yisrael! When there is one year no
Palestinian Terror invite all Muslims to come to the Har HaBayit for ONLY to
Pray in their Alaksa Mosque.
The PALESTINIANS, UNRWA, UN, IRAN and many big groups in the world, more
countries start to choose to be the Representatives of Amalek……. What is the growing
out into the war of Chog UMagoch. ‘Chog UMagoch’ the ‘spirit’ from the
creators of Palestine….. the descendants
of Amalek....!
Amalek is pure unrighteous! (Raping and murdering, to bring on their victims,
so much as possible suffering before they die!)
Bereshit (Genesis) - Chapter 36
12And Timna was a concubine to Eliphaz, son of Esau, and she bore to
Eliphaz, Amalek. These are the sons of Adah, the wife of Esau.
And Timna was a concubine: [This passage is here] to proclaim the greatness of Abraham-how much
[people] longed to attach themselves to his descendants. This Timna was a
daughter of chieftains, as it is said: “and the sister of Lotan was Timna”
(below verse 22). Lotan was one of the chieftains of the inhabitants of Seir,
from the Horites, who had dwelt there before. She said, “I may not be worthy
of marrying you, but if only I could be [your] concubine” (Gen. Rabbah 82:14). In (I) Chronicles (1:36) [the Chronicler] enumerates her
among the children of Eliphaz [here she is counted as the daughter of Seir
the Horite, and the concubine of Eliphaz]. This teaches [us] that he
(Eliphaz) was intimate with the wife of Seir, and Timna emerged from between
them (Seir’s wife and Eliphaz), and when she grew up, she became his
(Eliphaz’s) concubine. That is the meaning of “and the sister of Lotan was
Timna.” [Scripture] did not count her with the sons of Seir, because she was
his (Lotan’s) sister through his mother but not through his father. — [from
Tanchuma Vayeshev 1]
16Chief Korah, Chief Gaatam, Chief Amalek. These are the chieftains of
Eliphaz in the land of Edom; these are the sons of Adah.
Shemot (Exodus) - Chapter 17
8Amalek came and fought with Israel in Rephidim.
Amalek
came, etc.: He [God] juxtaposed this section to this verse, ["Is
the Lord in our midst or not? "] implying: “I am always among you, and
[I am] always prepared for all your necessities, but you say, Is the Lord in
our midst or not?’ By your life, the dog will come and bite you, and you will
cry out to Me, and [then] you will know where I am ” This can be compared to
a man who mounted his son on his shoulder and set out on the road. Whenever
his son saw something, he would say, “Father, take that thing and give it to
me,” and he [the father] would give it to him. They met a man, and the son
said to him, “Have you seen my father?” So his father said to him, “You don’t
know where I am?” He threw him [his son] down off him, and a dog came and bit
him [the son]. — [from Tanchuma, Yithro 3; Exod. Rabbah 26:2]
9So Moses said to Joshua, Pick men for us, and go out and fight against
Amalek. Tomorrow I will stand on top of the hill with the staff of God in my
hand
Pick…for
us: For me and for you. From here the Sages stated: “Your
disciple’s honor shall be as dear to you as your own honor” (Avoth 4:12). How
do we know that you should honor your peer as you revere your mentor? For it
is said: “Aaron said to Moses, I beseech you, my lord’ ” (Num.
12:11). Now was Aaron not older than Moses? Yet he [Aaron] considers his
peer as his mentor. And how do we know that one must revere his mentor as he
reveres Heaven? For it is said: “My lord, Moses, destroy them” (Num.
11:28). Destroy them [Eldad and Medad] from the world. They deserve to be
annihilated because they are rebelling against you, [which is] tantamount to
having rebelled against the Holy One, blessed be He. — [from Mechilta;
Tanchuma, Beshallach 26]
and
go out and fight: Go out of the cloud and fight with them. — [from Mechilta
and Exod. Rabbah, end of Beshallach]
Tomorrow: At the time of the battle, I will stand.
10Joshua did as Moses had told him, to fight against Amalek; and Moses,
Aaron, and Hur ascended to the top of the hill.
and Moses,
Aaron, and Hur: From here [we deduce] that on a fast day, three people are
required to go before the ark [to lead the prayers], for they were fasting. —
[from Mechilta]
Hur: He was the son of Miriam, and Caleb, her husband. — [from Sotah 11b]
11It came to pass that when Moses would raise his hand, Israel would
prevail, and when he would lay down his hand, Amalek would prevail.
when
Moses would raise his hand: Did Moses’ hands then make them victorious in battle, etc.? [Rather this
is to tell you that when the Israelites looked up and subjugated their hearts
to their Father in heaven, they would prevail, and if not, they would fall,]
as is found in Rosh Hashanah (29a).
12Now Moses hands were heavy; so they took a stone and placed it under
him, and he sat on it. Aaron and Hur supported his hands, one from this
[side], and one from that [side]; so he was with his hands in faith until
sunset.
Now
Moses’ hands were heavy: Since he had been lax in [the performance of] the commandment [of
warring against Amalek] and had appointed someone else in his stead, his
hands became heavy. — [from Mechilta]
so
they took: [I.e.,] Aaron and Hur.
a
stone and placed it under him: But he [Moses] did not sit on a mattress or on a pillow, [because] he
said, "Israel is in a state of pain. I too will be with them in
pain."-[from Ta’anith 11a]
so
he was with his hands in faith: And Moses was with his hands in faith, spread out toward heaven in a
faithful and proper prayer.
until
sunset: For the Amalekites calculated the hours [i.e., the time]
with their astrology [to determine] in what hour they would be victorious,
but Moses caused the sun to stand still and confused the hours. — [from
Tanchuma 28]
13Joshua weakened Amalek and his people with the edge of the sword.
Joshua
weakened: He decapitated their [the Amalekites’] strongest warriors,
and he left over only the weak among them, but he did not slay them all. From
here we learn that he did this according to the mandate of the Shechinah. —
[from Mechilta]
14The Lord said to Moses, Inscribe this [as] a memorial in the book, and
recite it into Joshua's ears, that I will surely obliterate the remembrance
of Amalek from beneath the heavens
Inscribe this
[as] a memorial: namely that Amalek came to attack the Israelites before all
[other] nations [dared to do so].
and
recite it into Joshua’s ears: [Joshua] was destined to bring Israel into the land [of Israel and] to
pay him [Amalek] his recompense. Here it was hinted to Moses that Joshua
would bring Israel into the land. — [from Tanchuma 28, Mechilta]
I
will surely obliterate the remembrance of Amalek: Therefore, I admonish you in this manner, because I want to obliterate
him.
15Then Moses built an altar, and he named it The Lord is my miracle
and he
named it: The altar. —
“The
Lord is my miracle”: Heb. ה נִסִּי.
The Holy One, blessed be He, wrought a great miracle for us here. Not that
the altar is called “The Lord,” but whoever mentions the name of the altar
remembers the miracle that the Omnipresent performed: The Lord is our
miracle. — [from Mechilta]
16And he said, For there is a hand on the throne of the Eternal, [that
there shall be] a war for the Lord against Amalek from generation to
generation.
And he
said: [I.e.,] Moses [said].
For
there is a hand on the throne of the Eternal: Heb. כִּי-יָד
עַל כֵּס יָ-הּ. The hand of the Holy One, blessed be He, was raised to swear
by His throne, to have a war and [bear] hatred against Amalek for eternity.
Now what is the meaning of כֵּס [as
opposed to כִּסֵא and also [why is] the
Divine Name divided in half? [I.e., why is the Name יָ-הּ used instead of י-ה-ו-ה ?]
[The answer is that] the Holy One, blessed be He, swore that His Name will
not be complete and His throne will not be complete until the name of Amalek
is completely obliterated. And when his name is obliterated, the Divine Name
will be complete, and the throne will be complete, as it is said: “The enemy
has been destroyed; swords exist forever (לָנֶצַח)” (Ps.
9:7); this [who they are referring to] is Amalek, about whom it is
written: “and kept their fury forever (נֶצַח)” (Amos 1:11). "And You have uprooted the cities-their
remembrance is lost" (Ps. 9:7) [i.e., Amalek’s
obliteration]. What does it say afterwards? “And the Lord (וַיהוה) shall sit forever” (Ps.
9:8); thus [after Amalek is obliterated] the Name is complete. "He
has established His throne (כִּסְאוֹ) for judgment" (Ps.
9:8). Thus the throne is complete [i.e., thus the throne, here spelled
with an “aleph,” is now complete]. — [from Midrash Tanchuma, end of Ki
Theitzei]
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.
This war shall go on until Hashem obliterate the remembrance of Amalek completely through Am Yisrael. By our observing
and doing of all His Mitzwoth fulfilling His Righteousness……
Bringing His Righteousness back to the Har HaBayit……
Please come and let us start with:
The Repetition of a Commandment
As is his practice in many Halachos in the Mishneh Torah, the Rambam begins Hilchos Beis HaBechirah, “The
Laws of [G‑d’s]
Chosen House,” by stating the fundamental mitzvah upon
which the entire collection of laws
which follow is based:
It is a positive commandment to construct a house for G‑d,
prepared to have sacrifices offered within.... as it is written,1 “And you shall make Me a Sanctuary.”
Significantly, the Rambam also mentions the mitzvah of constructing the Beis HaMikdash elsewhere
in the Mishneh Torah, in Hilchos Melachim, “The
Laws of Kings.” There, however, he focuses on the mitzvah in
a different context, stating:2
The Jews were commanded regarding the observance of three mitzvos when
they entered Eretz Yisrael: to appoint a king
over them.... to wipe out the descendants of Amalek.... and to build [G‑d’s]
Chosen House; as it is written,3 “You shall seek out
His presence and come to that place.”
The commentaries question: What is the Rambam’s purpose in repeating the
commandment to build a Sanctuary in Hilchos Melachim and
why in that source does he link together the three mitzvos he mentions?4
The Bond
Between These Three Mitzvos
In regard to the latter question, it can be explained that there is an
intrinsic connection between these three mitzvos.5 Although they are three separate commandments,
the fulfillment of one contributes a measure of perfection to the others. To
cite a parallel: The arm tefillin and the head tefillin are two separate mitzvos.6 Nevertheless,
when both of these mitzvos are
performed together, each one is elevated to a higher level.
Similarly, in regard to the three mitzvos mentioned by the Rambam: The intent is not merely that
the mitzvos are to be fulfilled
in the chronological order mentioned by the Rambam.7 Instead, the linkage of three mitzvos teaches that the mitzvah of building the Sanctuary can be
fulfilled in the most perfect manner, only when first, a king is
appointed and then Amalek is destroyed.
Similarly, the fulfillment of the mitzvos of
destroying Amalek and
building a Sanctuary enhance the mitzvah of
appointing a king, and the fulfillment of the mitzvah of
wiping out Amalek is enhanced by the mitzvos of
appointing a king and building the Beis HaMikdash.
This concept is supported by the verses8 cited by the Rambam in
the halachah which follows in Hilchos Melachim:9 “And
it came to pass, when the king dwelt in his house, and G‑d brought him peace
from all the enemies which surrounded him, the king said to the prophet, Natan,
‘Behold, I am sitting in a palace of cedar, [while the Ark of G‑d dwells in
curtains].’ ”
These verses indicate how the secure
establishment of the monarchy, [“the king dwelt in his house”,] the
destruction of Amalek, [“And G‑d brought him peace from all the enemies which
surrounded him,”10] and the building of the Beis HaMikdash [David’s
request from the prophet Natan] are interrelated.11
Based on the above, we can appreciate
a further point: The Rambam’s statements
in Hilchos Melachim are based on
the Midrash Tanchuma. Nevertheless,
he alters the text of that Midrashic passage, choosing a different
prooftext. In the Midrash Tanchuma, the
prooftext cited for the commandment to build the Beis
HaMikdash is the verse: “And you shall make Me a Sanctuary.”12 The Rambam,
by contrast, substitutes the verse: “You shall seek out His presence...,”
because the context of this verse in the Book of Devarim describes the
Jews’ entry into Eretz
Yisrael and their progress to a state when “G‑d will
grant you peace from all your enemies around you and you will dwell in
security.”13
Fulfilling
a Mitzvah in Stages
The above concepts also shed light on
another related point which has aroused the attention of the commentaries: As
mentioned above, the Rambam uses
the verse, “And you shall make Me a Sanctuary,” as the prooftext for the mitzvah to build the Beis HaMikdash. This is problematic, for
seemingly, this command refers to the construction of the Sanctuary in the
desert and not to the construction of the Beis
HaMikdash. The passage cited by the Rambam in Hilchos Melachim, by contrast, refers
specifically to the construction of the Beis
HaMikdash, and indeed, is cited as the source for the commandment to
build the Beis HaMikdash by our
Sages14 and by our Rabbis.15
It is possible to explain16 that the commandment, “And you shall
make Me a Sanctuary,” is general in scope, applying to all the structures
which were “a house for G‑d” [i.e., a place where G‑d’s presence was
revealed] and “prepared to have sacrifices offered within” [a place for the
service of the Jewish people].17 Throughout their
history, the Jews fulfilled this commandment in several different ways,
beginning with the construction of the Sanctuary in the desert.
In this context, we can resolve a
problematic point in Hilchos Beis
HaBechirah. Directly after stating the mitzvah to
build a Sanctuary, the Rambam continues:
The Sanctuary which Moshe our teacher built is
already described in the Torah. It was, however, only temporary in nature....
When [the Jewish people] entered Eretz [Yisrael], they erected
the Sanctuary in Gilgal for the fourteen years in which they conquered and
divided [the land]. Afterwards, they came to Shiloh and built a structure of
stone....
When Eli died, it was destroyed and
they came to Nov and built a Sanctuary.18 When Shmuel died,
it was destroyed and they came to Givon and built a
Sanctuary. From Givon, they came to the [Divine Presence’s] eternal home.
The place of such statements in the Mishneh Torah is problematic. Unlike
the Talmud or
the Midrashim which are general
in content, the Mishneh Torah is
exclusively a text of Halachah, Torah
law. Points of ethics, philosophy, and history are mentioned only when they
are themselves halachos, specific
directives governing our conduct. Thus the question can be raised: What halachic points can be derived from the
historical background to the construction of the Beis
HaMikdash?19
On the basis of the explanation given
above, we can, however, appreciate the sequence of these halachos: After the Rambam uses
a prooftext which implies that the mitzvah of
building a Sanctuary is not confined to one specific structure, he illustrates
this point by citing the various different intermediate stages through which
our people’s observance of this mitzvah underwent.
Intermediate
Way-Stations On the Path to Jerusalem
To return to the concept explained at
the outset: The linkage of the mitzvah of
constructing a Sanctuary with the mitzvos of
appointing a king and wiping out Amalek is also relevant with regard to the
other structures mentioned by the Rambam.20 Our Rabbis state that “Moshe Rabbeinu served
as a king,”21 and the construction of the Sanctuary
followed the war in which Yehoshua defeated Amalek.22
The title “king” was also applied to Yehoshua23 who constructed the Sanctuary at
Shiloh, and to Shmuel,24 who constructed the Sanctuary at Nov. We are unsure of the exact time of the
construction of the Sanctuary at Givon. We may, however, assume that one of
the following — Shaul, David, or Shmuel, all of whom either served, or were
described, as kings — was involved in its construction. Similarly, at the
time these structures were built, the people had reached progressively more
developed stages of being “at peace from the enemies around them.” Nevertheless,
just as the monarchy and Israel’s peace had not been
established in a complete manner at the time of these structures, these
structures did not represent a complete manifestation of the indwelling of
the Divine Presence, nor did they fulfill the ideal conception of a center
for the sacrificial worship of the Jewish people.
It was not until “the king dwelt in
his house, and G‑d brought him peace from all the enemies which surrounded
him,” i.e., David had securely established the monarchy and brought peace to
the land, that it was possible to build the Beis
HaMikdash.
The
Ultimate Beis HaMikdash
Based on the above, we can appreciate
one of the positive dimensions that will be possessed by the Third Beis HaMikdash. That structure will be built
by Mashiach,25 the
ultimate Jewish monarch, and will be constructed after he “wages the wars of
G‑d, defeating all the nations around him.”26 Among
these wars will be the total annihilation of Amalek.27 Thus, since in the Era of the Redemption,
the other two mitzvos, the
appointment of a king and the destruction of Amalek, will have been fulfilled
in a perfect matter, this will contribute an added dimension of perfection
to the mitzvah of constructing
the Beis HaMikdash.
We can hasten the coming of this era
through our divine service. To explain: In chassidic thought,28 the appointment of a king is
associated with developing inner bittul,
nullifying oneself to G‑d. This in turn allows a person to “drive out” Amalek
from his being, to free himself from pride, egotism, and other undesirable
character traits. Such personal refinement allows him to proceed further and
transform his person, his home, and his surroundings into a “sanctuary in
microcosm,” in which the Divine Presence can rest.29
This will serve as a catalyst for
change in the world at large. For each particular manifestation of the Divine
Presence within the world hastens the coming of the time when the Divine Presence
will again be revealed, and not merely in microcosm. At that time, “the world
will be filled with the knowledge of G‑d as the waters cover the ocean bed.”30 May this take place in the immediate
future.
VI, Terumah
Yechezkel (Ezekiel) - Chapter 38
1Then the word of the Lord came to me, saying:
2"Son of man, set your face toward Gog, [toward] the land of Magog,
the prince, the head of Meshech and Tubal, and prophesy concerning him.
toward Gog: So is the king’s name.
Magog: The name of the nation, as Scripture states (Gen.
10:2): “Gomer and Magog.”
3And you shall say; So said the Lord God: Behold, I am against you, Gog,
the prince, the head of Meshech and Tubal.
4And I shall unbridle you, and I shall put hooks into your jaws and bring
you forth and all your army, horses and riders, all of them clothed in
finery, a great assembly, with encompassing shield and buckler, all of them
grasping swords.
And I shall unbridle you: [Heb. וְשּׁוֹבַבְתִּיךָ.] I shall make you שׁוֹבָב a unbridled, backsliding, envoyzer in Old
French, to unbridle. Whoever follows the dictates of his heart is called שּׁוֹבַב, as (Isa. 57:17): “for he went
rebelliously (שּׁוֹבֵב) in the way of his heart.”
and I shall put hooks into your jaws: It is customary to lead out a beast with the hooks in its
jaws because it does not want to go [voluntarily]. I, too, will put thoughts
into your heart and an urge that will draw you from your land to come upon
Israel.
5Persia, Cush, and Put are with them; all of them with buckler and helmet.
6Gomer and all its wings, the house of Togarmah, the utmost parts of the
north and all its wings, many peoples with you.
and all
its wings: And all those around it.
7Be prepared and make ready for yourself, you and all your assembly who
are gathered about you, and you will be to them for a guardian.
Be
prepared and make ready for yourself: Prepare yourself, and make ready for yourself an army of
others.
be prepared: [as translated,] be prepared.
and you will be to them for a guardian: It is the custom of kings to pay attention, concerning
their armies, to how they will march forth, and to appoint guards so that a
destroyer should not come upon his army at night.
8From many days you will be remembered; at the end of the years you will
come to a land [whose inhabitants] returned from the sword, gathered from
many peoples, upon the mountains of Israel, which had been continually laid
waste, but it was liberated from the nations, and they all dwelt securely.
From
many days past you will be remembered: From the many days past that you sinned against Me, you
will now be remembered before Me, for [Me] to remember your iniquities and to
pay you your recompense. And I shall entice you at the end of years into
coming to the land of Israel, “returned from the sword” whose inhabitants
returned from the exile wherein they had been exiled by the enemy’s sword.
which had been continually laid waste: these many years, and [only] shortly before your coming
upon them, they returned.
but it was liberated from the nations: But you should have taken into consideration that it
liberated from the nations, and He Who liberated it from the nations will not
leave it in your hands.
9And you will ascend; like mist you will come; like a cloud to cover the
earth you will be; you and all your wings and many peoples with you.
like
mist: [Heb. כַּשּׁוֹאָה,] like darkness that
covers the earth, שּׁוֹאָה is broine, bruine in Old French, fog, mist.
10So said the Lord God: It will come to pass on that day that words will
enter your heart and you will think a thought of evil.
words
will enter: Thoughts will arise.
a thought of evil: to wage war against Me.
11And you will say, "I shall ascend upon a land of open cities; I
shall come upon the tranquil, who dwell securely; all of them living without
a wall, and they have no bars or doors.
upon a
land of open cities: [Heb. פְּרָזוֹת,] dwellers in villages
without a wall, who trust in their might and are not [so] afraid as to gather
into fortified cities.
open cities: פְּרָזוֹת is like (Deut. 3:5): “in addition to the very many open cities (עָרֵי הַפְרָזִי),” without a wall.
I shall come: to the tranquil ones and see what they trust in.
12To take spoil and to plunder loot, to return your hand upon the
resettled ruins and to a people gathered from nations, acquiring livestock
and possessions, dwelling on the navel of the earth.
to
return your hand upon the resettled ruins: To destroy a second time the cities that were in ruins
until now, and now have been settled.
and to a people gathered: from peoples, who now acquire livestock and possessions.
on the navel of the earth: In the height and the strength of the earth, like the
navel, which is in the center of a person and slopes downward from all its
sides.
13Sheba and Dedan and merchants of Tarshish and all its magnates will say
to you, "Are you coming to take spoil? Have you assembled your assembly
to plunder loot, to carry off silver and gold, to take livestock and
possessions, to take much spoil?"
and all
its magnates: [Heb. כְּפִירֶיהָ,] shrewd merchants
therein, who are accustomed to roam, like young lions (כְּפִירִים), in all the countries and who know where the place of riches
is.
Are you coming to take spoil: i.e., who told you the place of the riches? Did you know
[for a fact] that you are going to a land full of spoil and loot, and that
there you will really find powerful wealth?
14Therefore, prophesy, O son of man, and say to Gog, So said the Lord God:
Surely on that day, when My people dwells securely, you will know.
you will know: Jonathan renders: you will know the retribution of My
might, i.e., you will know and recognize Who is their might and their
stronghold.
15And you will come from your place, from the utmost north, you and many
peoples with you, all of them riding horses; a great assembly and a mighty
army.
16And you will ascend upon My people Israel like a cloud to cover the
earth; at the end of days it will be, and I shall bring you upon My land in
order that the nations recognize Me when I am sanctified through you before
their eyes, O Gog.
17So said the Lord God: Are you he about whom I spoke in ancient days
through My servants, the prophets of Israel who prophesied in those days many
years ago, to bring you upon them.
Are you he: In those days, the Holy One, blessed be He, will say, “Are
you the one about whom I spoke in ancient days through My servants, the
prophets of Israel, e.g. Ezekiel and Zechariah?” For he [Zechariah] too
prophesied about the wars of Gog and Magog (Zech.
14:2): “And I will gather all the nations, etc.” Our Sages said (Sanh.
17a): Eldad and Medad they [also] prophesied about it. That is the שָּׁנִים stated here. Do not read שָּׁנִים, years, but שְּׁנַיִם, two. Two prophets
prophesied one prophecy at one time (though not in the same style of
expression).
18And it will come to pass on that day, when Gog comes against the land of
Israel, declares the Lord God, that My blazing indignation will flame in My
nostrils.
19For in My jealousy and in the fire of My wrath I have spoken; Surely
there shall be a great noise on that day in the land of Israel.
a great noise: [Heb. רַעַשּׁ,] through noise and
thunder, as he states.
20And at My presence, the fishes of the sea and the birds of the heaven
and the beasts of the field and all the creeping things that creep upon the
earth and all the men who are upon the surface of the earth shall quake, and
all the mountains shall be thrown down, and the cliffs shall fall to the
ground.
and the cliffs shall fall: [Heb. הַמַּדְרִגוֹת.] I heard that they are
perpendicular hanging rocks, which appear to be falling, but I say that they
are mounds of the towers, for they dig around and cast up the earth in the
center to raise the mound, and it is made into steps, eschelons, eschillons in
Old French, steps, in order that the earth remain, and after it is pressed
down well, they remove the forms that hold up the step.
21And I will call the sword against him upon all My mountains, says the
Lord God: every man's sword shall be against his brother.
And I will call the sword against him upon all My mountains: for the sword to come upon them, against him. “And I will
call” means, I will prepare. And what is the sword that I will call against
him? Their own sword: “every man’s sword shall be against his brother.”
22And I will judge against him with pestilence and with blood, and rain
bringing floods, and great hailstones, fire, and brimstone will I rain down
upon him and upon his hordes and upon the many peoples that are with him.
and great hailstones: Hailstones that glisten like precious stones named גָּבִישּׁ, crystal, as the matter is stated (Job 28:18): “Coral and crystal (וְגָּבִישּׁ).” Our Sages said (Ber.
54b): עַל גַב אִישּׁ: Hailstones that started
to fall on Egypt, and stood in the air over the man (עַל גַב אִישּׁ), Moses, who prayed that
they not fall, as the matter that is stated (Exod.
9:33), לֹא נִתַּךְ אַרְצָה“[it] did not reach the
ground.”
23And I will reveal Myself in My greatness and in My holiness and will be
recognized in the eyes of many nations, and they will know that I am the Lord.
Yechezkel (Ezekiel) - Chapter
39
1And you, Son of man, prophesy about Gog, and say; So says the Lord God:
Lo! I am against you, O Gog, prince and head of Meshech and Tubal.
2And I will unbridle and entice you and lead you up from the utmost parts
of the north and bring you upon the mountains of Israel.
and I will entice you: [Heb. וְשִּׁשֵּׁאתִיךָ,] like וְהִשֵּׁאתִיךָ, I will entice you upon
My people, as in (Ps. 89:23): “No enemy will
entice (יַשִׂיא) him.”
3And I will smite the bow out of your left hand and make your arrows fall
from your right hand.
4Upon the mountains of Israel shall you fall, you and all
your hordes, and the people that are with you; to the birds of prey, to all
the winged creatures and the beasts of the field have I given you to be
devoured.
5Upon the open field shall you fall, for I have spoken, says
the Lord God.
6And I will send fire on Magog and on those who dwell in
safety in the islands, and they will know that I am the Lord.
7And I will make known My Holy Name in the midst of My
people Israel, and I will no longer cause My Holy Name to be profaned, and
the nations will know that I, the Lord, am holy in Israel.
and I will no
longer cause My Holy Name to be profaned: For Israel’s degradation is a profanation of His Name,
“inasmuch as it is said of them, ‘these are the people of the Lord’” (above
36:20), and He is unable to save them.
8Behold it is coming, and it will be, says the Lord God:
that is the day whereof I have spoken.
9Then the inhabitants of
the cities of Israel will go forth and make fires and heat up with the
weapons, the bucklers, and the encompassing shields, the bows and the arrows
and the handstaves and the spears, and burn them as fires for seven years.
and heat up: [Heb. וְהִשִּׂיקוּ,] like (Orlah 3:5): “An
oven that they heated up (שֶּׁהִטִיקוּהָ)” in the language of the
Mishnah.
with the weapons: [Heb. בַנֶשֶּׁק,] an armures in Old
French, with weapons.
10So that they shall carry no wood from the fields nor cut
down any from the forests, for they shall make fires from the weapons. Thus
will they spoil those who spoiled them and plunder those who plundered them,
says the Lord God.
11And it shall come to pass on that day that I will give Gog
a place there as a grave in Israel, the valley of them who pass along the
east side of the sea, and it will then stop those who pass along. And there
shall they bury Gog and all his hordes, and they shall call it the Valley of
Hamon Gog [the masses of Gog].
I will give
Gog a place there as a grave: A place where there will be a grave for them. Since he is
of the seed of Japtheth, who covered his father’s nakedness, he therefore
merited burial.
the valley of
those who pass along: The valley where people pass the Sea of Kinnereth to bring
from there Genossar fruits regularly.
the east side
of the sea: Jonathan renders: on the east of the Sea of Gennasar.
and it will
then stop those who pass along: [Heb. וְחֹסֶמֶת.] It closes off those who
pass, like (Deut. 25:4): “You shall not muzzle (לֹא תַחְסוֹם).” Because of the many
corpses that will fall there, travelers will be prevented from passing
through. Therefore, they will pass by them and bury them. Menachem (p. 91)
interprets it in his book (Machbereth) to mean that they will close their
nose so as not to smell the odor of the corpses.
12And seven months shall the House of Israel be burying them
in order to purify the land.
13They will bury all the people of the land, and they will be
renowned; it is a day when I will be glorified, says the Lord God.
They will bury all the
people of the land: because they died there.
and they will
be renowned: All the nations will speak their name as praise and as a
sign of kindness: “There are no nations as compassionate as this one; do you
find a man who buries his enemy who rose up against him to kill him?”
14Men of continuous employment they shall separate, who pass
through the land, burying those who pass through with those who are left on
the surface of the land, in order to purify it, at the end of seven months
shall they search.
Men of continuous
employment: Men designed to continuously devote themselves to this.
Israel will separate out in order to [be able to] pass through the land and
gather the scattered [corpses].
burying with
those who pass through: Burying with (Heb. אֶת) those who pass through;
the corpses (אֶת הַנוֹתָרִים) that will block off and
hinder the crossing. Those who crossed the ocean will bury them for their own
benefit.
with those who
pass through: Heb. אֶת הַעֹבְרִים, with those who pass
through. So I heard, and so did Jonathan render.
those who are
left on the surface of the land: far from the crossing. Those who cross the sea will not
occupy themselves with burying them. Those designated to devote themselves to
this purpose will bury them.
at the end of
seven months: the majority of the corpses visible to the eye will have
been buried; from then on they will probe through the land in the hidden
places, in the briars and among the thorns, and bury whomever they find.
15And when they that pass through shall pass and see a human
bone, they shall build a sign next to it until the buriers bury it in the
Valley of Hamon Gog.
And when they
that pass through the land shall pass: Wayfarers who see a human bone will construct a marker next
to it as a sign that there is a bone of a dead body there, in order that
wayfarers and those who prepare ritually pure food should stay away from it.
until: the men of continuous employment, designated to search,
will come and bury it.
16And also the name of the city shall be Hamonah. Thus they
shall purify the land.
And also the
name of the city shall be Hamonah: And also the city whose name is “the city stirring with
numerous people,” that is, the wicked city, the masses of its inhabitants
will be buried there.
Thus they
shall purify the land: [i.e.,] Israel will purify their ritually pure foods and
their terumoth in the Land.
Hamonah: without a “mappiq hey” since the final “hey” serves as an
adjective, for הֲמוֹנָה is like הוֹמִיָה, stirring.
17And you, son of man, so said the Lord God: Say to every
winged bird and to every beast of the field, Assemble and come; gather from
around My slaughter, which I am slaughtering for you in a great slaughter on
the mountains of Israel, and you shall eat flesh and drink blood.
18The flesh of the mighty you shall eat and the blood of the
princes of the earth you shall drink; rams, lambs, he-goats, and bulls, all
of them fatlings of Bashan.
rams, lambs,
he-goats, and bulls: kings and dukes, rulers, and princes.
|
fatlings
of Bashan: [Heb. מְרִיאִי בָשָּׁן,]
An ox given to be fattened is called al meri in Arabic.
|
|
19And you shall eat fat until you are full, and you shall
drink blood until you are drunk, from My slaughtering that I have slaughtered
for you.
20And you shall be sated on My table with horses and riders,
mighty men and all warriors, says the Lord God.
21And I shall publicize My glory among the nations, and all
the nations will see My judgement that I performed and My hand that I place
upon them.
My judgment: [Heb. מִשְׁפָּטִי,] My retribution, justize
in Old French, judgment, punishment.
22And the House of Israel will know that I am the Lord their
God from that day on.
23And the nations will know that for their iniquity the House
of Israel was exiled, because they betrayed Me, and I hid My face from them,
and I delivered them into the hands of their adversaries, and they all fell
by the sword.
And the
nations will know that for their iniquity they were exiled: [i.e.,] the Children of Israel. When they see My might,
they will recognize that it was not because of inability that I did not save
them but because of their iniquity that I hid My face from them, and they
were exiled.
24According to their defilement and according to their
transgressions I did to them, and I hid My face from them.
25Therefore, so said the Lord God: Now I shall return to the
captivity of Jacob, and I shall have compassion on the House of Israel, and I
shall be zealous for My Holy Name.
and I shall be
zealous for My Holy Name: And I donned the zeal of salvation and vengeance for the
sake of My Holy Name, that it no longer be profaned.
and I shall be
zealous for My Holy Name: [Heb. לְשֵּׁם,] for the sake of My Holy
Name, as in (Num. 11:29): “Are you jealous for my sake אַתָּה לִי) (הַמְקַנֵא.”
26And they shall bear their disgrace and all their treachery
that they committed against Me when they dwell on their land securely with no
one frightening them.
And they shall
bear their disgrace: When I do good to them and I do not recompense them
according to their evil, they will bear the disgrace and be ashamed to lift
up their faces. Menahem, however, explained וְנָשּׂוּי like (Ps.
32:1): “Praiseworthy is he whose transgression is forgiven (נְשּׂוּי),” an expression of atonement.
27When I return them from the peoples and gather them from
the lands of their enemies, I shall be sanctified through them before the
eyes of many nations.
28And they will know that I am the Lord their God when I
exile them to the nations, and I shall gather them to their land, and I shall
no longer leave any of them there.
And I shall no
longer leave: one of them in exile.
29And I shall no longer
hide My face from them, for I shall have poured out My spirit upon the House
of Israel," says the Lord God.
Dear House of Yisrael come let us study Shulchan Aruch and…….:
‘The Repetition of a Commandment’
Everyone, with whatever background Christians, Muslims, Hindus etc. if they like the do Teshuva out of the feeling that they feel so much home with the Jews, to be with the Jews we invite to join us?
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.
When we, Jews and Ephraim, do real Teshuva the Chesed, it is pure Love, the base of our being shall bring unity. Read YeshaYahu 11.....?
Beit Yisrael International.
Become a member.
Get the Membership from Beit Yisrael! ‘How to become a Righteous of the Nations (Ultra-Orthodox Chassidic Lost Tribes of Efrayim/‘Ger Toshav‘) click: Beit yisrael international
Shulchan Aruch HaravThe Alter Rebbe's Shulchan Aruch - Code of Jewish LawA must read and guiding line: To go through every step, of the 42 steps in our diaspora until we reach Eretz Yisrael, the unification of Yehuda and Ephraim, when the Jews start to build The Temple and Restoring her Temple Service. It is for all Beit Yisrael International members the way to go.
click:
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.
That we may hold on the 'right understanding' in our 'travel' through the 'dessert' our 'diaspora':
click: The Soul of JudaismTeachings from the core essenceDo-It-Yourself JudaismBeing human all the wayThe Tzaddik HaDor
As the Zohar teaches us – everyone is against or afraid of the idea of there having to be a tzaddik. HaTzaddik, "THE" Tzaddik, HaDor - namely the Tzaddik of "THIS" generation. The Holy Zohar teaches (Zohar I, 28a): "Woe to the world for they do not provide help for the Shechina (Divine Presence) during the exile, or for Moshe (i.e. the Tzaddik), who is always with Her and never moves from Her… Moshe did not die. He is called Adam. Of Adam it is written (Bereishit 2:20), 'And Adam had no helpmate'. This applies to the last exile: Adam – the Tzaddik – has no helpmate. Everyone is against the Tzaddik".
May we all sincerely and wholeheartedly turn to Hashem in prayer and seek out, support and reveal the Shechina hidden within the exile along with Her helpmate 'HaTZaDDiK HaDoR' Amen.
Kol-HaTor The Voice of the Turtle Dove
 Kol HaTor - קול התור or "The Voice of the Turtledove" (a reference to Song of Songs 2:12) was written by Rabbi Hillel Rivlin of Shklov, a disciple of the Vilna Gaon . The text deals with the Geulah (Era of Redemption) and describes its signs vis-a-vis an evaluation of a proposed 999 footsteps of the Moshiach’s arrival. The Vilna Gaon believed the number 999 to be intrinsically connected to the idea of Moshiach ben Yosef, he also felt that this number is alluded to in the gematria of his own name. It was first published in Hebrew by Rabbi Menachem Mendel Kasher in 1968 to whom the book was passed down over the generations.
And…… to all Jews and Ephraimites:
Pirkei Avot 6:10Dr. 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………
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Please let we all, Jews and all their friends, take the Har HaBayit and start building the Temple and restoring her service? כִּ֤י אִם־הֵיטֵיב֙ תֵּיטִ֔יבוּ אֶת־דַּרְכֵיכֶ֖ם וְאֶת־מַעַלְלֵיכֶ֑ם אִם־עָשׂ֤וֹ תַֽעֲשׂוּ֙ מִשְׁפָּ֔ט בֵּ֥ין אִ֖ישׁ וּבֵ֥ין רֵעֵֽהוּ׃
No, if you really mend your ways and your actions; if you execute justice between one party and another; גֵּ֣ר יָת֤וֹם וְאַלְמָנָה֙ לֹ֣א תַעֲשֹׁ֔קוּ וְדָ֣ם נָקִ֔י אַֽל־תִּשְׁפְּכ֖וּ בַּמָּק֣וֹם הַזֶּ֑ה וְאַחֲרֵ֨י אֱלֹהִ֧ים אֲחֵרִ֛ים לֹ֥א תֵלְכ֖וּ לְרַ֥ע לָכֶֽם׃
if you do not oppress the stranger, the orphan, and the widow; if you do not shed the blood of the innocent in this place; if you do not follow other gods, to your own hurt— וְשִׁכַּנְתִּ֤י אֶתְכֶם֙ בַּמָּק֣וֹם הַזֶּ֔ה בָּאָ֕רֶץ אֲשֶׁ֥ר נָתַ֖תִּי לַאֲבוֹתֵיכֶ֑ם לְמִן־עוֹלָ֖ם וְעַד־עוֹלָֽם׃
then only will I let you dwell in this place, in the land that I gave to your ancestors for all time. 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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Kol HaTor - קול התור or "The Voice of the Turtledove" (a reference to Song of Songs 2:12) was written by Rabbi Hillel Rivlin of Shklov, a disciple of the Vilna Gaon . The text deals with the Geulah (Era of Redemption) and describes its signs vis-a-vis an evaluation of a proposed 999 footsteps of the Moshiach’s arrival. The Vilna Gaon believed the number 999 to be intrinsically connected to the idea of Moshiach ben Yosef, he also felt that this number is alluded to in the gematria of his own name. It was first published in Hebrew by Rabbi Menachem Mendel Kasher in 1968 to whom the book was passed down over the generations.
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