These are the two anointed ones who stand before the Lord of all the earth………

 These are the two anointed ones who stand before the Lord of all the earth………

We failed! We didn't throw of the Mountain: Amalek's descendants and their Israeli friends!
Today's Israeli Government has to go! And never to come back!
We are in need of an Elohim fearing Government.

Together, Yehuda and Ephraim, we dedicate our learning in memory of the lives lost, and with prayers for the safe return of those held captive and for everyone affected by the ongoing violence in Israel. Everyday soldiers die. Please Pray that we stop the 'old politic' game and that the fighting goes on until all Eretz Yisrael is Jewish Sovereign and all terrorists are dead in and around Eretz Yisrael! Eretz Yisrael completely liberated.....! Then let us start to Pray and to talk about a new government system in Eretz Yisrael! That every Jew and non-Jew has to accept and respect Jewish Law. Voting's yes, but a new high Court system, a Sanhedrin, the Great Sanhedrin and the smaller Sanhedrin’s...... Jewish Law in all Eretz Yisrael. Praying for the Restoration of the Kingdom of Ephraim her unification with Yehuda so that we may become a real blessing for the whole world as it was in the time of the Kingdom of HaMeleg David. Yes, real Teshuva and Study our Source: The Torah. The Sifri (a treatise on the derivation of Torah law from the exegesis of the verses of Numbers and Deuteronomy, written during the time of the Mishnah by Rav) says, "The Jewish people were commanded three mitzvos upon entering Israel: appointing for them­selves a king, building themselves a Sanctuary and wiping out the descendants of Amalek." Read the Mamaar of the rebbe click: Towards the Complete Fulfillment of a Mitzvah (

‘These are the two anointed ones who stand before the Lord of all the earth………’

My Lovely Yisrael, Yehuda-Ephraim, this is a very terrible and difficult war for us. The 'Palestinians' are the occupiers of our heartland, Yudea and Samaria, Aza, and the Place that Hashem choose to make His Name great through the Jewish People: The Har HaBayit........ Hashem likes to ‘Live’ out of Love, with His People. The ‘Palestinian’ people occupy Yudea, Samaria, Aza and the Har HaBayit, for only ONE GOAL: The complete elimination of the Jewish People and their State. ‘We’ shall win this war, maybe with a lot of suffering, the speed to come to victory depends on our Teshuvah, with real great miracles she shall ends up with the ‘The Battle of Gog and Magog

By Naftali Silberberg

The prophet Ezekiel (chapters 38-39) describes a climactic battle that will be instigated by Gog and/or Magog, and will be waged against Israel and G‑d. The defeat of Gog and Magog will precipitate the Messianic Redemption.

PS. I compelled this post after a small ‘discussion’ with one of our members in the group. With the hope that we all shall study more and shall find ‘real Teshuva.

Israel has no other choice ...... Than to 'eliminate' the terrorists in Gaza, Yudea, Samaria and Lebanon...... What shall 'culminate' in Chog u Magog..... US like to create a Terrorist State of Palestinians in Yudea, Samaria and Gaza..... With the Har HaBayit as part of the Capital of ‘Palestine’. Russia endorse Biden..... Iran like to attack Israel..... More and more country's putting sanctions on Jewish residents of Yudea and Samaria. But………

Zechariah - Chapter 4


11And I raised my voice and said to him, "What are these two olive trees on the right of the candelabrum and on its left?"


יאוָאַ֥עַן וָֽאֹמַ֣ר אֵלָי֑ו מַה־שְּׁנֵ֚י הַזֵּיתִים֙ הָאֵ֔לֶה עַל־יְמִ֥ין הַמְּנוֹרָ֖ה וְעַל־שְׂמֹאולָֽהּ:

What are these two olive trees?: What do they symbolize, and what do the two olive branches (troches in Old French) symbolize? [They are] a cluster of olives on a branch, as if a type of ear of grain.


מה שני הזיתים: מה רמז הם ומה רמז שני שבלי זיתים טרוק"א בלע"ז קבוצות זיתים בענף כעין שבולת:

12And I raised my voice a second time and said to him, "What are the two olive branches beside the two golden vats that empty out the gold[en oil] from themselves?"


יבוָאַ֣עַן שֵׁנִ֔ית וָֽאֹמַ֖ר אֵלָ֑יו מַה־שְׁתֵּ֞י שִׁבֲּלֵ֣י הַזֵּיתִ֗ים אֲשֶׁר֙ בְּיַ֗ד שְׁנֵי֙ צַנְתְּר֣וֹת הַזָּהָ֔ב הַֽמְרִיקִ֥ים מֵֽעֲלֵיהֶ֖ם הַזָּהָֽב:

beside the two golden vats: i.e., beside the two golden vats, as in (II Sam. 14:30): “See, Joab’s field is near mine.”


אשר ביד שני צנתרות: כלומר אצל שני הצנתרות כמו ראו חלקת יואב ע"י (שמואל ב י״ד:ל׳):

that empty out the gold[en oil] from themselves: This oil that is clear and good to illuminate like gold, as in (Job 37:22): “From the north comes gold.”


המריקים מעליהם: את השמן הזה הצלול וטוב להארי כזהב כמו (איוב ל״ז:כ״ב) מצפון זהב יאתה:

13And he spoke to me, saying, "Do you not know what these are?" And I said, "No, my lord."


יגוַיֹּ֚אמֶר אֵלַי֙ לֵאמֹ֔ר הֲלֹ֥א יָדַ֖עְתָּ מָה־אֵ֑לֶּה וָֽאֹמַ֖ר לֹ֥א אֲדֹנִֽי:

14And he said, "These are the two anointed ones who stand before the Lord of all the earth."


ידוַיֹּ֕אמֶר אֵ֖לֶּה שְׁנֵ֣י בְנֵֽי הַיִּצְהָ֑ר הָעֹֽמְדִ֖ים עַל אֲד֥וֹן כָּל הָאָֽרֶץ:

two anointed ones: The horns of the priesthood and the kingdom who are anointed with the anointing oil.


שני בני היצהר: קרן כהונה ומלכות הנמשחים בשמן המשחה:

who stand before the Lord of all the earth: to supplicate Him to return their greatness.


העומדים על אדון כל הארץ: לבקש מלפניו להחזיר את גדולתם:

the two anointed ones: The good inclination and the evil inclination, which is converted to good in the merit of the Torah.


שני בני היצהר: יצר טוב ויצר הרע מתהפך לטוב בזכות התורה:

Hoshea (Hosea) - Chapter 2

1And the number of the children of Israel shall be as the sand of the sea, which shall neither be measured nor counted; and it shall come to pass that, instead of saying to them, "You are not My people," it shall be said to them, "The children of the living God."


אוְֽ֠הָיָה מִסְפַּ֚ר בְּנֵֽי־יִשְׂרָאֵל֙ כְּח֣וֹל הַיָּ֔ם אֲשֶׁ֥ר לֹֽא־יִמַּ֖ד וְלֹ֣א יִסָּפֵ֑ר וְֽ֠הָיָה בִּמְק֞וֹם אֲשֶׁר־יֵֽאָמֵ֚ר לָהֶם֙ לֹֽא־עַמִּ֣י אַתֶּ֔ם יֵֽאָמֵ֥ר לָהֶ֖ם בְּנֵ֥י אֵֽל־חָֽי:

And the number… shall be: What is the connection of retribution and consolation juxtaposed in one speech? Our Rabbis explained in Pesachim (87b): Hosea felt that he had sinned by saying, “Exchange them for another nation.” He stood and begged mercy for them (See above 1:2). And in Sifrei Devei Rav, in the section commencing: “And Israel abode in Shittim” (Num. 25) we learned: Rabbi says: Some sections are close to each other yet as far apart as east is far from west. “For you are not My people… And the number of the children of Israel shall be as the sand of the sea.” What is the connection of one to the other? This can be compared to a king who became angry with his wife. He summoned a scribe to come and write a bill of divorcement. Before the scribe arrived, the king became reconciled with his wife. Said the king, “Is it possible that this scribe should leave here divided?” I.e. his heart should be divided and bewildered, saying, “Why did the king send for me?” He said to him, “Come and write that I am doubling her kethubah.” And according to its simple meaning, this is the reason for its juxtaposition. “For you are not My people, and I will not be yours.” I will show Myself as though I am not yours, and you shall be exiled among the nations, and even there you shall multiply and grow, and there you shall lay it to your heart to return to Me, as it is said through Moses (Deut. 30:1,3): “And you shall lay it to your heart among all the nations where… has exiled you etc. And the Lord your God shall return your captivity.” Here too, “And the children of Judah and the children of Israel shall be gathered together.”


והיה מספר: מה ענין פורענות ונחמה סמוכין בדבור אחד, ורבותינו פירשו בפסחים הרגיש הושע בעצמו שחטא על שאמר החליפם עמד ובקש עליהם רחמים, ובספרי דבי רב פרשת וישב ישראל בשטים שנינו רבי אומר יש פרשיות סמוכות זו לזו ורחוקות זו מזו כרחוק מזרח ממערב כי אתם לא עמי והיה מספר בני ישראל כחול הים מה ענין זה אצל זה משל למלך שכעס על אשתו שלח אחר הסופר לבוא ולכתוב לה גט עד שלא בא הסופר נתרצה המלך לאשתו אמר המלך אפשר יצא סופר זה מכאן חלוק כלומר לבו חלוק ותוהה לומר למה שלח אחרי אמר לו בא וכתוב לה שאני כופל לה כתובתה ולפי פשוטו כך היא סמיכתו כי אתם לא עמי ואנכי לא אהיה לכם אראה עצמי כאילו איני לכם ותגלו לבין האומות ואף שם תרבו ותצמחו ושם תשובו אל לבבכם לשוב אלי כמו שנאמר על ידי משה (דברים ל) והשבות אל לבבך בכל הגוים אשר הדיחך וגו' ושב ה' אלהיך את שבותך וגו' אף כאן ונקבצו בני יהודה ובני ישראל יחדיו וגו':

2And the children of Judah and the children of Israel shall be gathered together, and they shall appoint for themselves one head, and they shall go up from the land, for great is the day of Jezreel.


בוְ֠נִקְבְּצוּ בְּנֵֽי־יְהוּדָ֚ה וּבְנֵֽי־יִשְׂרָאֵל֙ יַחְדָּ֔ו וְשָׂמ֥וּ לָהֶ֛ם רֹ֥אשׁ אֶחָ֖ד וְעָל֣וּ מִן־הָאָ֑רֶץ כִּ֥י גָד֖וֹל י֥וֹם יִזְרְעֶֽאל:

one head: David their king.


ראש אחד: דוד מלכם:

for great is the day of Jezreel: The gathering of their sowing.


כי גדול יום: קבוץ זריעתם:

3Say to your brethren, "Ammi," and to your sisters, "Ruhamah."


גאִמְר֥וּ לַֽאֲחֵיכֶ֖ם עַמִּ֑י וְלַֽאֲחֽוֹתֵיכֶ֖ם רֻחָֽמָה:

Say to your brethren, “Ammi”: To be explained according to the Targum: Return to My Torah, and I will grant clemency to your nation.


אמרו לאחיכם עמי: כתרגומו תובו לאורייתי ועל כנישתכון ארחם:

4Strive with your mother, strive, for she is not My wife, and I am not her Husband, and let her remove her harlotries from her face and her adulteries from between her breasts.


דרִ֚יבוּ בְאִמְּכֶם֙ רִ֔יבוּ כִּֽי־הִיא֙ לֹ֣א אִשְׁתִּ֔י וְאָֽנֹכִ֖י לֹ֣א אִישָׁ֑הּ וְתָסֵ֚ר זְנוּנֶ֙יהָ֙ מִפָּנֶ֔יה וְנַֽאֲפוּפֶ֖יהָ מִבֵּ֥ין שָׁדֶֽיהָ:

Strive with your mother, strive: With your nation of today, which is the mother of future generations.


ריבו באמכם: בכנסייה שלכם של עכשיו שהיא אם לדורות הבאים:

and her adulteries from between her breasts: It is customary among the adulteresses that they [i.e., their lovers] squeeze them between their breasts. Jonathan renders: And the worship of idols from among her cities.


מבין שדיה: דרך הנואפות שממעכין להם בין דדיהם ויונתן תירגם ופולחן טעותהא מבין קירוהא:

5Lest I strip her naked and leave her as [on] the day she was born; and I make her like a desert, and I set her like an arid land, and cause her to die of thirst.


הפֶּן־אַפְשִׁיטֶ֣נָּה עֲרֻמָּ֔ה וְהִ֨צַּגְתִּ֔יהָ כְּי֖וֹם הִוָּֽלְדָ֑הּ וְשַׂמְתִּ֣יהָ כַמִּדְבָּ֗ר וְשַׁתִּ֙הָ֙ כְּאֶ֣רֶץ צִיָּ֔ה וַֽהֲמִתִּ֖יהָ בַּצָּמָֽא:

as [on] the day she was born: Like the day that I found her in Egypt, as is delineated in Ezekiel (16:4, 5): “And as for your birth, on the day you were born your navel was not cut etc. No eye took pity on you etc. with a loathing of your body.”


כיום הולדה: כיום שמצאתיה במצרים כמו שמפורש (ביחזקאל ט״ז:ד׳) ומולדתך ביום הולדת אותך לא כרת שרך ותושלכי על פני השדה בגועל נפשך לא חסה עליך עין (שם):

like a desert: This alludes to the decrees that I decreed upon you (Parshandatha: them) in the desert, viz. that there they should perish and there they would die (Num. 14:35).


כמדבר: גזירות שגזרתי עליהם במדבר שם יתמו ושם ימותו (במדבר י״ד:ל״ה):

and [I will] cause her to die: Jonathan renders: And I will kill her.


והמתיה: ואקטלינה:

6And I will not pity her children for they are children of harlotries.


ווְאֶת־בָּנֶ֖יהָ לֹ֣א אֲרַחֵ֑ם כִּֽי־בְנֵ֥י זְנוּנִ֖ים הֵֽמָּה:

7For their mother played the harlot; she who conceived them behaved shamefully, for she said, "I will go after my lovers, those who give my bread and my water, my wool and my flax, my oil and my drinks. "


זכִּ֚י זָֽנְתָה֙ אִמָּ֔ם הוֹבִ֖ישָׁה הֽוֹרָתָ֑ם כִּ֣י אָֽמְרָ֗ה אֵֽלְכָ֞ה אַֽחֲרֵ֚י מְאַֽהֲבַי֙ נֹֽתְנֵ֚י לַחְמִי֙ וּמֵימַ֔י צַמְרִ֣י וּפִשְׁתִּ֔י שַׁמְנִ֖י וְשִׁקּוּיָֽי:

their mother: Their nation.


אמם: כנסיה שלהם:

she who conceived them behaved shamefully: Jonathan, who renders: Their teachers are ashamed. The wise men who teach them with instructions are ashamed before the ignorant populace. They tell them, “You shall not steal,” but they steal. “You shall not lend for interest,” but they lend.


הובישה הורתם: בהיתו מלפיהון החכמים המורים להם הוראות בושים מפני עמי הארץ אומרים להם לא תגנובו והם גונבים לא תלוו ברבית והם מלווים:

after my lovers: In the ways of the nations.


אחרי מאהבי: בדרכי העכו"ם:

8Therefore, behold I will close off your way with thorns, and I make a fence against her, and she shall not find her paths.


חלָכֵ֛ן הִֽנְנִי־שָׂ֥ךְ אֶת־דַּרְכֵּ֖ךְ בַּסִּירִ֑ים וְגָֽדַרְתִּי֙ אֶת־גְּדֵרָ֔הּ וּנְתִֽיבוֹתֶ֖יהָ לֹ֥א תִמְצָֽא:

behold I will close off: Heb. שָׂךְ an expression of closing. Comp. (Isaiah 5:5) “remove its hedge (מְשׂוּכָּתוֹ);” (Proverbs 15:19) “as though hedged (כִּמְשֻּׂכַת) by thorns.”


הנני שך: ל' סגירה כמו הסר משוכתו (ישעיהו ה׳:ה׳) כמשוכת חדק (משלי טו):

your way: The ways and paths in which you go.


את דרכך: דרכים ושבילים שאת הולכת בהם:

9And she shall pursue her lovers and not overtake them, and she shall seek them and not find them; and she shall say, "I will go and return to my first Husband, for it was better for me then than now.


טוְרִדְּפָ֚ה אֶת־מְאַֽהֲבֶ֙יהָ֙ וְלֹֽא־תַשִּׂ֣יג אֹתָ֔ם וּבִקְשָׁ֖תַם וְלֹ֣א תִמְצָ֑א וְאָֽמְרָ֗ה אֵֽלְכָ֚ה וְאָשׁ֙וּבָה֙ אֶל־אִישִׁ֣י הָֽרִאשׁ֔וֹן כִּ֣י ט֥וֹב לִ֛י אָ֖ז מֵעָֽתָּה:

her lovers: Egypt and Assyria, and you will not be able to seek aid from them.


ורדפה: ממשקלות לשון כבד הוא זה כמו (שם יב) ומרדף רקים פורקציי"ר בלע"ז כלומר תחזור אחריהם ולא תשיגם:

And she shall pursue: Heb. וְרִדְּפָה This is one of the intensive conjugations. Comp. (Proverbs 12:11) “and he who pursues empty ones” (porcacier in O.F:, poursuivra in modern French), to pursue. I.e. she will follow them and not overtake them.


את מאהביה: מצרים ואשור ולא תוכלי לבקש מהם עזרה:

and she shall seek them: Heb. וּבִקְשָׁתַם, a combination of אוֹתָם וּבִקְשָׁה.


ובקשתם: ובקשה אותם:

10But she did not know that I gave her the corn, the wine, and the oil, and I gave her much silver and gold, but they made it for Baal.


יוְהִיא֙ לֹ֣א יָֽדְעָ֔ה כִּ֚י אָֽנֹכִי֙ נָתַ֣תִּי לָ֔הּ הַדָּגָ֖ן וְהַתִּיר֣וֹשׁ וְהַיִּצְהָ֑ר וְכֶ֨סֶף הִרְבֵּ֥יתִי לָ֛הּ וְזָהָ֖ב עָשׂ֥וּ לַבָּֽעַל:

But she did not know: She did not lay it to her heart, but showed herself as unknowing.


לא ידעה: לא שמה אל לבה והראית עצמה כלא יודעת:

and I gave her much silver and gold: but they made it for Baal.


וכסף הרביתי לה וזהב: והם עשאוהו לבעל:

11Therefore, I will return and take My corn in its time and My wine in its appointed season, and I will separate My wool and My flax, to cover her nakedness.


יאלָכֵ֣ן אָשׁ֔וּב וְלָֽקַחְתִּ֚י דְגָנִי֙ בְּעִתּ֔וֹ וְתִֽירוֹשִׁ֖י בְּמֽוֹעֲד֑וֹ וְהִצַּלְתִּי֙ צַמְרִ֣י וּפִשְׁתִּ֔י לְכַסּ֖וֹת אֶת־עֶרְוָתָֽהּ:

in its time: At the time the produce completes its ripening.


בעתו: בעת גמר בישול הפירות:

and I will separate: [Heb. וְהִצַּלְתִּי] from her.


והצלתי: ממנה:

My wool and My flax: which was to cover her nakedness, Every expression of הָצָלָה in Scripture is an expression of separation and setting apart. Proof of this we find in (Gen. 31: 9) “And God separated (וַיַצֵּל) your father’s cattle,” (ibid.:16) “For all the wealth that… separated (הִצִיל).”


צמרי ופשתי: אשר היה לכסות את ערותה, כל הצלה שבמקרא לשון תרומה והפרשה הוא ומוכיח עליו ויצל אלהים את מקנה אביכם (בראשית ל״א:ט׳) כי כל העושר אשר הציל (שם):

12And now, I will bare her disgrace before the eyes of her lovers, and no man shall save her from My hand.


יבוְעַתָּ֛ה אֲגַלֶּ֥ה אֶת־נַבְלֻתָ֖הּ לְעֵינֵ֣י מְאַֽהֲבֶ֑יהָ וְאִ֥ישׁ לֹֽא־יַצִּילֶ֖נָּה מִיָּדִֽי:

and no man shall save her from My hand: Even the merits of the Patriarchs have been depleted. [from Shabbath 55a]


ואיש לא יצילנה מידי: אף זכות אבותם תמה:

13And I will terminate all her rejoicing, her festival[s], her new moon[s], and her Sabbath[s], and all her appointed seasons.


יגוְהִשְׁבַּתִּי֙ כָּל־מְשׂוֹשָׂ֔הּ חַגָּ֖הּ חָדְשָׁ֣הּ וְשַׁבַּתָּ֑הּ וְכֹ֖ל מֽוֹעֲדָֽהּ:

14And I will lay waste her vine[s] and her fig tree[s], [concerning] which she said, "They are my hire, which my lovers have given me," and I will make them a forest, and the beasts of the field shall devour them.


ידוַֽהֲשִׁמֹּתִ֚י גַּפְנָהּ֙ וּתְאֵ֣נָתָ֔הּ אֲשֶׁ֣ר אָֽמְרָ֗ה אֶתְנָ֥ה הֵ֙מָּה֙ לִ֔י אֲשֶׁ֥ר נָֽתְנוּ־לִ֖י מְאַֽהֲבָ֑י וְשַׂמְתִּ֣ים לְיַ֔עַר וַֽאֲכָלָ֖תַם חַיַּ֥ת הַשָּׂדֶֽה:

And I will lay waste: Heb. וַהֲשִׁמֹּתִי, an expression of desolation (שְּׁמָמָה).


והשמותי: לשון שממה:

hire: אֶתְנָה, like אֶתְנָן.


אתנה: כמו אתנן:

and I will make them a forest: where the beasts walk and eat the fruit.


ושמתים ליער: שהחיות מהלכות שם ואוכלות הפירות:

15And I will visit upon her the days of the baalim, to whom she burnt incense, and she adorned herself with her earrings and her jewelry, and went after her lovers, and she forgot Me, says the Lord.


טווּפָֽקַדְתִּ֣י עָלֶ֗יהָ אֶת־יְמֵ֚י הַבְּעָלִים֙ אֲשֶׁ֣ר תַּקְטִ֣יר לָהֶ֔ם וַתַּ֚עַד נִזְמָהּ֙ וְחֶלְיָתָ֔הּ וַתֵּ֖לֶךְ אַֽחֲרֵ֣י מְאַֽהֲבֶ֑יהָ וְאוֹתִ֥י שָֽׁכְחָ֖ה נְאֻם־יְהֹוָֽה:

And I will visit upon her: the retribution of…


ופקדתי עליה: שכר פורענות:

the days of the baalim to whom she burnt incense: constantly to them, and this is a present tense.


ימי הבעלים אשר תקטיר: תמיד להם ול' הווה הוא:

and she adorned herself with her earrings and her jewelry: Heb. וַתַּעַד, an expression of jewelry (עֲדִי). Like a harlot who adorns herself to greet her paramours.


ותעד נזמה וחליתה: ל' עדי כזונה המתקשטת לקראת נואפים:

and her jewelry: And חֶלְיָתָה is an Arabic term meaning jewelry.


וחליתה: בל' ערבי הוא קישוט:

16Therefore, behold I will allure her and lead her into the desert, and I will speak comfortingly to her heart.


טזלָכֵ֗ן הִנֵּ֚ה אָֽנֹכִי֙ מְפַתֶּ֔יהָ וְהֹֽלַכְתִּ֖יהָ הַמִּדְבָּ֑ר וְדִבַּרְתִּ֖י עַל־לִבָּֽהּ:

Therefore, behold I will allure her: I will persuade her to be drawn after Me (losanjier in O.F., to flatter or cajole). Other editions read: atrayray in O.F. (attirerai). I will lure, attract. And what is the allurement?


לכן הנה אנכי מפתיה: משדלה להמשך אחרי לוזאניי"ר בלע"ז ומהו הפיתוי:

and lead her into the desert: In exile, which is to her like a desert and a wasteland. And there she will lay up to her heart that it was better for her when she performed My will than when she rebelled against Me.


והולכתיה המדבר: בגולה שהוא לה כמדבר וציה ושם תשיב אל לבה כי טוב לה כשעשתה רצוני מכשמרדה בי:

17And I will give her her vineyards from there and the depth of trouble for a door of hope, and she shall dwell there as in the days of her youth, and as the day of her ascent from the land of Egypt.


יזוְנָתַ֨תִּי לָ֚הּ אֶת־כְּרָמֶ֙יהָ֙ מִשָּׁ֔ם וְאֶת־עֵ֥מֶק עָכ֖וֹר לְפֶ֣תַח תִּקְוָ֑ה וְעָ֚נְתָה שָּׁ֙מָּה֙ כִּימֵ֣י נְעוּרֶ֔יהָ וּכְי֖וֹם עֲלוֹתָ֥הּ מֵאֶֽרֶץ־מִצְרָֽיִם:

her vineyards: Jonathan rendered this as an expression of managers and leaders. Comp. (Job 24:18) “he will not face the way of the vineyards,” meaning that the people of the generation of the flood had made up their mind not to follow the righteous leaders, such as Noah and Methusalah. And so, (Song 1:6) “my vineyard I did not guard.” The allusion is to the worship of idols instead of worshipping God, the Leader. Another explanation:


את כרמיה: ת"י לשון פרנסים ומנהיגים וכן לא יפנה דרך כרמים (איוב כ״ד:י״ח) וכן כרמי שלי לא נטרתי (שיר השירים א׳:ו׳) ד"א:

and lead her into the desert: To the desert of Sihon and Og, and with the same expression Ezekiel prophesied (20:35, 38), “And I will bring you there to the desert of the peoples, and I will contend with you there, etc. As I continued with your forefathers etc., and I will bring them into the tradition of the covenant. And I will purge you of those who rebel…” but the righteous I will keep alive. That is the intention of “her vineyards.” [from Ruth Rabbah 5:6, Pesikta d’Rav Kahana 49b].


והולכתיה המדבר: למדבר סיחון ועוג ובסגנון זה נתנבא (יחזקאל כ׳:ל״ה) שנאמר והבאתי אתכם אל מדבר העמים ונשפטתי אתכם שם כאשר נשפטתי את אבותיכם והבאתי אתכם במסורת הברית וברותי מכם המורדים וגו' והכשרים אקיים וזהו את כרמיה:

and the depth of trouble: Heb. עֶמֶק עָכוּר. The depth of the exile where they were troubled I will give her for a door of hope (an expectation of hope), for, out of those troubles, she will take heart to return to Me.


ואת עמק עכור: עומק הצרות שהן עכורים שם אתן לה לפתח תקוה שמתוך אותן צרות תתן לב לשוב אלי:

and she shall dwell there: Heb. וְעָנְתָה, an expression of dwelling. Comp. (Nahum 2:12) “a den (מְעוֹן) of lions.” [from Machbereth Menachem p. 135]


וענתה שמה: ל' דירה כמו מעון אריות (נחום ב):

as in the days of her youth: when she dwelt in Egypt a long time.


כימי נעוריה: שישבה במצרים ימים רבים:

and as the day of her ascent, etc.: as Israel cried out to me in Egypt because of the subjugation and I redeemed her, so also now.


וכיום עלותה וגו': שצעקה אלי ממצרים מתוך שיעבוד וגאלתיה כן גם עתה:

18And it shall come to pass on that day, says the Lord, you shall call [Me] Ishi, and you shall no longer call Me Baali.


יחוְהָיָ֚ה בַיּֽוֹם־הַהוּא֙ נְאֻם־יְהֹוָ֔ה תִּקְרְאִ֖י אִישִׁ֑י וְלֹֽא־תִקְרְאִי־לִ֥י ע֖וֹד בַּעֲלִֽי:

you shall call [Me] Ishi, etc: You shall worship Me out of love and not out of fear. Ishi is an expression of marriage and the love of one’s youth.


תקראי אישי וגו': תעבדוני מאהבה ולא מיראה אישי לשון אישות וחיבת נעורים:

Baali: An expression of mastership and fear. And our Rabbis (Pesachim 87a, Kethuboth 71b) explained: Like a bride in her father-in-law’s house, and not like a bride in her father’s house.


בעלי: לשון אדנות ומורא ורבותינו פירשו ככלה בבית חמיה ולא ככלה בבית אביה:

19And I will remove the names of the baalim from her mouth, and they shall no longer be mentioned by their name.


יטוַֽהֲסִֽרֹתִ֛י אֶת־שְׁמ֥וֹת הַבְּעָלִ֖ים מִפִּ֑יהָ וְלֹֽא־יִזָּכְר֥וּ ע֖וֹד בִּשְׁמָֽם:

and they shall no longer be mentioned: I.e. Israel shall no longer be mentioned by the name of the baalim. Or, the baalim shall no longer be mentioned by the name of Israel, saying that they are their gods. Or, the name of the baalim shall no longer be mentioned, as it is stated. (Isa. 2:18) “And the idols shall completely pass away.”


ולא יזכרו עוד: ישראל בשמם של בעלים או לא יזכרו הבעלים בשמם של ישראל לומר שהם אלהות להם או לא יזכר שם הבעלים עוד כד"א (ישעיהו ב׳:י״ח) והאלילים כליל יחלוף:

20And I will make a covenant for them on that day with the beasts of the field and with the fowl of the sky and the creeping things of the earth; and the bow, the sword, and war I will break off the earth, and I will let them lie down safely.


כוְכָֽרַתִּ֨י לָהֶ֚ם בְּרִית֙ בַּיּ֣וֹם הַה֔וּא עִם־חַיַּ֚ת הַשָּׂדֶה֙ וְעִם־ע֣וֹף הַשָּׁמַ֔יִם וְרֶ֖מֶשׂ הָֽאֲדָמָ֑ה וְקֶ֨שֶׁת וְחֶ֚רֶב וּמִלְחָמָה֙ אֶשְׁבּ֣וֹר מִן־הָאָ֔רֶץ וְהִשְׁכַּבְתִּ֖ים לָבֶֽטַח:

with the beasts of the field: for I will destroy harmful creatures from the world. And so Scripture states (Isa. 11:9): “They shall neither harm nor destroy etc.”


עם חית השדה: שאשבית מזיקין מן העולם וכה"א (שם יא) לא ירעו ולא ישחיתו וגו':

21And I will betroth you to Me forever, and I will betroth you to Me with righteousness and with justice and with loving-kindness and with mercy.


כאוְאֵֽרַשְׂתִּ֥יךְ לִ֖י לְעוֹלָ֑ם וְאֵֽרַשְׂתִּ֥יךְ לִי֙ בְּצֶ֣דֶק וּבְמִשְׁפָּ֔ט וּבְחֶ֖סֶד וּבְרַֽחֲמִֽים:

with righteousness and with justice: which you practice.


בצדק ובמשפט: שתתנהגו בהן:

and with loving-kindness and with mercy: which will come to you from Me because of them. Concerning our father Abraham, it is written (Gen 18:19): “For I love him since he commands etc. to perform righteousness and justice.” And, corresponding to them, He bestowed upon his children loving-kindness and mercy, as it is said (Deut. 13:18): “And He shall grant you mercy;” (ibid. 7:12) “And the Lord your God shall keep for you the covenant and the loving-kindness.” When they ceased to perform righteousness and justice, as it is said (Amos 5:7): “Those who turn justice into wormwood, and righteousness they leave on the ground,” also the Holy One, blessed be He, took away from them the loving-kindness and the mercy, as it is said (Jer. 16:5): “for I have gathered in My peace from this people, says the Lord, the loving-kindness and the mercies.” And when they will return to perform righteousness and justice, they shall be redeemed immediately, as it is said (Isa. 1:27): “Zion shall be redeemed through justice, and her penitent through righteousness.” And the Holy One, blessed be He, will add mercy and loving-kindness to them and make a crown of all four of them and place it on their head.


ובחסד וברחמים: שיבא לך מאתי על ידיהם באברהם אבינו כתיב (בראשית י״ח:י״ט) כי ידעתיו למען אשר יצוה וגו' לעשות צדקה ומשפט וכנגדן נתן לבניו חסד ורחמים מאת הקב"ה שנאמר (דברים י״ג:י״ח) ונתן לך רחמים ושמר ה' אלהיך לך את הברית ואת החסד (שם יז) פסקו מן הצדקה והמשפט כמו שנאמר (עמוס ה׳:ז׳) ההופכים ללענה משפט וצדקה לארץ הניחו אף הקב"ה אסף מהם החסד והרחמים שנ' (ירמיהו ט״ו:א׳) כי אספתי את שלומי מאת העם הזה את החסד ואת הרחמים וכשיחזרו לעשות צדקה ומשפט שנאמר (ישעיהו א׳:כ״ז) ציון במשפט תפדה וגו' הקב"ה מוסיף עליהם רחמים וחסד ועושה אותן עטרה לארבעתן ומושיבן בראשן:

22And I will betroth you to Me with faith, and you shall know the Lord.


כבוְאֵֽרַשְׂתִּ֥יךְ לִ֖י בֶּאֱמוּנָ֑ה וְיָדַ֖עַתְּ אֶת־יְהֹוָֽה:

And I will betroth you to Me with faith: For the reward of the faith, for, while in exile, you believed in the promises through My prophets. [from Mechilta 14:31 with variations]


וארשתיך לי באמונה: בשכר האמונה שהאמנת בגולה להבטחות שעל ידי נביאי:

23And it shall come to pass on that day, [that] I will answer, says the Lord; I will answer the heavens, and they shall answer the earth.


כגוְהָיָ֣ה | בַּיּ֣וֹם הַה֗וּא אֶֽעֱנֶה֙ נְאֻם־יְהֹוָ֔ה אֶֽעֱנֶ֖ה אֶת־הַשָּׁמָ֑יִם וְהֵ֖ם יַֽעֲנ֥וּ אֶת־הָאָֽרֶץ:

I will answer the heavens: to pour upon the clouds from the rivulet of good that depends on My word. They will, in turn, answer to pour water upon the earth.


אענה את השמים: לצוק אל השחקים מפלג הטוב התלוים במאמר והם יענו לצוק מים על הארץ:

24And the earth shall answer the corn and the wine and the oil, and they shall answer Jezreel.


כדוְהָאָ֣רֶץ תַּֽעֲנֶ֔ה אֶת־הַדָּגָ֖ן וְאֶת־הַתִּיר֣וֹשׁ וְאֶת־הַיִּצְהָ֑ר וְהֵ֖ם יַֽעֲנ֥וּ אֶת־יִזְרְעֶֽאל:

Jezreel: The people of the exile who were scattered and then in gathered.


את יזרעאל: את בני הגולה שנזרעו ונקבצו:

25And I will sow her for Me in the land, and I will have compassion upon the unpitied one, and I will say to them that are not My people, "You are My people," and they shall say, "[You are] my God."


כהוּזְרַעְתִּ֚יהָ לִּי֙ בָּאָ֔רֶץ וְרִֽחַמְתִּ֖י אֶת־לֹ֣א רֻחָ֑מָה וְאָֽמַרְתִּ֚י לְלֹֽא־עַמִּי֙ עַמִּי־אַ֔תָּה וְה֖וּא יֹאמַ֥ר אֱלֹהָֽי:

And I will sow her for Me in the land: As one who sows a se’ah in order to gather many korim, so will many proselytes be added to them. [from Pesachim 87b]


וזרעתיה לי: כזורע סאה להכניס כמה כורין כן יתוספו עליהן בארץ ישראל כמה גרים:

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.


יבוְתִמְנַ֣ע | הָֽיְתָ֣ה פִילֶ֗גֶשׁ לֶֽאֱלִיפַז֙ בֶּן־עֵשָׂ֔ו וַתֵּ֥לֶד לֶאֱלִיפַ֖ז אֶת־עֲמָלֵ֑ק אֵ֕לֶּה בְּנֵ֥י עָדָ֖ה אֵ֥שֶׁת עֵשָֽׂו:

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]


וְתִמְנַע הָֽיְתָה פִילֶגֶשׁ: לְהוֹדִיעַ גְּדֻלָּתוֹ שֶׁל אַבְרָהָם, כַּמָּה הָיוּ תְאֵבִים לִדַּבֵּק בְּזַרְעוֹ. תִּמְנַע זוֹ בַּת אַלּוּפִים הָיְתָה, שֶׁנֶּאֱמַר וַאֲחוֹת לוֹטָן תִּמְנָע, וְלוֹטָן מֵאַלּוּפֵי יוֹשְׁבֵי שֵׂעִיר הָיָה מִן הַחוֹרִים שֶׁיָּשְׁבוּ בָהּ לְפָנִים, אָמְרָה אֵינִי זוֹכָה לְהִנָּשֵׂא לְךָ, הַלְוַאי וְאֶהְיֶה פִּילֶגֶשׁ. וּבְדִבְרֵי הַיָּמִים מוֹנֶה אוֹתָהּ בְּבָנָיו שֶׁל אֱלִיפַז, מְלַמֵּד שֶׁבָּא עַל אִשְׁתּוֹ שֶׁל שֵׂעִיר וְיָצְאָה תִּמְנָע מִבֵּינֵיהֶם, וּכְשֶׁגָּדְלָה נַעֲשֵׂית פִּילַגְשׁוֹ, וְזֶהוּ וַאֲחוֹת לוֹטָן תִּמְנָע, וְלֹא מְנָאָהּ עִם בְּנֵי שֵׂעִיר שֶׁהָיְתָה אֲחוֹתוֹ מִן הָאֵם וְלֹא מִן הָאָב:


15These became the chieftains of the sons of Esau: the sons of Eliphaz, Esau's firstborn: Chief Teman, Chief Omar, Chief Zepho, Chief Kenaz,


טואֵ֖לֶּה אַלּוּפֵ֣י בְנֵֽי־עֵשָׂ֑ו בְּנֵ֤י אֱלִיפַז֙ בְּכ֣וֹר עֵשָׂ֔ו אַלּ֤וּף תֵּימָן֙ אַלּ֣וּף אוֹמָ֔ר אַלּ֥וּף צְפ֖וֹ אַלּ֥וּף קְנַֽז:


These became the chieftains of the sons of Esau: The heads of the clans.


אֵלֶּה אַלּוּפֵי בְנֵֽי־עֵשָׂו: רָאשֵׁי מִשְׁפָּחוֹת:


16Chief Korah, Chief Gaatam, Chief Amalek. These are the chieftains of Eliphaz in the land of Edom; these are the sons of Adah.


טזאַלּ֥וּף קֹ֛רַח אַלּ֥וּף גַּעְתָּ֖ם אַלּ֣וּף עֲמָלֵ֑ק אֵ֣לֶּה אַלּוּפֵ֤י אֱלִיפַז֙ בְּאֶ֣רֶץ אֱד֔וֹם אֵ֖לֶּה בְּנֵ֥י עָדָֽה:


1The entire community of the children of Israel journeyed from the desert of Sin to their travels by the mandate of the Lord. They encamped in Rephidim, and there was no water for the people to drink.


אוַ֠יִּסְע֠וּ כָּל־עֲדַ֨ת בְּנֵֽי־יִשְׂרָאֵ֧ל מִמִּדְבַּר־סִ֛ין לְמַסְעֵיהֶ֖ם עַל־פִּ֣י יְהֹוָ֑ה וַיַּֽחֲנוּ֙ בִּרְפִידִ֔ים וְאֵ֥ין מַ֖יִם לִשְׁתֹּ֥ת הָעָֽם:

2So the people quarreled with Moses, and they said, Give us water that we may drink Moses said to them, Why do you quarrel with me? Why do you test the Lord?


בוַיָּ֤רֶב הָעָם֙ עִם־משֶׁ֔ה וַיֹּ֣אמְר֔וּ תְּנוּ־לָ֥נוּ מַ֖יִם וְנִשְׁתֶּ֑ה וַיֹּ֤אמֶר לָהֶם֙ משֶׁ֔ה מַה־תְּרִיבוּן֙ עִמָּדִ֔י מַה־תְּנַסּ֖וּן אֶת־יְהֹוָֽה:

Why do you test the Lord: saying, “Can He give water in an arid land?”


מַה־תְּנַסּוּן: לוֹמַר הֲיוּכַל לָתֵת מַיִם בְּאֶרֶץ צִיָּה?:

3The people thirsted there for water, and the people complained against Moses, and they said, Why have you brought us up from Egypt to make me and my children and my livestock die of thirst?


גוַיִּצְמָ֨א שָׁ֤ם הָעָם֙ לַמַּ֔יִם וַיָּ֥לֶן הָעָ֖ם עַל־משֶׁ֑ה וַיֹּ֗אמֶר לָ֤מָּה זֶּה֙ הֶֽעֱלִיתָ֣נוּ מִמִּצְרַ֔יִם לְהָמִ֥ית אֹתִ֛י וְאֶת־בָּנַ֥י וְאֶת־מִקְנַ֖י בַּצָּמָֽא:

4Moses cried out to the Lord, saying, What shall I do for this people? Just a little longer and they will stone me!


דוַיִּצְעַ֤ק משֶׁה֙ אֶל־יְהֹוָ֣ה לֵאמֹ֔ר מָ֥ה אֶֽעֱשֶׂ֖ה לָעָ֣ם הַזֶּ֑ה ע֥וֹד מְעַ֖ט וּסְקָלֻֽנִי:

Just a little longer: If I wait just a little longer, they will stone me.


עוֹד מְעַט: אִם אַמְתִּין עוֹד מְעַט וסקלני:

5And the Lord said to Moses, Pass before the people and take with you [some] of the elders of Israel, and take into your hand your staff, with which you struck the Nile, and go.


הוַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־משֶׁ֗ה עֲבֹר֙ לִפְנֵ֣י הָעָ֔ם וְקַ֥ח אִתְּךָ֖ מִזִּקְנֵ֣י יִשְׂרָאֵ֑ל וּמַטְּךָ֗ אֲשֶׁ֨ר הִכִּ֤יתָ בּוֹ֙ אֶת־הַיְאֹ֔ר קַ֥ח בְּיָֽדְךָ֖ וְהָלָֽכְתָּ:

Pass before the people: And see whether they stone you. Why have you slandered My children?-[from Tanchuma Beshallach 22]


עבור לִפְנֵי הָעָם: וּרְאֵה אִם יִסְקְלוּךָ, לָמָּה הוֹצֵאתָ לַעַז עַל בָּנַי? (שמות רבה):

and take with you [some] of the elders of Israel: for testimony, so that they shall witness that through you the water comes out of the rock, and they [the Israelites] will not say that there were water fountains there from days of yore. — [from Mechilta]


וְקַח אִתְּךָ מִזִּקְנֵי יִשְׂרָאֵל: לְעֵדוּת, שֶׁיִּרְאוּ שֶׁעַל יָדְךָ מַיִם יוֹצְאִים מִן הַצּוּר, וְלֹא יֹאמְרוּ מַעְיָנוֹת הָיוּ שָׁם מִימֵי קֶדֶם:

your staff, with which you struck the Nile: Why must Scripture state "with which you struck the Nile"? [To point out what] the Israelites were saying about the staff, [namely] that it was ready only for retribution. With it, Pharaoh and the Egyptians were smitten with many plagues, both in Egypt and by the sea. Therefore, it is stated: “with which you struck the Nile.” Now they will see that it [the staff] is ready for good as well. — [from Mechilta, Exod. Rabbah 26:2]


וּמַטְּךָ אֲשֶׁר הִכִּיתָ בּוֹ אֶת־הַיְאֹר: מַה תַּלְמוּד לוֹמָר "אֲשֶׁר הִכִּיתָ בּוֹ אֶת הַיְאֹר"? אֶלָּא שֶׁהָיוּ יִשְׂרָאֵל אוֹמְרִים עַל הַמַּטֶּה שֶׁאֵינוֹ מוּכָן אֶלָּא לְפֻרְעָנוּת – בּוֹ לָקָה פַרְעֹה וּמִצְרַיִם כַּמָּה מַכּוֹת בְּמִצְרַיִם וְעַל הַיָּם – לְכָךְ נֶאֱמַר אֲשֶׁר הִכִּיתָ בּוֹ אֶת הַיְאֹר, יִרְאוּ עַתָּה שֶׁאַף לְטוֹבָה הוּא מוּכָן (מכילתא):

6Behold, I shall stand there before you on the rock in Horeb, and you shall strike the rock, and water will come out of it, and the people will drink Moses did so before the eyes of the elders of Israel.


והִנְנִ֣י עֹמֵד֩ לְפָנֶ֨יךָ שָּׁ֥ם | עַל־הַצּוּר֘ בְּחֹרֵב֒ וְהִכִּ֣יתָ בַצּ֗וּר וְיָֽצְא֥וּ מִמֶּ֛נּוּ מַ֖יִם וְשָׁתָ֣ה הָעָ֑ם וַיַּ֤עַשׂ כֵּן֙ משֶׁ֔ה לְעֵינֵ֖י זִקְנֵ֥י יִשְׂרָאֵֽל:

and you shall strike the rock: Heb. וְהִכִּיתָ בַצּוּר. It does not say עַל-הַצּוּר, upon the rock, but בַצּוּר, [lit., into the rock]. From here [we deduce] that the staff was of a hard substance called sapphire, and the rock was split by it. — [from Mechilta]


וְהִכִּיתָ בַצּוּר: עַל הַצּוּר לֹא נֶאֱמַר אֶלָּא בַצּוּר, מִכָּאן שֶׁהַמַּטֶּה הָיָה שֶׁל מִין דָּבָר חָזָק וּשְׁמוֹ סַנְפִּירִינוֹן, וְהַצּוּר נִבְקַע מִפָּנָיו (שם):

7He named the place Massah [testing] and Meribah [quarreling] because of the quarrel of the children of Israel and because of their testing the Lord, saying, Is the Lord in our midst or not?


זוַיִּקְרָא֙ שֵׁ֣ם הַמָּק֔וֹם מַסָּ֖ה וּמְרִיבָ֑ה עַל־רִ֣יב | בְּנֵ֣י יִשְׂרָאֵ֗ל וְעַ֨ל נַסֹּתָ֤ם אֶת־יְהֹוָה֙ לֵאמֹ֔ר הֲיֵ֧שׁ יְהֹוָ֛ה בְּקִרְבֵּ֖נוּ אִם־אָֽיִן:

8Amalek came and fought with Israel in Rephidim.


חוַיָּבֹ֖א עֲמָלֵ֑ק וַיִּלָּ֥חֶם עִם־יִשְׂרָאֵ֖ל בִּרְפִידִֽם:

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]


וַיָּבֹא עֲמָלֵק וגו': סָמַךְ פָּרָשָׁה זוֹ לְמִקְרָא זֶה, לוֹמַר, תָּמִיד אֲנִי בֵינֵיכֶם וּמְזֻמָּן לְכָל צָרְכֵּיכֶם וְאַתֶּם אוֹמְרִים הֲיֵשׁ ה' בְּקִרְבֵּנוּ אִם אָיִן, חַיֵּיכֶם שֶׁהַכֶּלֶב בָּא וְנוֹשֵׁךְ אֶתְכֶם וְאַתֶּם צוֹעֲקִים לִי וְתֵדְעוּ הֵיכָן אֲנִי? מָשָׁל לְאָדָם שֶׁהִרְכִּיב בְּנוֹ עַל כְּתֵפוֹ וְיָצָא לַדֶּרֶךְ, הָיָה אוֹתוֹ הַבֵּן רוֹאֶה חֵפֶץ וְאוֹמֵר, אַבָּא טֹל חֵפֶץ זֶה וְתֵן לִי וְהוּא נוֹתֵן לוֹ, וְכֵן שְׁנִיָּה, וְכֵן שְׁלִישִׁית, פָּגְעוּ בְאָדָם אֶחָד אָמַר לוֹ אוֹתוֹ הַבֵּן, רָאִיתָ אֶת אַבָּא? אָמַר לוֹ אָבִיו, אֵינְךָ יוֹדֵעַ הֵיכָן אֲנִי? הִשְׁלִיכוֹ מֵעָלָיו וּבָא הַכֶּלֶב וּנְשָׁכוֹ (תנחומא יתרו):

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


טוַיֹּ֨אמֶר משֶׁ֤ה אֶל־יְהוֹשֻׁ֨עַ֙ בְּחַר־לָ֣נוּ אֲנָשִׁ֔ים וְצֵ֖א הִלָּחֵ֣ם בַּֽעֲמָלֵ֑ק מָחָ֗ר אָֽנֹכִ֤י נִצָּב֙ עַל־רֹ֣אשׁ הַגִּבְעָ֔ה וּמַטֵּ֥ה הָֽאֱלֹהִ֖ים בְּיָדִֽי:

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]


בְּחַר־לָנוּ: לִי וּלְךָ – הִשְׁוָהוּ לוֹ; מִכָּאן אָמְרוּ חֲכָמִים יְהִי כְבוֹד תַּלְמִידְךָ חָבִיב עָלֶיךָ כְּשֶׁלָּךְ; וּכְבוֹד חֲבֵרְךָ כְּמוֹרָא רַבָּךְ מִנַּיִן? שֶׁנֶּאֱמַר "וַיֹּאמֶר אַהֲרֹן אֶל מֹשֶׁה בִּי אֲדֹנִי", וַהֲלֹא אַהֲרֹן גָּדוֹל מֵאָחִיו הָיָה וְעוֹשֶׂה אֶת חֲבֵרוֹ כְּרַבּוֹ. וּמוֹרָא רַבָּךְ כְּמוֹרָא שָׁמַיִם מִנַּיִן? שֶׁנֶּאֱמַר "אֲדֹנִי מֹשֶׁה כְּלָאֵם" – כַּלֵּם מִן הָעוֹלָם, חַיָּבִין הֵם כְּלָיָה, הַמּוֹרְדִים בְּךָ כְּאִלּוּ מָרְדוּ בְּהַקָּדוֹשׁ בָּרוּךְ הוּא:

and go out and fight: Go out of the cloud and fight with them. — [from Mechilta and Exod. Rabbah, end of Beshallach]


וְצֵא הִלָּחֵם: צֵא מִן הֶעָנָן וְהִלָּחֵם בּוֹ:

Tomorrow: At the time of the battle, I will stand.


מָחָר: בְּעֵת הַמִּלְחָמָה, אָנֹכִי נִצָּב:

Pick men for us: Heb. אִנָשִׁים, mighty men, and God-fearing [men] so that their merit will help us (Mechilta d’Rabbi Shimon ben Yochai, Pirkei d’Rabbi Eliezer ch. 44, Yalkut Shimoni, Jonathan). Another explanation: who know how to counteract witchcraft, because the Amalekites were sorcerers.


בְּחַר־לָנוּ אֲנָשִׁים: גִּבּוֹרִים וְיִרְאֵי חֵטְא שֶׁתְּהֵא זְכוּתָן מְסַיַּעְתָּן. דָּבָר אַחֵר – בְּחַר לָנוּ אֲנָשִׁים שֶׁיּוֹדְעִין לְבַטֵּל כְּשָׁפִים, לְפִי שֶׁבְּנֵי עֲמָלֵק מְכַשְּׁפִין הָיוּ:

10Joshua did as Moses had told him, to fight against Amalek; and Moses, Aaron, and Hur ascended to the top of the hill.


יוַיַּ֣עַשׂ יְהוֹשֻׁ֗עַ כַּֽאֲשֶׁ֤ר אָֽמַר־לוֹ֙ משֶׁ֔ה לְהִלָּחֵ֖ם בַּֽעֲמָלֵ֑ק וּמשֶׁה֙ אַֽהֲרֹ֣ן וְח֔וּר עָל֖וּ רֹ֥אשׁ הַגִּבְעָֽה:

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]


וּמשֶׁה אַֽהֲרֹן וְחוּר: מִכָּאן לְתַעֲנִית שֶׁצְּרִיכִים שְׁלֹשָׁה לַעֲבֹר לִפְנֵי הַתֵּבָה, שֶׁבְּתַעֲנִית הָיוּ שְׁרוּיִים (מכילתא):

Hur: He was the son of Miriam, and Caleb, her husband. — [from Sotah 11b]


חור: בְּנָהּ שֶׁל מִרְיָם הָיָה וְכָלֵב בַּעְלָהּ (סוטה י"א):

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.


יאוְהָיָ֗ה כַּֽאֲשֶׁ֨ר יָרִ֥ים משֶׁ֛ה יָד֖וֹ וְגָבַ֣ר יִשְׂרָאֵ֑ל וְכַֽאֲשֶׁ֥ר יָנִ֛יחַ יָד֖וֹ וְגָבַ֥ר עֲמָלֵֽק:

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).


כַּֽאֲשֶׁר יָרִים משֶׁה יָדוֹ: וְכִי יָדָיו שֶׁל מֹשֶׁה נוֹצְחוֹת הָיוּ הַמִּלְחָמָה וְכוּ' כִּדְאִיתָא בְּרֹאשׁ הַשָּׁנָה:

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.


יבוִידֵ֤י משֶׁה֙ כְּבֵדִ֔ים וַיִּקְחוּ־אֶ֛בֶן וַיָּשִׂ֥ימוּ תַחְתָּ֖יו וַיֵּ֣שֶׁב עָלֶ֑יהָ וְאַֽהֲרֹ֨ן וְח֜וּר תָּֽמְכ֣וּ בְיָדָ֗יו מִזֶּ֤ה אֶחָד֙ וּמִזֶּ֣ה אֶחָ֔ד וַיְהִ֥י יָדָ֛יו אֱמוּנָ֖ה עַד־בֹּ֥א הַשָּֽׁמֶשׁ:

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]


וִידֵי משֶׁה כְּבֵדִים: בִּשְׁבִיל שֶׁנִּתְעַצֵּל בַּמִּצְוָה וּמִנָּה אַחֵר תַּחְתָּיו, נִתְיַקְּרוּ יָדָיו:

so they took: [I.e.,] Aaron and Hur.


וַיִּקְחוּ־: אַהֲרֹן וְחוּר:

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]


אֶבֶן וַיָּשִׂימוּ תַחְתָּיו: וְלֹא יָשַׁב לוֹ עַל כַּר וָכֶסֶת. אָמַר: יִשְׂרָאֵל שְׁרוּיִין בְּצַעַר, אַף אֲנִי אֶהְיֶה עִמָּהֶם בְּצַעַר (תענית י"א):

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.


וַיְהִי יָדָיו אֱמוּנָה: וַיְהִי מֹשֶׁה יָדָיו בֶּאֱמוּנָה, פְּרוּשׂוֹת הַשָּׁמַיִם בִּתְפִלָּה נֶאֱמָנָה וּנְכוֹנָה:

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]


עַד־בֹּא הַשָּֽׁמֶשׁ: שֶׁהָיוּ עֲמָלֵקִים מְחַשְּׁבִין אֶת הַשָּׁעוֹת בָּאִיצְטְרוּלוֹגִיאָה, בְּאֵיזוֹ שָׁעָה הֵם נוֹצְחִים, וְהֶעֱמִיד לָהֶם מֹשֶׁה חַמָּה וְעִרְבֵּב אֶת הַשָּׁעוֹת (תנחומא):

13Joshua weakened Amalek and his people with the edge of the sword.


יגוַיַּֽחֲל֧שׁ יְהוֹשֻׁ֛עַ אֶת־עֲמָלֵ֥ק וְאֶת־עַמּ֖וֹ לְפִי־חָֽרֶב:

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]


וַיַּֽחֲלשׁ יְהוֹשֻׁעַ: חָתַךְ רָאשֵׁי גִבּוֹרָיו וְלֹא הִשְׁאִיר אֶלָּא חַלָּשִׁים שֶׁבָּהֶם, וְלֹא הֲרָגָם כֻּלָּם, מִכָּאן אָנוּ לְמֵדִים שֶׁעָשׂוּ עַל פִּי הַדִּבּוּר שֶׁל שְׁכִינָה (שם):

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


ידוַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־ משֶׁ֗ה כְּתֹ֨ב זֹ֤את זִכָּרוֹן֙ בַּסֵּ֔פֶר וְשִׂ֖ים בְּאָזְנֵ֣י יְהוֹשֻׁ֑עַ כִּֽי־מָחֹ֤ה אֶמְחֶה֙ אֶת־זֵ֣כֶר עֲמָלֵ֔ק מִתַּ֖חַת הַשָּׁמָֽיִם:

Inscribe this [as] a memorial: namely that Amalek came to attack the Israelites before all [other] nations [dared to do so].


כְּתֹב זֹאת זִכָּרוֹן: שֶׁבָּא עֲמָלֵק לְהִזְדַּוֵּג לְיִשְׂרָאֵל קֹדֶם לְכָל הָאֻמּוֹת:

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]


וְשִׂים בְּאָזְנֵי יְהוֹשֻׁעַ: הַמַּכְנִיס אֶת יִשְׂרָאֵל לָאָרֶץ, שֶׁיְּצַוֶּה אֶת יִשְׂרָאֵל לְשַׁלֵּם לוֹ אֶת גְּמוּלוֹ; כָּאן נִרְמַז לוֹ לְמֹשֶׁה שֶׁיְּהוֹשֻׁעַ מַכְנִיס אֶת יִשְׂרָאֵל לָאָרֶץ (שם):

I will surely obliterate the remembrance of Amalek: Therefore, I admonish you in this manner, because I want to obliterate him.


כִּֽי־מָחֹה אֶמְחֶה: לְכָךְ אֲנִי מַזְהִירְךָ כֵּן, כִּי חָפֵץ אֲנִי לִמְחוֹתוֹ:

15Then Moses built an altar, and he named it The Lord is my miracle


טווַיִּ֥בֶן משֶׁ֖ה מִזְבֵּ֑חַ וַיִּקְרָ֥א שְׁמ֖וֹ יְהֹוָ֥ה | נִסִּֽי:

and he named it: The altar. —


וַיִּקְרָא שְׁמוֹ: שֶׁל מִזְבֵּחַ:

“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]


ה' נִסִּֽי: הַקָּדוֹשׁ בָּרוּךְ הוּא עָשָׂה לָנוּ כָּאן נֵס. לֹא שֶׁהַמִּזְבֵּחַ קָרוּי ה', אֶלָּא הַמַּזְכִּיר שְׁמוֹ שֶׁל מִזְבֵּחַ זוֹכֵר אֶת הַנֵּס שֶׁעָשָׂה הַמָּקוֹם – ה' הוּא נֵס שֶׁלָּנוּ:

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.


טזוַיֹּ֗אמֶר כִּי־יָד֙ עַל־כֵּ֣ס יָ֔הּ מִלְחָמָ֥ה לַֽיהֹוָ֖ה בַּֽעֲמָלֵ֑ק מִדֹּ֖ר דֹּֽר:

And he said: [I.e.,] Moses [said].


וַיֹּאמֶר: מֹשֶׁה:

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]


כִּי־יָד עַל־כֵּס יָהּ: יָדוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא הוּרְמָה לִשָּׁבַע בְּכִסְאוֹ לִהְיוֹת לוֹ מִלְחָמָה וְאֵיבָה בַעֲמָלֵק עוֹלָמִית, וּמַהוּ כֵּס וְלֹא נֶאֱמַר כִּסֵּא? וְאַף הַשֵּׁם נֶחֱלַק לְחֶצְיוֹ? נִשְׁבַּע הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאֵין שְׁמוֹ שָׁלֵם וְאֵין כִּסְאוֹ שָׁלֵם עַד שֶׁיִּמָּחֶה שְׁמוֹ שֶׁל עֲמָלֵק כֻּלּוֹ, וּכְשֶׁיִּמָּחֶה שְׁמוֹ יִהְיֶה הַשֵּׁם שָׁלֵם וְהַכִּסֵּא שָׁלֵם, שֶׁנֶּאֱמַר "הָאוֹיֵב תַּמּוּ חֳרָבוֹת לָנֶצַח" (תהלים ט'), זֶהוּ עֲמָלֵק שֶׁכָּתוּב בּוֹ "וְעֶבְרָתוֹ שְׁמָרָה נֶצַח" (עמוס א'), "וְעָרִים נָתַשְׁתָּ אָבַד זִכְרָם הֵמָּה" (תהלים שם), מַהוּ אוֹמֵר אַחֲרָיו? "וַה' לְעוֹלָם יֵשֵׁב" — הֲרֵי הַשֵּׁם שָׁלֵם, "כּוֹנֵן לַמִּשְׁפָּט כִּסְאוֹ" — הֲרֵי כִּסְּאוֹ שָׁלֵם:

When we overcome Amalek in this war against the ‘Palestinians’ (her only GOAL: The complete elimination of the Jewish People and their State by raping and murdering) by ‘observing and doing His Mitzvot – doing Hashem’s Righteousness eliminating Amalek out of our Hearts…… Am Yisrael – Yehuda and Ephraim, shall become worthy to start building His Palace…… Bringing Hashem’s Righteousness back to the Har HaBayit.
Than shall start:
The Battle of Gog and Magog

By Naftali Silberberg

The prophet Ezekiel (chapters 38-39) describes a climactic battle that will be instigated by Gog and/or Magog, and will be waged against Israel and G‑d. The defeat of Gog and Magog will precipitate the Messianic Redemption.

‘According to tradition, the central personality in this war is Moshiach ben Yosef—Moshiach of the tribe of Joseph. Jewish tradition speaks of two redeemers, each one called Moshiach. Both are involved in ushering in the Messianic Era. They are Moshiach ben David and Moshiach ben Yosef. (The unqualified term "Moshiach," however, belongs exclusively to Moshiach ben David, the ultimate redeemer.’

The soul of Am Ephraim is Moshiach ben Yosef. By the unification of Yehuda and Ephraim in the Battle of Gog and Magog Moshiach ben Yosef shall die…. King Moshiach ben David shall be enthroned, King Moshiach ben David of Am Yisrael uniting Yehuda and Ephraim……

We may already hear: Many, many Ephraimites starting to study Jewish Halacha, Shulchan Aruch with an Orthodox Jewish Rabbi, the ONLY way to come to unity with Yehuda until King Moshiach ben David reigns from the Har HaBayit with Hashems Levites and Kohanim…….

Yeshayahu (Isaiah) - Chapter 11


1And a shoot shall spring forth from the stem of Jesse, and a twig shall sprout from his roots.


אוְיָצָ֥א חֹ֖טֶר מִגֶּ֣זַע יִשָׁ֑י וְנֵ֖צֶר מִשָּֽׁרָשָׁ֥יו יִפְרֶֽה:

And a shoot shall spring forth from the stem of Jesse: And if you say, ‘Here are consolations for Hezekiah and his people, that they shall not fall into his hands. Now what will be with the exile that was exiled to Halah and Habor, is their hope lost?’ It is not lost! Eventually, the King Messiah shall come and redeem them.


ויצא חוטר מגזע ישי: ואם תאמרו הרי תנחומין לחזקיהו ועמו שלא יפלו בידו ומה תהא על הגולה אשר הגלה בחלח וחבור שמא אבד סברם לא אבד סוף שיבא מלך משיחנו ויגאלם:

a shoot: [This is symbolic of] the royal scepter.


חוטר: שבט מלוכה:

and a twig: an expression of a sapling.


ונצר: ל' יונק אילן:

and a twig shall sprout from its roots: and the entire section, and at the end (v. 11), "And it shall come to pass, that on that day, the Lord shall apply His hand again…[from Assyria]… Hence, [it is obvious] that this prophecy was said to console those exiled to Assyria.


ונצר משרשיו יפרה: ובכל הענין ובסופו והיה ביום ההוא יוסיף ה' שנית ידו הרי שנאמרה נבואה זו לנחמת הגולים מאשור, (אמר המעתיק בימי חורפי הקשיתי לשאול לכמה גאונים על מה שכתב א"מ זקני הרמ"א בהגה"ה בהלכות ראש השנה שאגוז בגימטריא ח"ט והלא הוא גם גי' טו"ב, ותרצתי על פי הזוהר מה שהקשה ר"א את אביו רשב"י):

2And the spirit of the Lord shall rest upon him, a spirit of wisdom and understanding, a spirit of counsel and heroism, a spirit of knowledge and fear of the Lord.


בוְנָחָ֥ה עָלָ֖יו ר֣וּחַ יְהֹוָ֑ה ר֧וּחַ חָכְמָ֣ה וּבִינָ֗ה ר֚וּחַ עֵצָה֙ וּגְבוּרָ֔ה ר֥וּחַ דַּ֖עַת וְיִרְאַ֥ת יְהֹוָֽה:

3And he shall be animated by the fear of the Lord, and neither with the sight of his eyes shall he judge, nor with the hearing of his ears shall he chastise.


גוַֽהֲרִיח֖וֹ בְּיִרְאַ֣ת יְהֹוָ֑ה וְלֹֽא־לְמַרְאֵ֚ה עֵינָיו֙ יִשְׁפּ֔וֹט וְלֹֽא־לְמִשְׁמַ֥ע אָזְנָ֖יו יוֹכִֽיחַ:

And he shall be animated by the fear of the Lord: He shall be filled with the fear of the Lord. [ed enos mera il luy in O.F., and he shall be enlivened.]


והריחו ביראת ה': ימלא רוח יראת ה' ובלע"ז איראונמירלו"י:

and neither with the sight of his eyes shall he judge: For, with the wisdom of the Holy One, blessed be He, which is within him, will he know and understand who is innocent and who is guilty.


ולא למראה עיניו ישפוט: כי בחכמת הקב"ה בקרבו ידע ויבין מי זכאי ומי חייב:

4And he shall judge the poor justly, and he shall chastise with equity the humble of the earth, and he shall smite the earth with the rod of his mouth and with the breath of his lips he shall put the wicked to death.


דוְשָׁפַ֚ט בְּצֶ֙דֶק֙ דַּלִּ֔ים וְהוֹכִ֥יחַ בְּמִישׁ֖וֹר לְעַנְוֵי־אָ֑רֶץ וְהִכָּה־אֶ֙רֶץ֙ בְּשֵׁ֣בֶט פִּ֔יו וּבְר֥וּחַ שְׂפָתָ֖יו יָמִ֥ית רָשָֽׁע:

with equity: This is an expression of mildness and tenderness.


במישור: לשון נוח ורך:

and he shall smite the earth with the rod of his mouth: As the Targum states: And he shall smite the sinful of the earth.


והכה ארץ בשבט פיו: כתרגומו וימחי חייבי ארעא:

and with the breath of his lips: Jonathan [renders:] And with the speech of his lips.


וברוח שפתיו: ובממלל ספוותיה:

5And righteousness shall be the girdle of his loins, and faith the girdle of his loins.


הוְהָ֥יָה צֶ֖דֶק אֵז֣וֹר מָתְנָ֑יו וְהָֽאֱמוּנָ֖ה אֵז֥וֹר חֲלָצָֽיו:

And righteousness shall be the girdle of his loins: Jonathan [renders:] And the righteous shall surround him; i.e., they will cleave to him like a girdle.


והיה צדק אזור מתניו: ויהון צדיקיא סחור סחור ליה דבקים בו כאזור:

6And a wolf shall live with a lamb, and a leopard shall lie with a kid; and a calf and a lion cub and a fatling [shall lie] together, and a small child shall lead them.


ווְגָ֚ר זְאֵב֙ עִם־כֶּ֔בֶשׂ וְנָמֵ֖ר עִם־גְּדִ֣י יִרְבָּ֑ץ וְעֵ֨גֶל וּכְפִ֚יר וּמְרִיא֙ יַחְדָּ֔ו וְנַ֥עַר קָטֹ֖ן נֹהֵ֥ג בָּֽם:

and a fatling: a fattened ox [following Jonathan].


ומרי: שור פטם:

7And a cow and a bear shall graze together, their children shall lie; and a lion, like cattle, shall eat straw.


זוּפָרָ֚ה וָדֹב֙ תִּרְעֶ֔ינָה יַחְדָּ֖ו יִרְבְּצ֣וּ יַלְדֵיהֶ֑ן וְאַרְיֵ֖ה כַּבָּקָ֥ר יֹֽאכַל־תֶּֽבֶן:

8And an infant shall play over the hole of an old snake and over the eyeball of an adder, a weaned child shall stretch forth his hand.


חוְשִֽׁעֲשַׁ֥ע יוֹנֵ֖ק עַל־חֻ֣ר פָּ֑תֶן וְעַל֙ מְאוּרַ֣ת צִפְעוֹנִ֔י גָּמ֖וּל יָד֥וֹ הָדָֽה:

shall play: Heb. וְשִׁעֲשַׁע, shall play.


ושעשע: ושחק:

over the hole of an old snake: over a hole in the ground in which the snake makes its nest [krot in O.F.], a cave. an old snake פֶּתֶן. A snake, when it ages, becomes deaf and is called פֶּתֶן. From then on, it cannot be charmed; as it is said (Psalms 58:6): “Who will not hearken to the voice of charmers.”


על חור פתן: על חור עפר שהנחש מקנן בתוכו קרו"ט בלע"ז, פתן נחש משהזקין נעשה חרש ונקרא פתן שוב אין לו לחש שנאמר (תהלים נח) אשר לא ישמע לקול מלחשים:

and over the eyeball of a venomous snake: Jonathan renders: the eyeballs of venomous snakes [מְאוּרַת from אוֹר, light]. Menahem (Machbereth Menachem p. 32) interpreted it as an expression of a hole, namely holes in the ground. Comp. (Gen. 11:28) “The valley of the Chaldees (אוּר);” (infra 24:15) “In the valleys (בָּאוּרִים) honor the Lord.”


ועל מאורת צפעוני: יונתן תירגם חיזו גלגלי עיני חיוי חורמן, ומנחם פתר בו לשון נקב וחורי עפר וכן אור כשדים (בראשי' י"א) וכן באורים כבדו את ה' (לקמן כד):

a weaned child: a child weaned from his mother’s breasts.


גמול: תינוק הגמול משדי אמו:

shall stretch forth his hand: Heb. הָדָה. Jonathan renders: shall stretch forth his hands (sic). Comp. (Ezekiel 7:7) “The joyful call (הֵד) of the mountains, also (infra 16:9)” The cry (הֵידָד)," which is an expression of raising the voice. This, too, is an expression of raising, and the final [letter] ‘heh’ appears in it as a radical which sometimes falls out, like עָשָׂה (made), בָּנָה (built), קָנָה (acquired).


ידו הדה: ת"י ידוהי יושיט כמו הד הרים (יחזקאל ז׳:ז׳) וכמו הידד (לקמן טו) שהוא ל' הרמת קול אף זה לשון הרמה וה"א אחרונה באה בתוכה יסוד נופל כמו עשה בנה קנה:

9They shall neither harm nor destroy on all My holy mount, for the land shall be full of knowledge of the Lord as water covers the seabed.


טלֹֽא־יָרֵ֥עוּ וְלֹֽא־יַשְׁחִ֖יתוּ בְּכָל־הַ֣ר קָדְשִׁ֑י כִּֽי־מָֽלְאָ֣ה הָאָ֗רֶץ דֵּעָה֙ אֶת־יְהֹוָ֔ה כַּמַּ֖יִם לַיָּ֥ם מְכַסִּֽים:

knowledge of the Lord: [lit.] to know the Lord.


דעה את ה': לדעת את ה':

10And it shall come to pass on that day, that the root of Jesse, which stands as a banner for peoples, to him shall the nations inquire, and his peace shall be [with] honor.


יוְהָיָה֙ בַּיּ֣וֹם הַה֔וּא שֹׁ֣רֶשׁ יִשַׁ֗י אֲשֶׁ֚ר עֹמֵד֙ לְנֵ֣ס עַמִּ֔ים אֵלָ֖יו גּוֹיִ֣ם יִדְרֹ֑שׁוּ וְהָֽיְתָ֥ה מְנֻחָת֖וֹ כָּבֽוֹד:

as a banner for peoples: that peoples should raise a banner to gather to him.


לנס עמים: להיות עמים מרימים נס להקבץ אליו:

11And it shall come to pass that on that day, the Lord shall continue to apply His hand a second time to acquire the rest of His people, that will remain from Assyria and from Egypt and from Pathros and from Cush and from Elam and from Sumeria and from Hamath and from the islands of the sea.


יאוְהָיָ֣ה | בַּיּ֣וֹם הַה֗וּא יוֹסִ֨יף אֲדֹנָ֚י | שֵׁנִית֙ יָד֔וֹ לִקְנ֖וֹת אֶת־שְׁאָ֣ר עַמּ֑וֹ אֲשֶׁ֣ר יִשָּׁאֵר֩ מֵֽאַשּׁ֨וּר וּמִמִּצְרַ֜יִם וּמִפַּתְר֣וֹס וּמִכּ֗וּשׁ וּמֵֽעֵילָ֚ם וּמִשִּׁנְעָר֙ וּמֵ֣חֲמָ֔ת וּמֵֽאִיֵּ֖י הַיָּֽם:

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.


שנית: כמו שקנאם ממצרים שהיתה גאולתם ברורה מאין שיעבוד אבל גאולת בית שני אינה מן המניין שהרי משועבדים היו לכורש:

and from the islands of the sea: the islands of the Kittim, the Romans, the descendants of Esau.


ומאיי הים: הן איי כתים יונים:

12And He shall raise a banner to the nations, and He shall gather the lost of Israel, and the scattered ones of Judah He shall gather from the four corners of the earth.


יבוְנָשָֹ֤א נֵס֙ לַגּוֹיִ֔ם וְאָסַ֖ף נִדְחֵ֣י יִשְׂרָאֵ֑ל וּנְפֻצ֚וֹת יְהוּדָה֙ יְקַבֵּ֔ץ מֵֽאַרְבַּ֖ע כַּנְפ֥וֹת הָאָֽרֶץ:

And he shall raise a banner: Perka, perche in O.F. [i.e., the verse is literally referring to the pole upon which the banner is attached.] And it shall be for a sign to gather to him and to bring the exiles of Israel to Him as a present.


נשא נס: פירקא בלע"ז והיה לאות לקבוץ אליו ולהביא את גליות ישראל מנחה לו:

13And the envy of Ephraim shall cease, and the adversaries of Judah shall be cut off; Ephraim shall not envy Judah, nor shall Judah vex Ephraim.


יגוְסָ֙רָה֙ קִנְאַ֣ת אֶפְרַ֔יִם וְצֹֽרְרֵ֥י יְהוּדָ֖ה יִכָּרֵ֑תוּ אֶפְרַ֙יִם֙ לֹֽא־יְקַנֵּ֣א אֶת־יְהוּדָ֔ה וִֽיהוּדָ֖ה לֹֽא־יָצֹ֥ר אֶת־אֶפְרָֽיִם:

Ephraim shall not envy Judah: The Messiah, the son of David, and the Messiah, the son of Joseph, shall not envy each other.


אפרים לא יקנא את יהודה: משיח בן יוסף ומשיח בן דוד לא יקנאו זה בזה:

14And they shall fly of one accord against the Philistines in the west, together they shall plunder the children of the East; upon Edom and Moab shall they stretch forth their hand, and the children of Ammon shall obey them.


ידוְעָפ֨וּ בְכָתֵ֚ף פְּלִשְׁתִּים֙ יָ֔מָּה יַחְדָּ֖ו יָבֹ֣זּוּ אֶת־בְּנֵי־קֶ֑דֶם אֱד֚וֹם וּמוֹאָב֙ מִשְׁל֣וֹחַ יָדָ֔ם וּבְנֵ֥י עַמּ֖וֹן מִשְׁמַעְתָּֽם:

And they shall fly of one accord against the Philistines in the west: Heb. בְכָתֵף. Israel will fly and run of one accord against the Philistines who are in the west of Eretz Israel and conquer their land. [כָּתֵף, lit. a shoulder, is used in this case to denote unity. The word שֶׁכֶם, also lit. a shoulder, is used in a similar sense.] Comp. (Hoshea 6:9) “They murder on the way in unison (שֶׁכְמָה);” (Zeph. 3:9) “One accord (שְׁכֶם אֶחָד).” And so did Jonathan render it: And they shall join in one accord to smite the Philistines who are in the west.


ועפו בכתף פלשתים ימה: יעופו וירוצו ישראל שכם אחד על הפלשתים אשר הם במערבה של ארץ ישראל ויכבש את ארצם כמו דרך ירצחו שכמה (הושע ו׳:ט׳) שכם אחד (צפניה ג) וכן ת"י ויתחברון כתף חד למימחי פלישתאי די במערבא:

and the children of Ammon shall obey them: As the Targum states: Will hearken to them. They will accept their commandments over them.


ובני עמון משמעתם: כתרגומו ישתמעון להון, מקבלין מצותם עליהם:

15And the Lord shall dry up the tongue of the Egyptian Sea, and He shall lift His hand over the river with the strength of His wind, and He shall beat it into seven streams, and He shall lead [the exiles] with shoes.


טווְהֶֽחֱרִ֣ים יְהֹוָ֗ה אֵת לְשׁ֣וֹן יָם־מִצְרַ֔יִם וְהֵנִ֥יף יָד֛וֹ עַל־הַנָּהָ֖ר בַּעְיָ֣ם רוּח֑וֹ וְהִכָּ֙הוּ֙ לְשִׁבְעָ֣ה נְחָלִ֔ים וְהִדְרִ֖יךְ בַּנְּעָלִֽים:

And… shall dry up: [lit. shall cut off] to dry it, so that the exiles of Israel will pass through it from Egypt.


והחרים: ליבשו כדי שיעברו בו גליות ישראל ממצרים:

over the river: The Euphrates River, for the exiles from Assyria to cross.


על הנהר: נהר פרת לעבור בו גליות אשור:

with the strength of His wind: Heb. בַּעְיָם. This is hapax legomenon in Scripture, and according to the context it can be interpreted as “with the strength of His wind.”


בעים רוחו: אין לו דמיון במקרא ולפי הענין יפתר בחוזק רוחו:

into seven streams: into seven segments, for the aforementioned seven exiles: from Assyria and from Egypt, etc. Those from the islands of the sea are not from that side.


לשבעה נחלים: לשבע גזרים לעבור בו שבע גליות האמורות למעלה מאשור וממצרים וגו', ומאיי הים אינו מאותו צד:

and He shall lead: the exiles within it.


והדריך: בתוכו את הגליות:

with shoes: on dry land.


בנעלים: ביבשה:

16And there shall be a highway for the remnant of His people who remain from Assyria, as there was for Israel on the day they went up from the land of Egypt.


טזוְהָֽיְתָ֣ה מְסִלָּ֔ה לִשְׁאָ֣ר עַמּ֔וֹ אֲשֶׁ֥ר יִשָּׁאֵ֖ר מֵֽאַשּׁ֑וּר כַּֽאֲשֶׁ֚ר הָֽיְתָה֙ לְיִשְׂרָאֵ֔ל בְּי֥וֹם עֲלֹת֖וֹ מֵאֶ֥רֶץ מִצְרָֽיִם:

And there shall be a highway: in the midst of the water for the remnant of His people.


והיתה מסילה: בתוך המים לשאר עמו:

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

When we, Jews and Ephraim, do real Teshuva the Chesed, it is pure Love, the base of our being shall bring unity. Read YeshaYahu 11.....?

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Shulchan Aruch Harav

The Alter Rebbe's Shulchan Aruch - Code of Jewish Law

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Tehillim Ohel Yosef Yitzchak

A must read and guiding line: To go through every step, of the 42 steps in our diaspora until we reach Eretz Yisrael, the unification of Yehuda and Ephraim, when the Jews start to build The Temple and Restoring her Temple Service. It is for all Beit Yisrael International members the way to go.


42 Journeys of the Soul

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

Don't make dogma's out of it. But elevate your souls by learning the Mitzvot surrounded by the Jewish Halakhot. 
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That we may hold on the 'right understanding' in our 'travel' through the 'dessert' our 'diaspora':


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The Soul of Judaism


What Is Chassidut?

Teachings from the core essence


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Do-It-Yourself Judaism


What Is a Tzaddik?

Being human all the way

The Tzaddik HaDor

As the Zohar teaches us – everyone is against or afraid of the idea of there having to be a tzaddik. HaTzaddik, "THE" Tzaddik, HaDor - namely the Tzaddik of "THIS" generation. The Holy Zohar teaches (Zohar I, 28a): "Woe to the world for they do not provide help for the Shechina (Divine Presence) during the exile, or for Moshe (i.e. the Tzaddik), who is always with Her and never moves from Her… Moshe did not die. He is called Adam. Of Adam it is written (Bereishit 2:20), 'And Adam had no helpmate'. This applies to the last exile: Adam – the Tzaddik – has no helpmate. Everyone is against the Tzaddik".

May we all sincerely and wholeheartedly turn to Hashem in prayer and seek out, support and reveal the Shechina hidden within the exile along with Her helpmate 'HaTZaDDiK HaDoR' Amen.

Kol-HaTor The Voice of the Turtle Dove

Kol HaTor - קול התור or "The Voice of the Turtledove" (a reference to Song of Songs 2:12) was written by Rabbi Hillel Rivlin of Shklov, a disciple of the Vilna Gaon . The text deals with the Geulah (Era of Redemption) and describes its signs vis-a-vis an evaluation of a proposed 999 footsteps of the Moshiach’s arrival. The Vilna Gaon believed the number 999 to be intrinsically connected to the idea of Moshiach ben Yosef, he also felt that this number is alluded to in the gematria of his own name. It was first published in Hebrew by Rabbi Menachem Mendel Kasher in 1968 to whom the book was passed down over the generations.

 Read in English or in Hebrew.

And…… to all Jews and Ephraimites:

Pirkei Avot 6:10

Dr. Joshua Kulp

חֲמִשָּׁה קִנְיָנִים קָנָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְעוֹלָמוֹ, וְאֵלּוּ הֵן, תּוֹרָה קִנְיָן אֶחָד, שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד, אַבְרָהָם קִנְיָן אֶחָד, יִשְׂרָאֵל קִנְיָן אֶחָד, בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד. תּוֹרָה מִנַּיִן, דִּכְתִיב (משלי ח), ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז. שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (ישעיה סו), כֹּה אָמַר ה' הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי אֵי זֶה בַיִת אֲשֶׁר תִּבְנוּ לִי וְאֵי זֶה מָקוֹם מְנוּחָתִי, וְאוֹמֵר (תהלים קד) מָה רַבּוּ מַעֲשֶׂיךָ ה' כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ. אַבְרָהָם קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (בראשית יד), וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ. יִשְׂרָאֵל קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (שמות טו), עַד יַעֲבֹר עַמְּךָ ה' עַד יַעֲבֹר עַם זוּ קָנִיתָ, וְאוֹמֵר (תהלים טז) לִקְדוֹשִׁים אֲשֶׁר בָּאָרֶץ הֵמָּה וְאַדִּירֵי כָּל חֶפְצִי בָם. בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (שמות טו), מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ ה' מִקְּדָשׁ ה' כּוֹנְנוּ יָדֶיךָ. וְאוֹמֵר (תהלים עח) וַיְבִיאֵם אֶל גְּבוּל קָדְשׁוֹ הַר זֶה קָנְתָה יְמִינוֹ:

Five possessions did the Holy Blessed One, set aside as his own in this world, and these are they: The Torah, one possession; Heaven and earth, another possession; Abraham, another possession; Israel, another possession; The Temple, another possession. 1a) The Torah is one possession. From where do we know this? Since it is written, “The Lord possessed (usually translated as ‘created’) me at the beginning of his course, at the first of His works of old” (Proverbs 8:22). 2a) Heaven and earth, another possession. From where do we know this? Since it is said: “Thus said the Lord: The heaven is My throne and the earth is My footstool; Where could you build a house for Me, What place could serve as My abode? (Isaiah 66:1) And it says: “How many are the things You have made, O Lord; You have made them all with wisdom; the earth is full of Your possessions” (Psalms 104:24). 3a) Abraham is another possession. From where do we know this? Since it is written: “He blessed him, saying, “Blessed by Abram of God Most High, Possessor of heaven and earth” (Genesis 15:19). 4a) Israel is another possession. From where do we know this? Since it is written: “Till Your people cross over, O Lord, Till Your people whom You have possessed” (Exodus 15:16). And it says: “As to the holy and mighty ones that are in the land, my whole desire (possession) is in them” (Psalms 16:3). 5a) The Temple is another possession. From where do we know this? Since it is said: “The sanctuary, O lord, which your hands have established” (Exodus 15:17”, And it says: “And He brought them to His holy realm, to the mountain, which His right hand had possessed” (Psalms 78:54).


I like to call out to all my Jewish friends:

Zechariah 8:23


23So said the Lord of Hosts: In those days, when ten men of all the languages of the nations shall take hold of the skirt of a Jewish man, saying, "Let us go with you, for we have heard that God is with you."


כגכֹּֽה־אָמַר֘ יְהֹוָ֣ה צְבָאוֹת֒ בַּיָּמִ֣ים הָהֵ֔מָּה אֲשֶׁ֚ר יַֽחֲזִ֙יקוּ֙ עֲשָׂרָ֣ה אֲנָשִׁ֔ים מִכֹּ֖ל לְשֹׁנ֣וֹת הַגּוֹיִ֑ם וְֽהֶחֱזִ֡יקוּ בִּכְנַף֩ אִ֨ישׁ יְהוּדִ֜י לֵאמֹ֗ר נֵֽלְכָה֙ עִמָּכֶ֔ם כִּ֥י שָׁמַ֖עְנוּ אֱלֹהִ֥ים עִמָּכֶֽם:

ten men: from the seventy nations. This equals seven hundred for each corner. For the four corners of the tallith there will be two thousand and eight hundred.


עשרה אנשים: משבעים לשון הרי שבע מאות לכל כנף וכנף הרי לד' כנפי הטלית אלפים ושמונ' מאו':

That may come in fulfillment in our days:

Our souls are bearing the ‘sparks’ (divine aspects) of Messiah.
It is forbidden to pray to bow down to any other (god), and/or messiah, and/or before any image or to lift up a human being as a god…… or to put any other (god), and/or messiah, and/or any image before or instead or between HaShem and us. ('It suf')
“The redemption will come about only through the study of the Torah. And the essential redemption depends upon the study of the Kabbalah” According to: R. ELIYAHU, THE VILNA GAON (Evven Shelemah (a ‘complete, without defect stone’) 11:3)
When Yehuda and Ephraim come to unity (again) Messiah Ben Joseph 'died' and Messiah Ben David shall be revealed and anointed by the Israeli people as the Messiah-King of Israel. As YeshaYahu is teaching:
Isa 11:9 – 16 They do no evil nor destroy in all My set-apart mountain, for the earth shall be filled with the knowledge of Adonai as the waters cover the sea.
Rashi: knowledge of the Lord: [lit.] to know the Lord.
10 And on that day, there shall be a Root of Yishai, standing as a banner to the people. Unto Him the nations shall seek, and His rest shall be esteem.
Rashi: as a banner for peoples: that peoples should raise a banner to gather to him.
11 And it shall be in that day that Adonai sets His hand again a second time to recover the remnant of His people who are left, from Ashshur and from Mitsrayim, from Pathros and from Kush, from Ěylam and from Shin‛ar, from Ḥamath and from the islands of the sea.
Rashi: a second time: Just as he acquired them from Egypt, when their redemption was absolute, without subjugation, but the redemption preceding the building of the Second Temple is not counted, since they were subjugated to Cyrus.
and from the islands of the sea: the islands of the Kittim, the Romans, the descendants of Esau.
And he shall raise a banner: Perka, perche in O.F. [i.e., the verse is literally referring to the pole upon which the banner is attached.] And it shall be for a sign to gather to him and to bring the exiles of Israel to Him as a present.
12 And He shall raise a banner for the nations, and gather the outcasts of Yisra’ěl, and assemble the dispersed of Yehuḏa from the four corners of the earth.
13 And the envy of Ephrayim shall turn aside, and the adversaries of Yehuḏa be cut off. Ephrayim shall not envy Yehuḏa, and Yehuḏa not trouble Ephrayim.
Rashi: Ephraim shall not envy Judah: The Messiah, the son of David, and the Messiah, the son of Joseph, shall not envy each other.
14 But they shall fly down upon the shoulder of the Philistines toward the west; together they plunder the people of the east, their hand stretching forth on Eḏom and Mo’aḇ, and the children of Ammon shall be subject to them.
Rashi: And they shall fly of one accord against the Philistines in the west: Heb. בְכָתֵף. Israel will fly and run of one accord against the Philistines who are in the west of Eretz Israel and conquer their land. [כָּתֵף, lit. a shoulder, is used in this case to denote unity. The word שֶׁכֶם, also lit. a shoulder, is used in a similar sense.] Comp. (Hoshea 6:9) “They murder on the way in unison (שֶׁכְמָה) ”; (Zeph. 3:9) “One accord (שְׁכֶם אֶחָד).” And so did Jonathan rendered it: And they shall join in one accord to smite the Philistines who are in the west.
and the children of Ammon shall obey them: As the Targum states: Will hearken to them. They will accept their commandments over them.
15 And Adonai shall put under the ban the tongue of the Sea of Mitsrayim, and He shall wave His hand over the River with the might of His Spirit, and shall strike it in the seven streams, and shall cause men to tread it in sandals.
Rashi: And… shall dry up: [lit. shall cut off] to dry it, so that the exiles of Israel will pass through it from Egypt.
over the river: The Euphrates River, for the exiles from Assyria to cross.
with the strength of His wind: Heb. בַּעְיָם. This is hapax legomenon in Scripture, and according to the context it can be interpreted as “with the strength of His wind.”
into seven streams: into seven segments, for the aforementioned seven exiles: from Assyria and from Egypt, etc. Those from the islands of the sea are not from that side.
and He shall lead: the exiles within it.
with shoes: on dry land.
16 And there shall be a highway for the remnant of His people, those left from Ashshur, as it was for Yisra’ěl in the day when he came up from the land of Mitsrayim.
Rashi: And there shall be a highway: in the midst of the water for the remnant of His people.

Please Judah if a righteous gentile tries ‘to grasp your ‘tsi-sit’ and say:  
"Let me go with you, for I have heard that God is with you." Open your heart for him/her and share all our Torah. The Torah of Moshe Rabbeinu as it is written and spared and is teaches in the Tanach and all scripture of Rabbinical Judaism………

Read my story: 

Ariel your Representee, Representee of Ephraim and adviser (not a rabbi but friendly adviser) of Bet Yisrael international on the Har HaBayit.

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

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Petition click: 1 Million for a Jewish Temple Mount!

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


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

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


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