The Six-Day War: The blessing from HaShem. The Israeli leader's answer: Signing a covenant with Amalek.

 The Six-Day War: The blessing from HaShem. The Israeli leader's answer: Signing a covenant with Amalek.

The Six-Day War: The blessing from HaShem. The Israeli leader's answer: Signing a covenant with Amalek.


The blessing from HaShem:

Adonai gave us rest from all around, according to all that He swore to our fathers; and no man of all their enemies stood before them; Adonai delivered all their enemies into our hand.

Our answer:
Our leaders didn’t accept the blessing from HaShem. Instead, they made a covenant with Amalek.

Our leaders knew:
The Mufti and the Führer (
The Mufti and the Führer

(November 1941)

In 1941Haj Amin al-Husseini fled to Germany and met with Adolf HitlerHeinrich HimmlerJoachim Von Ribbentrop and other Nazi leaders. He wanted to persuade them to extend the Nazis’ anti-Jewish program to the Arab world.

The Mufti sent Hitler 15 drafts of declarations he wanted Germany and Italy to make concerning the Middle East. One called on the two countries to declare the illegality of the Jewish home in Palestine. Furthermore, “they accord to Palestine and to other Arab countries the right to solve the problem of the Jewish elements in Palestine and other Arab countries, in accordance with the interest of the Arabs and, by the same method, that the question is now being settled in the Axis countries.”1

On November 28, 1941, the Mufti met with Hitler, who told him the Jews were his foremost enemy. The Nazi dictator rebuffed the Mufti’s requests for a declaration in support of the Arabs, however, telling him the time was not right. The Mufti offered Hitler his “thanks for the sympathy which he had always shown for the Arab and especially Palestinian cause, and to which he had given clear expression in his public speeches....The Arabs were Germany’s natural friends because they had the same enemies as had Germany, namely....the Jews....” Hitler replied:

Germany stood for uncompromising war against the Jews. That naturally included active opposition to the Jewish national home in Palestine....Germany would furnish positive and practical aid to the Arabs involved in the same struggle....Germany’s objective [is]...solely the destruction of the Jewish element residing in the Arab sphere....In that hour the Mufti would be the most authoritative spokesman for the Arab world. The Mufti thanked Hitler profusely.2

Two German historians say that Hitler had a plan to extend the Holocaust to the Middle East and had forged an alliance with Arab nationalists. This is perhaps why Hitler met with the Mufti and provided him a budget of 750,000 Reichsmark per month to foment a jihad in Palestine. The alliance did not alter Hitler’s racist views toward Arabs reflected in his refusal to shake the Mufti’s hand or drink coffee with him.3

In 1945Yugoslavia sought to indict the Mufti as a war criminal for his role in recruiting 20,000 Muslim volunteers for the SS, who participated in the killing of Jews in Croatia and Hungary. He escaped from French detention in 1946, however, and continued his fight against the Jews from Cairo and later Beirut. He died in 1974.

A document attesting to the connection between Nazi Germany and the Mufti was released in March 2017. In the letter published by the National Library of Israel Archives, SS Chief Heinrich Himmler heaps praise upon Mufti al-Husseini, stating that the Nazi leadership  has been closely following the battle of freedom-seeking Arabs - and especially in Palestine - against the Jewish invaders. Himmler ends the letter by bidding the Mufti warm wishes for the continuation of your battle until the big victory.  This letter was delivered in the Fall of 1943, two years after the Mufti's famous meeting with Adolf Hitler.4

1 “Grand Mufti Plotted To Do Away With All Jews In Mideast,” Response, (Fall 1991), pp. 2-3.
Record of the Conversation Between the Fuhrer and the Grand Mufti of Jerusalem on November 28, 1941, in the Presence of Reich Foreign Minister and Minister Grobba in Berlin, Documents on German Foreign Policy, 1918-1945, Series D, Vol. XIII, London, 1964, p. 881ff in Walter Lacquer and Barry Rubin, The Israel-Arab Reader, (NY: Facts on File, 1984), pp. 79-84.
Von Jan Friedman, “New Research Taints Image of Desert Fox Rommel,” Der Spiegel, (May 23, 2007).
Letter written to Grand Mufti from Himmler uncovered, YNet News, (March 30, 2017)

by Rabbi Yaakov Asher Sinclair -
On 1 October 1946, after 216 court sessions, the International Military Tribunal at Nuremberg delivered its verdicts sentencing the leaders of the Nazi party to death by hanging. The author of the following account, Kingsbury Smith of the International News Service, was chosen by lot to represent the American press at the execution of ten of those leaders.

NurembergGaol, Germany
16 October 1946
International News Service

…Julius Streicher made his melodramatic appearance at 2:12 a.m.

While his manacles were being removed and his bare hands bound, this ugly, dwarfish little man, wearing a threadbare suit and a well-worn bluish shirt buttoned to the neck but without a tie (he was notorious during his days of power for his flashy dress), glanced at the three wooden scaffolds rising menacingly in front of him. Then he glanced around the room, his eyes resting momentarily upon the small group of witnesses. By this time, his hands were tied securely behind his back. Two guards, one on each arm, directed him to Number One gallows on the left of the entrance. He walked steadily the six feet to the first wooden step but his face was twitching.

As the guards stopped him at the bottom of the steps for identification formality he uttered his piercing scream: 'Heil Hitler!'

The shriek sent a shiver down my back.

As its echo died away an American colonel standing by the steps said sharply, 'Ask the man his name.' In response to the interpreter's query Streicher shouted, 'You know my name well.'

The interpreter repeated his request and the condemned man yelled, 'Julius Streicher.'

As he reached the platform Streicher cried out, 'Now it goes to G-d.' He was pushed the last two steps to the mortal spot beneath the hangman's rope. The rope was being held back against a wooden rail by the hangman.

Streicher was swung suddenly to face the witnesses and glared at them. Suddenly he screamed, 'Purim Fest 1946.' [Purim is a Jewish holiday celebrated in the spring, commemorating the execution of Haman, ancient persecutor of the Jews described in the Old Testament]…

Streicher had been a Nazi since early in the movement’s history. He was the editor and publisher of the anti-Semitic newspaper "Das Strummer." In May of 1924 Streicher wrote and published an article on Purim titled "Das Purimfest" (The Festival of Purim). In order to publish his vitriolic attack Streicher must have had a good deal of knowledge about Jewish thought and practice. However we can only speculate to what extent he was aware of the remarkable parallels between Haman and his own execution. However, they are indeed striking:

“And the king said to Esther the queen, ‘The Jews have slain and destroyed five hundred men in Shushan the capital, and the ten sons of Haman...Now whatever your petition, it shall be granted; whatever your request further, it shall be done.’

Then said Esther, ‘If it please the king, let it be granted to the Jews that are in Shushan to do tomorrow also as this day, and let Haman's ten sons be hanged upon the gallows.’ ” (Esther 9:12-14)

If Haman’s ten sons had already been killed, how could they hanged?

Our Sages comment on the word “tomorrow" in Esther's request: "There is a tomorrow that is now, and a tomorrow which is later." (Tanchuma, Bo 13 and Rashi, Shemot 13:14).

In the Megilla, the names of Haman’s ten sons are written very large and in two columns. This is in distinct contrast to the style of the rest of the Megilla. The left-hand column contains the word v'et (and) ten times. According to our Sages the word v'et is used to denote replication. The inference is that another ten people were hanged in addition to Haman's ten sons.

If we examine the list of Haman's sons three letters are written smaller: the taf of Parshandata, the shin of Parmashta and the zayin of Vizata.

Those three letters together form taf-shin-zayin, the last three numbers of the Jewish year 5707, which corresponds to the secular year 1946, the year that those ten Nazi criminals were executed.

The Nuremberg trials were a military tribunal and thus the method of execution was usually by firing squad. The court, however, prescribed hanging. Esther’s request "Let Haman's ten sons be hanged" echoes down the ages,

Equally uncanny is that the date of the execution (October 16, 1946) fell on "Hoshana Rabba" (21 Tishrei), the day on which G-d seals the verdicts of Rosh Hashana for the coming year.

As the Megilla recounts, a decree that the king has sealed cannot be rescinded, and thus Achashverosh had to promulgate a second decree to allow the Jewish People to defend themselves. In other words, that first decree was never nullified.

Our Sages teach us that eventually the Jewish People will return to G-d either voluntarily, or if not, G-d will raise up another despot whose decrees will be “as severe as Haman” (Sanhedrin 97b).

When we look toward the place of our original encounter with Haman and see the rise of a fanatic whose rhetoric rivals our most vicious enemies, we should remember that history most often repeats itself for those who fail to learn its lessons.


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The source for the attack in 1967!

The source for the two state ‘solution’. An Amalek-State in the Heartland (Judea and Samaria) of Israel and Aza!

The source of the Oslo-accords!

The climax the 7the of October 2023! 1200 bestially murdered in one day!

The Israeli Army was not there to protect them! The Israeli Army leaders are responsible for the slaughter on the 7the of October 2023!


Amalek in the Torah


Bamidbar (Numbers) - Chapter 24

1Balaam saw that it pleased the Lord to bless Israel; so he did not go in search of omens as he had done time and time again, but turned his face toward the desert.


אוַיַּ֣רְא בִּלְעָ֗ם כִּ֣י ט֞וֹב בְּעֵינֵ֤י
יְהֹוָה֙ לְבָרֵ֣ךְ אֶת־יִשְׂרָאֵ֔ל וְלֹֽא־הָלַ֥ךְ כְּפַֽעַם־בְּפַ֖עַם לִקְרַ֣את נְחָשִׁ֑ים וַיָּ֥שֶׁת אֶל־הַמִּדְבָּ֖ר פָּנָֽיו:

Balaam saw that it pleased: 
He said, “I no longer have to test the Holy One, blessed is He, for He will not want to curse them.”


וַיַּרְא בִּלְעָם כִּי טוֹב וגו': אָמַר אֵינִי צָרִיךְ לִבְדֹּק עוֹד בְּהַקָּדוֹשׁ בָּרוּךְ הוּא, כִּי לֹא יַחְפֹּץ לְקַלְּלָם:

so he did not go… as he had done time and time again: As he had done twice - [Mid. Aggadah]


לא הָלַךְ כְּפַֽעַם־בְּפַעַם: כַּאֲשֶׁר עָשָׂה שְׁתֵּי פְעָמִים:

in search of omens: To divine that perhaps God would chance to meet him as he wished. He said, “Whether He wishes to curse them or not, I will mention their sins so that on the mention of their sins the curse can take effect.” - [Mid. Aggadah]


לִקְרַאת נְחָשִׁים: לְנַחֵשׁ אוּלַי יִקָּרֶה ה' לִקְרָתוֹ כִּרְצוֹנוֹ, אָמַר רוֹצֶה וְלֹא רוֹצֶה לְקַלְּלָם, אַזְכִּיר עֲוֹנוֹתֵיהֶם, וְהַקְּלָלָה עַל הַזְכָּרַת עֲוֹנוֹתֵיהֶם תָּחוּל:

but turned his face toward the desert: As the Targum paraphrases [“He directed his face toward the desert, where the Israelites had made the golden calf,” or “He directed his face toward the golden calf, which the Israelites had made in the desert.” See RambanMidrash AggadahMechokekei Yehudah (Minchath Yehudah, fn. 1)].


וַיָּשֶׁת אֶל־הַמִּדְבָּר פָּנָֽיו: כְּתַרְגּוּמוֹ:

2Balaam raised his eyes and saw Israel dwelling according to its tribes, and the spirit of God rested upon him.


בוַיִּשָּׂ֨א בִלְעָ֜ם אֶת־עֵינָ֗יו וַיַּרְא֙ אֶת־יִשְׂרָאֵ֔ל שֹׁכֵ֖ן לִשְׁבָטָ֑יו וַתְּהִ֥י עָלָ֖יו ר֥וּחַ אֱלֹהִֽים:

Balaam raised his eyes: He sought to cast an evil eye upon them, so here you have his three attributes: an evil eye, a haughty spirit, and greed mentioned above (22:13, 18). - [Avoth 5:19, Mid. Tanchuma Balak 6, Num. Rabbah 20:10]


וַיִּשָּׂא בִלְעָם אֶת־עֵינָיו: בִּקֵּשׁ לְהַכְנִיס בָּהֶם עַיִן רָעָה, וַהֲרֵי יֵשׁ לְךָ שָׁלֹשׁ מִדּוֹתָיו — עַיִן רָעָה וְרוּחַ גְּבוֹהָה וְנֶפֶשׁ רְחָבָה הָאֲמוּרִים לְמַעְלָה:

dwelling according to its tribes: He saw each tribe dwelling by itself, not intermingling [with other tribes], and he saw that the openings of their tents did not face each other, so that they should not peer into each other’s tents. — [B.B. 60a, Mid. Aggadah]


שֹׁכֵן לִשְׁבָטָיו: רָאָה כָל שֵׁבֶט וְשֵׁבֶט שׁוֹכֵן לְעַצְמוֹ וְאֵינָן מְעֹרָבִין, רָאָה שֶׁאֵין פִּתְחֵיהֶם מְכֻוָּנִין זֶה כְנֶגֶד זֶה, שֶׁלֹּא יָצִיץ לְתוֹךְ אֹהֶל חֲבֵרוֹ:

and the spirit of God rested upon him: It entered his mind not to curse them.


וַתְּהִי עָלָיו רוּחַ אֱלֹהִֽים: עָלָה בְלִבּוֹ שֶׁלֹּא יְקַלְּלֵם:

3He took up his parable and said, "The word of Balaam the son of Beor and the word of the man with an open eye.


גוַיִּשָּׂ֥א מְשָׁל֖וֹ וַיֹּאמַ֑ר נְאֻ֤ם בִּלְעָם֙ בְּנ֣וֹ בְעֹ֔ר וּנְאֻ֥ם הַגֶּ֖בֶר שְׁתֻ֥ם הָעָֽיִן:

the son of Beor: Heb. בְּנוֹ בְעֹר, lit., his son was Beor. [However, the word בְּנוֹ is used here] as in “to a spring לְמַעְיְנוֹ of water” (Ps. 114:8) [see Rashi 23:18]. The Midrash Aggadah expounds: Both were greater than their fathers; Balak, his son was Zippor, for his [Balak’s] father was his son, as it were, with regard to royalty. And Balaam was greater than his father in prophecy; he was a maneh [a coin equaling one hundred zuz] the son of a peras [a coin equaling fifty zuz, half the value of a maneh]. — [Mid. Tanchuma Balak 13, Sanh. 105a]


בְּנוֹ בְעֹר: כְּמוֹ "לְמַעְיְנוֹ מָיִם" (תהלים קי"ד); וּמִדְרַשׁ אַגָּדָה שְׁנֵיהֶם הָיוּ גְדוֹלִים מֵאֲבוֹתֵיהֶם, בָּלָק בְּנוֹ צִפּוֹר — אָבִיו בְּנוֹ הוּא בְמַלְכוּת, וּבִלְעָם גָּדוֹל מֵאָבִיו בִּנְבִיאוּת — מָנֶה בֶן פְּרָס הָיָה (סנהדרין ק"ה; תנחומא):

with an open eye: Heb. שְׁתֻם הָעָיִן. His eye had been gouged out and its socket appeared open. This term שְׁתֻם is mishnaic; “enough time to bore a hole (יִשְׁתֹּם) [in a cask], seal it, and dry it” (A.Z. 69a). Our Rabbis said, Because he said, “the number of the seed of Israel” (23:10), implying that the Holy One, blessed is He, sits and counts the seed that issues from the Israelite sexual unions, waiting for the drop from which a righteous man will be born, he thought, “The One Who is holy, and Whose ministers are holy should direct His attention to matters such as these?” On account of this, Balaam’s eye was blinded (Mid. Aggadah). Some say that the phrase means “of the open eye,” [meaning of clear sight], as Onkelos renders. As for its saying, “with an open eye” rather than “with open eyes,” this teaches us that he was blind in one eye. — [Sanh. 105a]


שְׁתֻם הָעָֽיִן: עֵינוֹ נְקוּרָה וּמוּצֵאת לַחוּץ וְחֹר שֶׁלָּהּ נִרְאֶה פָתוּחַ, וּלְשׁוֹן מִשְׁנָה הוּא, כְּדֵי שֶׁיִשְׁתֹּם וְיִסְתֹּם וְיִגֹּב (עבודה זרה ס"ט); וְרַבּוֹתֵינוּ אָמְרוּ, לְפִי שֶׁאָמַר וּמִסְפָּר אֶת רֹבַע יִשְׂרָאֵל — שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא יוֹשֵׁב וּמוֹנֶה רְבִיעוֹתֵיהֶן שֶׁל יִשְׂרָאֵל, מָתַי תָּבֹא טִפָּה שֶׁנּוֹלַד הַצַּדִּיק מִמֶּנּוּ, אָמַר בְּלִבּוֹ, מִי שֶׁהוּא קָדוֹשׁ וּמְשָׁרְתָיו קְדוֹשִׁים יִסְתַּכֵּל בִּדְבָרִים הַלָּלוּ? וְעַל דָּבָר זֶה נִסְמַת עֵינוֹ שֶׁל בִּלְעָם (נדה ל"א); וְיֵשׁ מְפָרְשִׁים שתם העין — פְּתוּחַ הָעַיִן, כְּמוֹ שֶׁתִּרְגֵּם אֻנְקְלוֹס, וְעַל שֶׁאָמַר שְׁתֻם הָעָיִן וְלֹא אָמַר שְׁתוּם הָעֵינַיִם, לָמַדְנוּ שֶׁסּוּמָא בְאַחַת מֵעֵינָיו הָיָה (סנהדרין ק"ה):

4The word of the one who hears God's sayings, who sees the vision of the Almighty, fallen yet with open eyes.


דנְאֻ֕ם שֹׁמֵ֖עַ אִמְרֵי־אֵ֑ל אֲשֶׁ֨ר מַֽחֲזֵ֤ה שַׁדַּי֙ יֶֽחֱזֶ֔ה נֹפֵ֖ל וּגְל֥וּי עֵינָֽיִם:

fallen yet with open eyes: The plain meaning is as understood by the Targum [Onkelos], that He appeared to him only at night, while he was lying down. The Midrashic explanation is that when He appeared to him, he had no strength to stand on his feet, so he fell on his face, for since he was uncircumcised, it was a disgrace to appear before Him while he was standing upright in His presence. — [Mid. Aggadah]


נֹפֵל וּגְלוּי עֵינָֽיִם: פְּשׁוּטוֹ כְתַרְגּוּמוֹ — שֶׁאֵין נִרְאֶה עָלָיו אֶלָּא בַּלַּיְלָה כְּשֶׁהוּא שׁוֹכֵב; וּמִדְרָשׁוֹ: כְּשֶׁהָיָה נִגְלֶה עָלָיו לֹא הָיָה בוֹ כֹּחַ לַעֲמֹד עַל רַגְלָיו וְנוֹפֵל עַל פָּנָיו, לְפִי שֶׁהָיָה עָרֵל, וּמָאוּס לִהְיוֹת נִגְלֶה עָלָיו בְּקוֹמָה זְקוּפָה לְפָנָיו:

5How goodly are your tents, O Jacob, your dwelling places, O Israel!


המַה־טֹּ֥בוּ אֹֽהָלֶ֖יךָ יַֽעֲקֹ֑ב מִשְׁכְּנֹתֶ֖יךָ יִשְׂרָאֵֽל:

How goodly are your tents: For he saw that the entrances were not facing each other. — [B.B. 60a]


מַה־טֹּבוּ אֹֽהָלֶיךָ: עַל שֶׁרָאָה פִתְחֵיהֶם שֶׁאֵינָן מְכֻוָּנִין זֶה מוּל זֶה:

your dwelling places: Your encampments, as the Targum [Onkelos] renders. Another explanation: “How goodly are your tents”-How goodly are the tent of Shiloh and the eternal Temple when they are inhabited, for offerings are brought up in them to atone for you."


מִשְׁכְּנֹתֶיךָ: חֲנִיּוֹתֶיךָ, כְּתַרְגּוּמוֹ; דָּבָר אַחֵר, מה טבו אהליך — מַה טֹּבוּ אֹהֶל שִׁילֹה וּבֵית עוֹלָמִים בְּיִשּׁוּבָן, שֶׁמַּקְרִיבִין בָּהֶן קָרְבָּנוֹת לְכַפֵּר עֲלֵיכֶם:

your dwelling places: Heb. מִשְׁכְּנֹתֶי, even when they are desolate, for they are held as a pledge (מַשְׁכּוֹן) for you, and their desolate state atones for your souls, as it says, “The Lord has spent His fury” (Lam. 4:11). How did He spend it? “He has kindled a fire in Zion” (ibid.) - [See Mid. Tanchuma Pekudei 4]


מִשְׁכְּנֹתֶיךָ: אַף כְּשֶׁהֵן חֲרֵבִין, לְפִי שֶׁהֵן מַשְׁכּוֹן עֲלֵיכֶם, וְחֻרְבָּנָן כַּפָּרָה עַל הַנְּפָשׁוֹת, שֶׁנֶּאֱמַר "כִּלָּה ה' אֶת חֲמָתוֹ" (איכה ד'), וּבַמֶּה כִלָּה? (שם) "וַיַּצֶּת אֵשׁ בְּצִיּוֹן" (תנחומא משפטים):

6They extend like streams, like gardens by the river, like aloes which the Lord planted, like cedars by the water.


וכִּנְחָלִ֣ים נִטָּ֔יוּ כְּגַנֹּ֖ת עֲלֵ֣י נָהָ֑ר כַּֽאֲהָלִים֙ נָטַ֣ע יְהֹוָ֔ה כַּֽאֲרָזִ֖ים עֲלֵי־מָֽיִם:

They extend like streams: They extend and are drawn out for a distance. Our Rabbis said: From this wicked man’s blessings we can determine how he intended to curse them when he decided to turn his face toward the desert. For when the Omnipresent reversed [the words of] his mouth, he blessed them in a way corresponding to the curses he intended to say…, as is stated in [the chapter of] Cheilek (Sanh. 105b).


כִּנְחָלִים נִטָּיוּ: שֶׁנֶּאֶרְכוּ וְנִמְשְׁכוּ לִנְטוֹת לְמֵרָחוֹק; אָמְרוּ רַבּוֹתֵינוּ מִבִּרְכוֹתָיו שֶׁל אוֹתוֹ רָשָׁע אָנוּ לְמֵדִים מֶה הָיָה בְלִבּוֹ לְקַלְּלָם כְּשֶׁאָמַר לְהָשִׁית אֶל הַמִּדְבָּר פָּנָיו, וּכְשֶׁהָפַךְ הַמָּקוֹם אֶת פִּיו, בֵּרְכָם מֵעֵין אוֹתָם קְלָלוֹת שֶׁבִּקֵּשׁ לוֹמַר כו', כִּדְאִיתָא בְחֵלֶק (סנהדרין ק"ח):

like aloes: Heb. כַּאִהָלִים, as the Targum [Onkelos] renders, [aromatic plants], as in the expression as, “myrrh and aloes (וַאֲהָלוּת)” (Song 4:14).


כַּֽאֲהָלִים: כְּתַרְגּוּמוֹ, לְשׁוֹן "מֹר וַאֲהָלוֹת" (תהלים מ"ה):

which the Lord planted: in the Garden of Eden. Another interpretation: Like the firmament which is stretched out like a tent (אֹהֶל) as it says, “and he spread them out like a tent (כָּאֹהֶל) to dwell in” (Is. 40:22) (Targum Jonathan and Yerushalmi). (This interpretation is incorrect because, if so, it would have been vowelized כְּאֹהָלִים, with a cholam. - This is obviously a copyist’s comment, because Rashi proceeds to defend this interpretation. Editor’s note)


נָטַע ה': בְּגַן עֵדֶן; לָשׁוֹן אַחֵר כאהלים נטע ה' — כַּשָּׁמַיִם הַמְּתוּחִין כְּאֹהֶל:

which the Lord planted: We find the expression ‘planting’ in relation to tents, as it says, “And he will pitch (וַיִטַּע) his palatial tents” (Dan. 11:45).


נָטַע ה': לְשׁוֹן נְטִיעָה מָצִינוּ בְאֹהָלִים, שֶׁנֶּאֱמַר "וְיִטַּע אָהֳלֵי אַפַּדְנוֹ" (דניאל י"א):

7Water will flow from his wells, and his seed shall have abundant water; his king shall be raised over Agag, and his kingship exalted.


זיִזַּל־מַ֨יִם֙ מִדָּ֣לְיָ֔ו וְזַרְע֖וֹ בְּמַ֣יִם רַבִּ֑ים וְיָרֹ֤ם מֵֽאֲגַג֙ מַלְכּ֔וֹ וְתִנַּשֵּׂ֖א מַלְכֻתֽוֹ:

from his wells: Heb. מִדָּלְיָו, from his wells; the meaning is as the Targum [Onkelos interprets it, namely, “the king anointed from his sons shall be great.”]


מִדָּלְיָו: מִבְּאֵרוֹתָיו, וּפֵרוּשׁוֹ כְּתַרְגּוּמוֹ:

and his seed shall have abundant water: This expression denotes prosperity, like seed [which flourishes when] planted close to water.


וְזַרְעוֹ בְּמַיִם רַבִּים: לְשׁוֹן הַצְלָחָה הוּא זֶה — כְּזֶרַע הַזָּרוּעַ עַל פְּנֵי הַמַּיִם:

His king shall be raised over Agag: Their first king [Saul] will capture Agag, king of Amalek. — [Mid. Aggadah]


וְיָרֹם מֵֽאֲגַג מַלְכּוֹ: מֶלֶךְ רִאשׁוֹן שֶׁלָּהֶם יִכְבֹּשׁ אֶת אֲגַג מֶלֶךְ עֲמָלֵק:

and his kingship exalted: [The kingship of Jacob] will become greater and greater, for following him [Saul] will come David and Solomon. — [Mid. Aggadah]


וְתִנַּשֵּׂא מַלְכֻתֽוֹ: שֶׁל יַעֲקֹב יוֹתֵר וְיוֹתֵר, שֶׁיָּבֹא אַחֲרָיו דָּוִד וּשְׁלֹמֹה:

8God, Who has brought them out of Egypt with the strength of His loftiness He shall consume the nations which are his adversaries, bare their bones and dip His arrows [into their blood].


חאֵ֚ל מֽוֹצִיא֣וֹ מִמִּצְרַ֔יִם כְּתֽוֹעֲפֹ֥ת רְאֵ֖ם ל֑וֹ יֹאכַ֞ל גּוֹיִ֣ם צָרָ֗יו וְעַצְמֹֽתֵיהֶ֛ם יְגָרֵ֖ם וְחִצָּ֥יו יִמְחָֽץ:

God, Who has brought them out of Egypt: Who caused them all this greatness? God, Who brought them out of Egypt with His power and loftiness. He will consume the nations who are his adversaries.


אֵל מֽוֹצִיאוֹ מִמִּצְרַיִם: מִי גוֹרֵם לָהֶם הַגְּדֻלָּה הַזֹּאת? אֵל הַמּוֹצִיאָם מִמִּצְרַיִם בְּתֹקֶף וְרוּם שֶׁלּוֹ, יֹאכַל אֶת הַגּוֹיִם שֶׁהֵם צָרָיו:

their bones: of these adversaries.


וְעַצְמֹֽתֵיהֶם: שֶׁל צָרִים:

bare: Heb. יְגָרֵםMenachem (Machbereth p. 59) interprets this word as ‘breaking up.’ Similarly, “They [the wolves] did not gnaw the (גָרְמוּ) [bones] in the morning” (Zeph. 3:3), and similarly, “its shards you shall break (תְּגָרֵמִי)” (Ezek. 23:34). I, however, maintain that it means ‘bone,’ [and the meaning is:] He strips the surrounding flesh with his teeth and the marrow from within, leaving the bone in its bare state.


יְגָרֵם: מְנַחֵם פָּתַר בּוֹ לְשׁוֹן שְׁבִירָה, וְכֵן "לֹא גָרְמוּ לַבֹּקֶר" (צפניה ג'), וְכֵן "וְאֶת חֲרָשֶׂיהָ תְּגָרֵמִי" (יחזקאל כ"ג), וַאֲנִי אוֹמֵר לְשׁוֹן עֶצֶם הוּא, שֶׁמְּגָרֵר הַבָּשָׂר בְּשִׁנָּיו מִסָּבִיב, וְהַמֹּחַ שֶׁבִּפְנִים, וּמַעֲמִיד הָעֶצֶם עַל עַרְמִימוּתוֹ:

and dip His arrows: חִצָּיו יִמְחָץOnkelos interprets it as referring to the half of the adversaries- [that is,] their part, as in, בַּעֲלֵי חִצִּים (Gen. 49:23) [which the Targum renders as] “those who should take half.” So [according to the Targum] the יִמְחָץ is [used here] as in the expression, “she split (וּמָחֲצָה) and struck through his temple” (Jud. 5:26), [hence, here it means,] they divided [among themselves] their [the adversaries’] land. It is also possible to interpret it in the literal sense, which is “arrows.” The arrows of the Holy One, blessed is He, will be dipped (יִמְחָץ) into the blood of the adversaries-He will dip and stain [the arrows] with blood, as in, “in order that your foot may wade (תִּמְחַץ) through blood” (Ps. 68: 24). This is not a departure from the general meaning of ‘wounding,’ as in, “I have wounded (מָחַצְתִּי)” (Deut. 32:39), for anything stained with blood appears as if it is wounded and stricken.


וְחִצָּיו יִמְחָֽץ: אֻנְקְלוֹס תִּרְגֵּם חֶצְיוֹ שֶׁל צָרִים — חֲלֻקָּה שֶׁלָּהֶם, כְּמוֹ (בראשית מ"ט) "בַּעֲלֵי חִצִּים" — מָרֵי פַּלְגּוּתָא, וְכֵן יִמְחָץ לְשׁוֹן "וּמָחֲצָה וְחָלְפָה רַקָּתוֹ" (שופטים ה') — שֶׁיֶחֱצוּ אֶת אַרְצָם. וְיֵשׁ לִפְתֹּר לְשׁוֹן חִצִּים מַמָּשׁ — חִצָּיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא יִמְחַץ בְּדָמָם שֶׁל צָרִים, יִטְבֹּל וְיִצְטַבַּע בְּדָמָם, כְּמוֹ "לְמַעַן תִּמְחַץ רַגְלְךָ בְּדָם" (תהלים ס"ח), וְאֵינוֹ זָז מִלָּשׁוֹן מַכָּה, כְּמוֹ "מָחַצְתִּי" (דברים ל"ב), שֶׁהַצָּבוּעַ בְּדָם נִרְאֶה כְּאִלּוּ מָחוּץ וְנָגוּעַ:

9He crouches and lies like a lion and like a lioness; who will dare rouse him? Those who bless you shall be blessed, and those who curse you shall be cursed.


טכָּרַ֨ע שָׁכַ֧ב כַּֽאֲרִ֛י וּכְלָבִ֖יא מִ֣י יְקִימֶ֑נּוּ מְבָֽרֲכֶ֣יךָ בָר֔וּךְ וְאֹֽרֲרֶ֖יךָ אָרֽוּר:

He crouches and lies like a lion: As the Targum [Onkelos] renders, they will settle in their land with might and power.


כָּרַע שָׁכַב כַּֽאֲרִי: כְּתַרְגּוּמוֹ — יִתְיַשְּׁבוּ בְאַרְצָם בְּכֹחַ וּגְבוּרָה:

10Balak's anger flared against Balaam, and he clapped his hands. Balak said to Balaam, "I called you to curse my enemies, but you have blessed them these three times.


יוַיִּֽחַר־אַ֤ף בָּלָק֙ אֶל־בִּלְעָ֔ם וַיִּסְפֹּ֖ק אֶת־כַּפָּ֑יו וַיֹּ֨אמֶר בָּלָ֜ק אֶל־בִּלְעָ֗ם לָקֹ֤ב אֹֽיְבַי֙ קְרָאתִ֔יךָ וְהִנֵּה֙ בֵּרַ֣כְתָּ בָרֵ֔ךְ זֶ֖ה שָׁל֥שׁ פְּעָמִֽים:

he clapped: He struck one [hand] against the other. — [Onkelos , MenachemMid. Aggadah]


וַיִּסְפֹּק: הִכָּה זוֹ עַל זוֹ:

11Now, hurry back to your place. I said I would honor you greatly, but the Lord has deprived you of honor."


יאוְעַתָּ֖ה בְּרַח־לְךָ֣ אֶל־מְקוֹמֶ֑ךָ אָמַ֨רְתִּי֙ כַּבֵּ֣ד אֲכַבֶּדְךָ֔ וְהִנֵּ֛ה מְנָֽעֲךָ֥ יְהֹוָ֖ה מִכָּבֽוֹד:

12Balaam said to Balak, "But I even told the messengers you sent to me, saying,


יבוַיֹּ֥אמֶר בִּלְעָ֖ם אֶל־בָּלָ֑ק הֲלֹ֗א גַּ֧ם אֶל־מַלְאָכֶ֛יךָ אֲשֶׁר־שָׁלַ֥חְתָּ אֵלַ֖י דִּבַּ֥רְתִּי לֵאמֹֽר:

13'If Balak gives me his house full of silver and gold, I cannot transgress the word of the Lord to do either good or evil on my own; only what the Lord speaks can I speak.'


יגאִם־יִתֶּן־לִ֨י בָלָ֜ק מְלֹ֣א בֵיתוֹ֘ כֶּ֣סֶף וְזָהָב֒ לֹ֣א אוּכַ֗ל לַֽעֲבֹר֙ אֶת־פִּ֣י יְהֹוָ֔ה לַֽעֲשׂ֥וֹת טוֹבָ֛ה א֥וֹ רָעָ֖ה מִלִּבִּ֑י אֲשֶׁר־יְדַבֵּ֥ר יְהֹוָ֖ה אֹת֥וֹ אֲדַבֵּֽר:

transgress the word of the Lord: Here it does not say, “my God,” as its says the first time [22:18], because he realized that he was loathsome to the Holy One, blessed is He, and had been banished [by Him]. — [Mid. Aggadah]


לַֽעֲבֹר אֶת־פִּי ה': כָּאן לֹא נֶאֱמַר "אֱלֹהַי" כְּמוֹ שֶׁנֶּאֱמַר בָּרִאשׁוֹנָה (כ"ב י"ח), לְפִי שֶׁיָּדַע שֶׁנִּבְאַשׁ בְּהַקָּדוֹשׁ בָּרוּךְ הוּא וְנִטְרַד:

14And now, I am going to my people. Come, I will advise you...what this people will do to your people at the end of days."


ידוְעַתָּ֕ה הִנְנִ֥י הוֹלֵ֖ךְ לְעַמִּ֑י לְכָה֙ אִיעָ֣צְךָ֔ אֲשֶׁ֨ר יַֽעֲשֶׂ֜ה הָעָ֥ם הַזֶּ֛ה לְעַמְּךָ֖ בְּאַֽחֲרִ֥ית הַיָּמִֽים:

I am going to my people: “From now I am like the rest of my people,” for the Holy One, blessed is He, had departed from him.


הוֹלֵךְ לְעַמִּי: מֵעַתָּה הֲרֵינִי כִשְׁאָר עַמִּי, שֶׁנִּסְתַּלֵּק הַקָּדוֹשׁ בָּרוּךְ הוּא מֵעָלָיו:

Come, I will advise you: what action you should take. What is that counsel? “The God of these [people] hates immorality [thus, entice them to sin with your women…] as it is related in [the chapter of] Cheilek (Sanh. 106a). The proof that Balaam offered this counsel to cause them to stumble through immorality is that it says, ”They were the ones who were involved with the children of Israel on Balaam’s advice" (31:16).


לְכָה אִיעָצְךָ: מַה לְּךָ לַעֲשׂוֹת, וּמַה הִיא הָעֵצָה? אֱלֹהֵיהֶם שֶׁל אֵלּוּ שׂוֹנֵא זִמָּה הוּא כו', כִּדְאִיתָא בְחֵלֶק (סנהדרין ק"ו); תֵּדַע שֶׁבִּלְעָם הִשִּׂיא עֵצָה זוֹ לְהַכְשִׁילָם בְּזִמָּה, שֶׁהֲרֵי נֶאֱמַר "הֵן הֵנָּה הָיוּ לִבְנֵי יִשְׂרָאֵל בִּדְבַר בִּלְעָם" (במדבר ל"א):

what this people will do to your people: This is an elliptical verse, [and it means,] I will advise you how to make them stumble, and tell you how they will punish Moab at the end of days. “And crush the princes of Moab” (verse 17); the Targum [Onkelos] elaborates on the abbreviated Hebrew.


אֲשֶׁר יַֽעֲשֶׂה הָעָם הַזֶּה לְעַמְּךָ: מִקְרָא קָצָר הוּא זֶה: אִיעָצְךָ לְהַכְשִׁילָם וְאֹמַר לְךָ מַה שֶּׁהֵן עֲתִידִין לְהָרַע לְמוֹאָב בְּאַחֲרִית הַיָּמִים — "וּמָחַץ פַּאֲתֵי מוֹאָב"; הַתַּרְגּוּם מְפָרֵשׁ קֹצֶר הָעִבְרִי:

15He took up his parable and said, "The word of Balaam, son of Beor, the word of a man with an open eye.


טווַיִּשָּׂ֥א מְשָׁל֖וֹ וַיֹּאמַ֑ר נְאֻ֤ם בִּלְעָם֙ בְּנ֣וֹ בְעֹ֔ר וּנְאֻ֥ם הַגֶּ֖בֶר שְׁתֻ֥ם הָעָֽיִן:

16The word of the one who hears God's sayings and perceives the thoughts of the Most High; who sees the vision of the Almighty, fallen yet with open eyes.


טזנְאֻ֗ם שֹׁמֵ֨עַ֙ אִמְרֵי־אֵ֔ל וְיֹדֵ֖עַ דַּ֣עַת עֶלְי֑וֹן מַֽחֲזֵ֤ה שַׁדַּי֙ יֶֽחֱזֶ֔ה נֹפֵ֖ל וּגְל֥וּי עֵינָֽיִם:

and perceives the thoughts of the Most High: to determine the precise moment that He becomes angry. - [Ber. 7a]


וְיֹדֵעַ דַּעַת עֶלְיוֹן: לְכַוֵּן הַשָּׁעָה שֶׁכּוֹעֵס בָּהּ (סנהדרין ק"ה):

17I see it, but not now; I behold it, but not soon. A star has gone forth from Jacob, and a staff will arise from Israel which will crush the princes of Moab and uproot all the sons of Seth.


יזאֶרְאֶ֨נּוּ֙ וְלֹ֣א עַתָּ֔ה אֲשׁוּרֶ֖נּוּ וְלֹ֣א קָר֑וֹב דָּרַ֨ךְ כּוֹכָ֜ב מִיַּֽעֲקֹ֗ב וְקָ֥ם שֵׁ֨בֶט֙ מִיִּשְׂרָאֵ֔ל וּמָחַץ֙ פַּֽאֲתֵ֣י מוֹאָ֔ב וְקַרְקַ֖ר כָּל־בְּנֵי־שֵֽׁת:

I see it: I see that prominence and greatness of Jacob, but it is not at present, only at a later time.


אֶרְאֶנּוּ: רוֹאֶה אֲנִי שִׁבְחוֹ שֶׁל יַעֲקֹב וּגְדֻלָּתוֹ, אַךְ לֹא עַתָּה הִיא, אֶלָּא לְאַחַר זְמַן:

A star has gone forth: As the Targum [Onkelos] renders, an expression similar to “He has bent (דָּר‏ַ) his bow” (Lam. 2:4), for a star shoots out like an arrow; in old French, destent, as if to say, his good fortune shall rise [prosper].


דָּרַךְ כּוֹכָב: כְּתַרְגּוּמוֹ, לְשׁוֹן "דָּרַךְ קַשְׁתּוֹ" (איכה ב'), שֶׁהַכּוֹכָב עוֹבֵר כְּחֵץ, וּבְלַעַז דישט"נט, כְּלוֹמַר יָקוּם מַזָּל:

and a staff will arise: A king who rules dominantly.


וְקָם שֵׁבֶט: מֶלֶךְ רוֹדֶה וּמוֹשֵׁל:

which will crush the princes of Moab: This refers to David, of whom it says, “he laid them on the ground and measured two cord-lengths to put to death…” (II Sam. 8:2). - [Mid. Aggadah]


וּמָחַץ פַּֽאֲתֵי מוֹאָב: זֶה דָוִד שֶׁנֶּאֱמַר בּוֹ "הַשְׁכֵּב אוֹתָם אַרְצָה וַיְמַדֵּד שְׁנֵי חֲבָלִים לְהָמִית" וְגוֹ' (שמואל ב ח'):

and uproot: Heb. וְקַרְקַר is a term denoting ‘digging’ as in, “I dug (קַרְתִּי)” (II Kings 19:24); “to the hole of the pit from which you were dug out (נֻקַּרְתֶּם)” (Is. 51:1); “may the ravens of the valley pick it out (יִקְּרוּהָ)” (Prov. 30:17); in French, forer.


וְקַרְקַר: לְשׁוֹן קוֹרֶה, כְּמוֹ "אֲנִי קַרְתִּי" (מלכים ב י"ט), "מַקֶּבֶת בּוֹר נֻקַּרְתֶּם" (ישעיהו נ"א), "יִקְּרוּהָ עֹרְבֵי נַחַל" (משלי ל'), פורי"ר בְּלַעַ"ז:

all the sons of Seth: All the nations, for they are all descended from Seth, the son of Adam [lit., the first man].


כָּל־בְּנֵי־שֵֽׁת: כָּל הָאֻמּוֹת, שֶׁכֻּלָּם יָצְאוּ מִן שֵׁת בְּנוֹ שֶׁל אָדָם הָרִאשׁוֹן:

18Edom shall be possessed, and Seir shall become the possession of his enemies, and Israel shall triumph.


יחוְהָיָ֨ה אֱד֜וֹם יְרֵשָׁ֗ה וְהָיָ֧ה יְרֵשָׁ֛ה שֵׂעִ֖יר אֹֽיְבָ֑יו וְיִשְׂרָאֵ֖ל עֹ֥שֶׂה חָֽיִל:

and Seir shall become the possession of his enemies: For his enemy, Israel.


וְהָיָה יְרֵשָׁה שֵׂעִיר: לְאוֹיְבָיו יִשְׂרָאֵל:

19A ruler shall come out of Jacob, and destroy the remnant of the city."


יטוְיֵ֖רְדְּ מִיַּֽעֲקֹ֑ב וְהֶֽאֱבִ֥יד שָׂרִ֖יד מֵעִֽיר:

A ruler shall come out of Jacob: There will be another ruler from Jacob.


וְיֵרְדְּ מִיַּֽעֲקֹב: וְעוֹד יִהְיֶה מוֹשֵׁל אַחֵר מִיַּעֲקֹב:

and destroy the remnant of the city: Of the most prominent [city] of Edom, that is, Rome. He says this regarding the King Messiah, of whom it says, “and may he reign from sea to sea,” (Ps. 72:8),“ and the house of Esau shall have no survivors” (Obad. 1:18). - [Mid. Aggadah]


וְהֶֽאֱבִיד שָׂרִיד מֵעִֽיר: הַחֲשׁוּבָה שֶׁל אֱדוֹם, הִיא רוֹמִי, וְעַל מֶלֶךְ הַמָּשִׁיחַ אוֹמֵר כֵּן, שֶׁנֶּאֱמַר בּוֹ "וְיֵרְדְּ מִיָּם עַד יָם" (תהלים ע"ב) "וְלֹא יִהְיֶה שָׂרִיד לְבֵית עֵשָׂו" (עוב' י"ח):

20When he saw Amalek, he took up his parable and said, "Amalek was the first of the nations, and his fate shall be everlasting destruction."


כוַיַּרְא֙ אֶת־עֲמָלֵ֔ק וַיִּשָּׂ֥א מְשָׁל֖וֹ וַיֹּאמַ֑ר רֵאשִׁ֤ית גּוֹיִם֙ עֲמָלֵ֔ק וְאַֽחֲרִית֖וֹ עֲדֵ֥י אֹבֵֽד:

He saw Amalek: He perceived the retribution destined to befall Amalek.


וַיַּרְא אֶת־עֲמָלֵק: נִסְתַּכֵּל בְּפֻרְעֲנוּתוֹ שֶׁל עֲמָלֵק:

Amalek was the first of the nations: He came before all of them to make war with Israel, and so Targum renders. And his fate shall be to perish by their hand, as it says, “You shall obliterate the remembrance of Amalek” (Deut. 25:19).


רֵאשִׁית גּוֹיִם עֲמָלֵק: הוּא קָדַם אֶת כֻּלָּם לְהִלָּחֵם בְּיִשְׂרָאֵל — וְכָךְ תִּרְגֵּם אֻנְקְלוֹס — ואחריתו לֵאָבֵד בְּיָדָם, שֶׁנֶּאֱמַר "תִּמְחֶה אֶת זֵכֶר עֲמָלֵק" (דברים כ"ה):

No Hamas, no Palestinian state, no UNRWA in and around Eretz Yisrael! Don't do a cease fire! Hunt them down until dead, don't talk with them, or whatever, until we declare Israeli Sovereignty in ALL Eretz Yisrael! Blot out any memory on Palestinian Terror! Forbid any Muslim to go up 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 and let them Pray in all freedom in the Alaksa Mosque.

But not Only the Muslims,

Yeshayahu (Isaiah) - Chapter 56


7I will bring them to My holy mount, and I will cause them to rejoice in My house of prayer, their burnt offerings and their sacrifices shall be acceptable upon My altar, for My house shall be called a house of prayer for all peoples.


זוַֽהֲבִֽיאוֹתִ֞ים אֶל־הַ֣ר קָדְשִׁ֗י וְשִׂמַּחְתִּים֙ בְּבֵ֣ית תְּפִלָּתִ֔י עֽוֹלֹתֵיהֶ֧ם וְזִבְחֵיהֶ֛ם לְרָצ֖וֹן עַל־מִזְבְּחִ֑י כִּ֣י בֵיתִ֔י בֵּית־תְּפִלָּ֥ה יִקָּרֵ֖א לְכָל־הָֽעַמִּֽים:

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


לכל העמים: ולא לישראל לבדם כי אף לגרים:

8So says the Lord God, Who gathers in the dispersed of Israel, I will yet gather others to him, together with his gathered ones.


חנְאֻם֙ אֲדֹנָ֣י יֱהֹוִ֔ה מְקַבֵּ֖ץ נִדְחֵ֣י יִשְׂרָאֵ֑ל ע֛וֹד אֲקַבֵּ֥ץ עָלָ֖יו לְנִקְבָּצָֽיו:

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


עוד אקבץ עליו: מן האומות שיתגיירו ונלוו עליהם:

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


לנקבציו: נוספים על קבוצי ישראל:

We Jews must start to build the House of HaShem so that the Har
HaBayit ‘shall be called a House of Prayer for all peoples.’

The PALESTINIANS, UNRWA, UN, IRAN and many more big groups in the world, more countries start to choose to be (become) the Representatives of Amalek……. What shall bring the growing out of this war into the war of Chog UMagoch. ‘Chog UMagoch’ the ‘spirit’ behind 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 murder them!)

About Amalek in the Torah:

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]

Amalek Is Called The “Rooster”
Erev Rav - 007 Amalek as the Rooster |

There is an ongoing war between the nation of Amalek and the nation of Yisroel in Creation.

Amalek exists to fight against the Jewish people – it fights our very essence. The Gemara says that the Jewish people are called “adam”/man, while the nations of the world are not called adam/man. Amalek is called raishis goyim, first of the nations; their role is to fight Yisrael, who are called adam by trying to take away our holy status.

Since Amalek is on one side and Yisrael is on the other side, and every two sides contains a middle point that serves as a bridge between them. Amalek finds a middle point between itself and Yisrael which it can use to draw its strength from and thereby be able to fight Yisrael. What is that middle point? There is a certain animal which is very much connected with people. Amalek uses the powers of this animal in order to connect with Yisrael and harm their holiness. That animal is the tarnigol, the rooster.

A rooster is called “sechvi”, as we say in the morning blessings, that the rooster is a sechvi which can differentiate between day and night. It is also called “gever”.

[The concept of the tarnigol/rooster is used for evil by Amalek; we will see here how there are many evil aspects of the rooster which Amalek uses. Since every concept that exists in evil, can also be found in holiness, we will later explain how the concept of tarnigol is used for holiness by the Jewish people].

The word “sechvi” is equal in gematria to the word “Purim”, because there is a relationship between sechvi/tarnigol to Purim, in which Amalek tried to destroy us. Amalek fights Yisrael through connecting itself to the concept of the tarnigol, which is called gever, and that is how it fights the “adam” aspect of Yisrael: it wants to bring down Yisrael from the level of “adam” to the lower level, which is called gever.

So Amalek fights Yisrael through the force that is called “tarnigol”.

Amalek Is Called The “Dog”

In many places, the Sages compare Amalek also to the dog. That is another way how it fights – it uses the nature of a dog, which is azus, brazenness. Amalek becomes [very powerful] in particular in the end of days, and this is in correlation to another statement of Chazal, that “the face of the generation before Moshiach will be like “the face of a dog”. In other words, Yisrael also has the trait of brazenness. [The brazenness that Yisrael possesses can be used for either good or evil – Yisrael possesses a holy kind of brazenness]. Amalek possesses an equally powerful kind of brazenness, in the side of evil, and that is how it comes to fight Yisrael.

A dog is “kelev” in Hebrew, which contains the words “kol beis”, which means “two voices.” Yisrael is called “the brazen one of the nations”, and the dog is called the most brazen of all the animals. Amalek, who is like a dog, is therefore the evil kind of “dog” that fights the holy brazenness of the Jewish people.

The Gemara states that dogs, roosters, and harlots all hate each other. What all of these have in common is that they all acts brazen. We see a connection here between roosters and dogs; the connection is that they represent the brazenness of Amalek.

Amalek Wants Disparity, Via The Means of Fostering Negative Connection

Kelev is “kol beis”. The letter beis is “two”, which implies connection between two people; it implies a negative kind of connection to others.

Man has two connections – with his child, and with his spouse. Amalek is compared to one who places his child on his shoulders and throws him to the dogs, and the child yells, “Where is my father?” This is one manifestation of kol beis: between father and son. Normally, there is a healthy connection between father and son, but there can be an evil kind of connection between father and son, and this is a force of Amalek.

Another connection man has with another is with his wife. This is supposed to be a holy connection, but there are ways for how the connection between husband and wife can become evil. We see that the Sages did not want a Torah scholar to always be intimate with his wife, so that a Torah scholar should not act like a tarnigol/rooster, who is always intimate with its mate at any given moment. Therefore, the Sages [Ezra the Scribe] enacted that a Torah scholar should immerse in the mikveh following marital relations, so that he will lessen his amount of marital relations.

Thus, the “dog” aspect in Amalek resembles the evil side to the connection between father and son, and the “rooster” aspect in Amalek represents the evil side to the connection between man and his wife.

So Amalek uses the nature of a tarnigol to fight the holy status of the Jewish people, with regards to the relationship between man and his wife.

Bilaam and Amalek

Chazal[1] explained that Bilaam was able to curse Yisrael, because he knew the exact moment when Hashem is angry which is when the rooster is about to makes its sound. The time it lasts is for the amount of the words “balah am”, which hints to “Bilaam”; and since Bilaam and the rooster are both involved with this, it shows that there is a connection between Bilaam and Amalek.

The one moment when the rooster is getting ready is when Hashem is angry at Yisrael. The deeper meaning of this is that during that moment, the status of mankind drops to the level of tarnigol (the rooster, which is called gever, not adam]. Normally, Yisrael is always called “adam”, even when we fall from our spiritual level. By contrast, the two root nations of the world, Yishmael and Esav, are not called “adam”. Yishmael is called “pereh adam”, (a “wild” man) – he is not “adam”. Esav is called Edom, and “edom” is also not adam. The time in which a person falls from his level of “adam” is called “tarnigol”.

Amalek/The Rooster – Excessive Marital Relations

The Gemara[2] says that a baal keri (one who has an accidental emission of semen, or who one has had marital relations the previous night) must immerse in a mikveh, because the Sages didn’t want a Torah scholar to constantly have marital relations with his wife, like how a rooster is always with its mate.

Concerning Amalek, it is written “Asher korcha b’derech”, (“They came upon you along the way”), and “korcha” is from the word “mikreh”, which is from the word “keri”.

In other words, Amalek, which is korcha/mikreh/keri – who comes when there is a laxity of Torah learning – turns a Torah scholar from being immersed in Torah to become weak in his Torah learning and to instead become immersed in desiring marital relations with his wife, like a rooster.

The Sages state that Ezra the Scribe could have given the Torah, but Moshe preceded him, therefore it was Moshe who gave the Torah. But Ezra was so righteous that he also could have given the Torah. Ezra brought up the Jewish people to Eretz Yisrael and to the second Beis HaMikdash, so this was a kind of giving of the Torah; it was like a new acceptance of the Torah, just as we accepted the Torah again in the times of Achashveirosh. Ezra was the one who enacted immersion for a baal keri, to counter the “korcha” aspect of Amalek, which wants Torah scholars to be around their wives like roosters so that they can become lax in their Torah learning and be brought further down from their holiness.

When a Torah scholar is around his wife like a rooster [with regards to excessive marital relations], although this appears to be like a constant connection, this is actually a kind of disparity between them. Man and woman were originally created as one piece; according to an opinion in the Sages, Adam and Chavah were created dav partzufin, back to back, and then they were split down the middle and separated. Husband and wife are really one partzuf, one form. After the split they are separated into two forms, but in their essence, they are really one piece. Amalek comes to cause disparity between the unified partzuf of the husband and wife.

This is how Amalek fights us through its aspect of “tarnigol”: it wants there be excessive connection between man and wife, so that they will grow further apart from each other.

Chazal say that when Shlomo built the Beis HaMikdash, he used the shamir, a creature which could cut through stones. He sent a tarnigol to bring him the shamir. We see from this that a tarnigol is involved with cutting the stones of the Beis HaMikdash. However, this Beis HaMikdash was destroyed; it could not last, because the tarnigol was ultimately involved with enabling its stones to be cut. It is because tarnigol represents Amalek.

Just as the tarnigol is involved with cutting stones, so can Amalek cut the stones of the Beis HaMikdash, in the sense that Haman (who came from Amalek) prevented the building of the Beis HaMikdash. This is a way of cutting the stones of the Beis HaMikdash. And it was the evil kind of “cutting stones”. The shamir, by contrast, was the holy power of “cutting stones”, while Haman/Amalek/tarnigol is the evil use of this power.

So Amalek/tarnigol is the evil agenda of Amalek to connect man and woman for evil purposes, just as a tarnigol has excessive marital relations, which the Sages did not want a Torah scholar to resemble.

Yisrael Possesses The Holy Aspects of The Rooster

For every power in evil that we find, though, we also find a holy way to use the power. The holy use of “tarnigol” is when marital relations are done properly. If one follows the words of the Sages on how to have proper marital relations, the union will result in holy children. The Gemara says that one who sees a tarnigol in a dream will merit good children. This alludes to the holy way to use the concept of the tarnigol.

But the evil kind of tarnigol, which is the power of Amalek, is when connection causes disparity. It makes man fall from his status of adam to the lower title of man, which is gever.

On Erev Yom Kippur we take Kapparos, which is done through a tarnigol/rooster. “Purim is like Yom Kippur”, therefore, it follows that Purim also has a power of tarnigol. This is the holy way to use the power of tarnigol, which we can use to counter the evil tarnigol aspect of Amalek.

Yisrael Begins With The Night, Amalek Begins At Day

Amalek is seen in connection with the rooster. The rooster’s call in the morning called is called kerias hagever, the call of rooster. From this we see that Amalek dominates at the beginning of the day. Amalek begins its power from the day.

Yisrael, in contrast, begins with the night. The halachah is that “the day follows the status of the night”; the following night is the beginning of the next day. Yisrael begins with night, whereas the nations of the world begin with day. Amalek in particular begins with the day, for the rooster, which represents Amalek, begins its call at the very beginning of the day.

On Purim, we read Megillah by night and then we repeat it by day. The main obligation is at night, and by daytime we also repeat it, but it mainly begins at night. Kerias Megillah, which we read at night, comes to counter the kerias hagever of Amalek, which begins the next morning. Thus, on Purim, through Kerias Megillah, we counter Amalek.

In the gentile world, day comes before night; Amalek begins their day with kerias hagever.  Yisrael, though, has the power to connect the night with the day, therefore, Yisrael begins with the night before the day, not the beginning of the day. Before kerias hagever is the night time, which is a time of nothingness, heder. This is really a deep, holy power of the Jewish people: the heder, the nothingness, the darkness, which precedes the day; the point before the beginning.[3]

The Gemara[4] says that before dawn is the time when woman converses with man (in marital relations). This represents how Yisrael begins before the morning starts; the marital relations of Yisrael come before the tarnigol begins its day, which shows us that the martial relations of Yisrael are above the “tarnigol”, and that we possess a power to defeat the “tarnigol” that is Amalek. The Gemara says that the possuk “You shall be holy” implies that it is the way of Torah scholars not to have marital relations during the day, and that is why they are called holy.  The tarnigol, by contrast, has marital relations during the day.

The rooster/sechvi differentiates between night and day, and this alludes to the holy kind of tarnigol, which Yisrael has. Thus, we recite Megillah at night first, and then we review it by day. We do the opposite of Amalek, which begins by day.

On Purim, things are turned around. One of the ways how we “turn around” on Purim is that it is revealed how Yisrael begins at night, not by day. This is the depth of why we recite Megillah by night and repeat it by day; to show that our day begins with the night, unlike the nations of the world who begin their day with the day.

“Binah Yesirah” in Yisrael vs. “Binah” of The Rooster/Amalek

When Hashem made woman, He took a rib from Adam, and Adam was put asleep. Amalek came when we were tired, which hints to how Adam was asleep when Chavah was created. Women are given “binah yesairah”, an extra amount of binah. Amalek fights through tarnigol, which has binah, for it can differentiate between night and day. But women have binah yesairah, which is stronger than the binah of the tarnigol. A tarnigol only knows how to begin from day, but the binah yesairah given to the woman is the power to begin with night that precedes day.

When Amalek fought with Yisrael, they threw the Bris Milah upwards. The reason why we remove the orlah by Bris Milah is because the presence of orlah increases taavah, as the Rambam writes in Moreh Nevuchim. When Amalek threw the Bris Milah upwards, it wanted to return taavah and bring down the Jewish people. It fights the Bris Kodesh of Yisrael by seeking to increase taavah.

Bilaam knew the time when Hashem is angry; Bilaam is the words “balah am” (the one who wants “to swallow the nation”), from the word beliah, swallowing; this hints to its connection to Amalek/tarnigol, for the tarnigol swallows food in an unusual manner. Bilaam knew that Hashem hates elicit relationships more than anything, which is represented by tarnigol, who has improper marital relations. This was really what Bilaam wanted to do to bring us down by advising Moav to send their women to entice the Jewish people with immoral desires.

Since Bilaam is connected with Amalek, and Amalek fights us during the final days, it shows us that in the final days we will be tested with the temptation towards immoral desires.

Amalek Fights The Holiness of Marital Relations

Amalek fights Torah of the Jewish people, and because they are the “first” nation, they fight the first mitzvah of the Torah, which is pru u’rvu (the mitzvah to procreate). The word pru in pru u’rvu is from the word pur. Haman cast a pur (lot) on Purim, because he wanted to attack our aspect of pur/pru.

The Holiness of Marital Relations: To Appease Beforehand

The holy kind of tarnigol, which Yisrael possesses, is reflected in the following. The Gemara says that we learn derech eretz in marital relations from a tarnigol, who appeases its mate before relations. From here we learn about the holiness in marital relations.

In Conclusion

Thus, Purim is a time in which the holy and evil forces of tarnigol are warring with each other.

The Jewish people possess the holy kind of tarnigol [reflected in the halachah that one must appease his wife before engaging in marital relations], and this counters the evil concept of tarnigol which Amalek uses. It is the holy kind of sechvi/rooster, which is equal in numerical value to “Purim”, represented by the fact that the Jewish people act holy with marital relations; the fact that a husband must appease his wife before marital relations, which the nations of the world do not do. This holy kind of “tarnigol” that we have can counter the evil kind of sechi/tarnigol that is Amalek. Purim is also compared to Yom Kippur, which contains kaparrah (atonement).

This is the depth of how Yisrael can defeat Amalek; it is also the depth behind Kerias Megillah of Purim, which comes to counter the kerias hagever of Amalek the morning after we lein Megillah – when we precede the day with the night, through first reading the Megillah at night.

[1] Berachos 16a

[2] In Berachos

[3] For more on “heder” see Getting To Know Your 70 Forces of the Soul - #01 and #02

[4] Berachos 3a

Israel’s Greatest Enemy: The Erev Rav

At the end of parashat Bo the Israelites are finally free and set forth out of Egypt. We are told that along with the Israelites came out an Erev Rav (Exodus 12:38), a “mixed multitude” of people that joined them. Rashi explains that these were non-Jews who wished to convert and become part of the Jewish people, having seen such great wonders and miracles. Ibn Ezra adds that they were mostly Egyptians, and Shadal (Rabbi Shmuel David Luzzatto, 1800-1865) says they were Egyptians that had intermarried with Jews. He proves it from Nehemiah 13:3, where the non-Jewish “erev” were separated out of the returning Jewish population. The Zohar (II, 291a) states that many of the Erev Rav were Egyptian magicians, witches, and wizards, who would perform their tricks in the erev ravrava, the “great evening”. The time between sunset and midnight is when the impure forces are most active, hence a “great evening” for those wicked people.

The Zohar teaches that God warned Moses not to accept the Erev Rav, for they would cause nothing but trouble. Moses had a hard time keeping them away and thought that perhaps they could be redeemed. Not surprisingly, God was right. The Erev Rav went on to cause mayhem both in the Exodus generation itself, and throughout Jewish history, until the present. As we shall see, they orchestrated the Golden Calf and the Midianite catastrophe, among other calamities. While the term “Amalek” is reserved for Israel’s external nemesis, the Erev Rav is the far more dangerous enemy from within. Of them the prophet Isaiah said “…those who destroy you and ruin you emerge from within you.” (Isaiah 49:17) Now, more than ever, we need to understand: Who is the Erev Rav? How can we identify them today? And, most importantly, how do we stop them?

The Sins and Methods of Erev Rav

When the Erev Rav came out of Egypt with the Israelites, they were not “Jewish” in any sense. However, the Israelites themselves were not officially “Jewish” yet either—though they were descendants of God’s chosen one, Abraham, and part of the covenantal tradition first forged with him. It was only when Israel stood at Mt. Sinai and witnessed the Divine Revelation, accepting the Torah upon themselves, that they officially inked a permanent Covenant with God and became a holy nation. The Erev Rav stood alongside them and participated in the Sinai Revelation, too, thus becoming part of that Covenant, at least nominally. Though they seemingly became “Jewish”, they still retained all of their old idolatrous and immoral ways. Soon after, they instigated the Golden Calf incident.

The Zohar cited above names the two Erev Rav leaders who cooked up the Golden Calf plot: Yunus and Yumbrus. They happened to be sons of the wicked sorcerer Bilaam. They sought to, subtly, convince the Jews to commit a horrific act of idolatry. The Arizal explains that their method was in manipulating people’s da’at, loosely translated as “knowledge” but referring to the deepest layers of the mind (see Sha’ar HaPesukim on Ki Tisa and Balak). They knew how to manipulate people psychologically. In fact, the Arizal points out that the numerical value of Erev Rav (ערב רב) is 474, equivalent to da’at (דעת)! Here we learn our first important point about the Erev Rav: they are masters of deception, subliminal messaging, and brainwashing.

The Torah tells us that 3000 people were executed for instigating the Golden Calf (Exodus 32:28). These were all men of the Erev Rav. However, the Erev Rav was not defeated. The Zohar (II, 45b) suggests that as many as a fifth of the populace that left Egypt was associated with the Erev Rav and influenced by them. This is one meaning for the Torah’s statement that chamushim ‘alu, which can be read as “a fifth ascended” (Exodus 13:18). The Zohar here also gives us a way to recognize when it is that the Torah speaks of the Erev Rav specifically: whenever the Torah says ‘am or ha’am (“the people”) by itself, it is referring to the Erev Rav. When the Torah speaks of ‘am Israel, or ‘ami (“My people”), Bnei Israel or Beit Yakov, then we can be sure that it is referring to the true Jewish people, not the Erev Rav imposters. Once we know this, we find that most of the cases where the Exodus generation inexplicably complained or rebelled against God was the ‘am, ie. the Erev Rav. This is why many of them even wanted to return to Egypt! (See Numbers 11:1-5, where they are also referred to as the asafsuf, in addition to ha’am.)

Years later, the Erev Rav instigated the horrendous sin with the Midianites. The chapter begins by stating that “Israel settled in Shittim, and ha’am started to profane themselves…” (Numbers 25:1) We see a clear contrast between Israel and “the nation”, ie. the Erev Rav. Keep in mind that, like with the Golden Calf, this sin of the Erev Rav was not done privately, but was paraded before everyone, “in the sight of Moses and the whole community of Bnei Israel…” (25:6) Again, the Torah distinguishes between the promiscuous Erev Rav and the true Bnei Israel who were sinless and shocked by the gross display. At the end, God sent a punishing plague that killed the 24,000 sinners. The Lubavitcher Rebbe taught that these 24,000 were linked with the Erev Rav (see Likkutei Sichot, Vol. IV, pg. 223).

We now see the two main sins that the Erev Rav is involved with: idolatry and sexual immorality. We find that the Erev Rav is not content to sin privately, but do so publicly, and inspire others to do the same through their corruption of people’s da’at. The Arizal taught that all the wicked “Jewish” leaders that arise in every generation are the reincarnated souls of the Erev Rav (Sha’ar HaGilgulim, Ch. 39). Worse yet, the Zohar (I, 25a) states that the Erev Rav will be particularly strong in the End of Days, with their final all-in push to corrupt the world and lead people astray (see also Tikkunei Zohar 144a). There is little doubt that we are in the End of Days now, so who is the Erev Rav today?

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 amath 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 Yehua from the four corners of the earth.

13 And the envy of Ephrayim shall turn aside, and the adversaries of Yehua be cut off. Ephrayim shall not envy Yehua, and Yehua 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 Eom and Moa, 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……

We must bring 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.

Adapted from Likkutei Sichos, Vol. 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.

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Devarim (Deuteronomy) - Chapter 6


5And you shall love the Lord, your God, with all your heart and with all your soul, and with all your means.


הוְאָ֣הַבְתָּ֔ אֵ֖ת יְהֹוָ֣ה אֱלֹהֶ֑יךָ בְּכָל־לְבָֽבְךָ֥ וּבְכָל־נַפְשְׁךָ֖ וּבְכָל־מְאֹדֶֽךָ:

And you shall love [the Lord]: Perform His commandments out of love. The one who acts out of love cannot be compared to the one who acts out of fear. If one serves his master out of fear, when the master sets a great burden upon him, this servant will leave him and go away [whereas if out of love he will serve him even under great burden] (Sifrei 6:5).


וְאָהַבְתָּ: עֲשֵׂה דְּבָרָיו מֵאַהֲבָה, אֵינוֹ דוֹמֶה הָעוֹשֶׂה מֵאַהֲבָה לָעוֹשֶׂה מִיִּרְאָה, הָעוֹשֶׂה אֵצֶל רַבּוֹ מִיִּרְאָה, כְּשֶׁהוּא מַטְרִיחַ עָלָיו מַנִּיחוֹ וְהוֹלֵךְ לוֹ (שם):

with all your heart: Heb. בְּכָל-לְבָבְךָ [The double “veth” in לְבָבְךָ, instead of the usual form לִבְּךָ, suggests:] Love Him with your two inclinations [the good and the evil]. (SifreiBer. 54a) Another explanation; “with all your heart,” is that your heart should not be divided [i.e., at variance] with the Omnipresent (Sifrei).


בְּכָל־לְבָֽבְךָ: בִּשְׁנֵי יְצָרֶיךָ (ספרי; ברכות נ"ד); דָּבָר אַחֵר בכל לבבך שֶׁלֹּא יִהְיֶה לִבְּךָ חָלוּק עַל הַמָּקוֹם (ספרי):

and with all your soul: Even if He takes your soul (SifreiBer. 54a, 61a).


וּבְכָל־נַפְשְׁךָ: אֲפִלּוּ הוּא נוֹטֵל אֶת נַפְשְׁךָ (ספרי; ברכות נ"ד):

and with all your means: Heb. וּבְכָל-מְאֹדֶךָ, with all your possessions. There are people whose possessions are more precious to them than their own bodies. Therefore, it says, “and with all your means.” (Sifrei) Another explanation of וּבְכָל-מְאֹדֶךָ is: You shall love God with whatever measure (מִדָּה) He metes out to you, whether it be the measure of good or the measure of retribution. Thus also did David say: “I will lift up the cup of salvations [and I will call upon the name of the Lord]” (Ps. 116:12-13); “I found trouble and grief [and I called out in the name of the Lord]” (Ps. 116:3-4).


וּבְכָל־מְאֹדֶֽךָ: בְּכָל מָמוֹנְךָ, יֵשׁ לְךָ אָדָם שֶׁמָּמוֹנוֹ חָבִיב עָלָיו מִגּוּפוֹ, לְכָךְ נֶאֱמַר בְּכָל מְאֹדֶךָ. דָּבָר אַחֵר — ובכל מאדך בְּכָל מִדָּה וּמִדָּה שֶׁמּוֹדֵד לְךָ, בֵּין בְּמִדָּה טוֹבָה בֵּין בְּמִדַּת פֻּרְעָנוּת, וְכֵן דָּוִד הוּא אוֹמֵר (תהלים קט"ז) כּוֹס יְשׁוּעוֹת אֶשָּׂא צָרָה וְיָגוֹן אֶמְצָא וְגוֹ' (ע' ספרי):

What we confess by saying ‘Sma……’

Please let us ad to our daily prayers three times a day:

Prayer for the State of Israel in English

“Our Father who is in heaven, Protector and Redeemer of Israel, bless the State of Israel, the dawn of our deliverance. Shield it beneath the wings of Your love; spread over it Your canopy of peace; send Your light and Your truth to its leaders, officers, and counselors, and direct them with Your good counsel.

Strengthen the defenders of our Holy Land; grant them, our God, salvation and crown them with victory. Establish peace in the land, and everlasting joy for its inhabitants. Remember our brethren, the whole house of Israel, in all the lands of their dispersion. Speedily bring them to Zion, Your city, to Jerusalem Your dwelling-place, as it is written in the Torah  of Your servant Moses:

 “Even if you are dispersed in the uttermost parts of the world, from there the Lord your God will gather and fetch you. The Lord your God will bring you into the land which your ancestors possessed, and you shall possess it; and God will make you more prosperous and more numerous than your ancestors.”

Unite our hearts to love and revere Your name, and to observe all the precepts of Your Torah. Speedily send us Your righteous Messiah of the House of David, to redeem those waiting for Your salvation. Shine forth in Your glorious majesty over all the inhabitants of Your world. Let everything that breathes proclaim: “The Lord God of Israel is King; His majesty rules over all.” Amen. Selah.”

Prayer for IDF Soldiers in English

He Who blessed our forefathers Abraham, Isaac and Jacob — may He bless the fighters of the Israel Defense Forces, who stand guard over our land and the cities of our God, from the border of the Lebanon to the desert of Egypt, and from the Great Sea unto the approach of the Aravah, on the land, in the air, and on the sea.

May the Almighty cause the enemies who rise up against us to be struck down before them. May the Holy One, Blessed is He, preserve and rescue our fighters from every trouble and distress and from every plague and illness, and may He send blessing and success in their every endeavor.

May He lead our enemies under our soldiers’ sway and may He grant them salvation and crown them with victory. And may there be fulfilled for them the verse: For it is the Lord your God, Who goes with you to battle your enemies for you to save you.





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