They shall make Me a sanctuary
They shall make Me a sanctuary
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For thirty years the Temple Institute has been working day and night to help make the words of this week's Torah reading, Terumah, a reality in our lives.
Through research, recreating Temple Vessels, education and outreach, the Temple Institute is dedicated toward sharing and helping to make understood the need to fulfill the words "And they shall make Me a sanctuary and I will dwell in their midst." (Exodus 25:8)
"HaShem spoke to Moshe saying: 'Speak to the children of Israel, and have them take for Me an offering; from every person whose heart inspires him to generosity, you shall take My offering.'" (Exodus 25:1-2)
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Building a Temple
Positive Commandment 20
See P29, P52, P53, P54.
Ex. 25:8.
Deut. 12:10.
Introductory Principle 12.
Ex. 20:24.
This is in fact the opinion of the Ramban.
Since this was allowed only until the construction of the Holy Temple in Jerusalem, it would not apply for all generations and would not be counted among the 613 mitzvos. See Third Introductory Principle.
See Kapach, 5731, footnote 9, from Mechilta D'Rashbi.
Therefore, according to the Sages, it does apply for all generations and can be counted among the 613 mitzvos. Which is not the case according to the first interpretation. (See previous footnote.) The Rambam now explains that even according to this explanation, it cannot be counted as a separate mitzvah.
Yisro 11, Mishpatim 19.
Deut. 27:6.
28a; 97a ff.
33b.
Building a Temple for G‑d Today
In parshat Terumah, we are given the mitzvah of making a holy place for G‑d. G‑d says, "And you should make for Me (li) a Temple and I will dwell in them."1 In general, this refers to the different Mishkans2 that the Jews had and then the great Temples that stood on the Temple Mount in Jerusalem.
This brings up several questions: We read in the Sifri,3 "Every place it says li [‘for Me’], it will last forever ... About the Temple, He says, 'And you should make for Me (li) a Temple.'" The Midrash Rabbah4 says, "Every place it says li, it will never move, not in this world, and not in the world to come." The Midrash then lists the Temple as something that is everlasting, as it says, "And you should make li a Temple." But the Mishkans are gone, and the Temples were destroyed. How could the sages say that it will last forever?
The verse also seems to be grammatically incorrect. First, it says, "And you should make for Me a Temple," and then it says, "And I will dwell in them." Shouldn't it say, "And I will dwell in it?" What is the meaning of dwelling in them? And how can we do this mitzvah today, when we don't have the Temple?
There are different explanations as to what the everlasting component of this mitzvah is.
Some say5 that it refers to the holiness of the Temple. They explain that the place where the Temple stood retains its holiness forever. According to the Rambam,6 even though the walls of the Temple no longer stand, we could still bring offerings there. This is because the holiness remains.7
Others say that parts of the Temple are hidden in the ground of the Temple Mount, so it is actually still there.Others say8 that parts of the Temple are hidden in the ground of the Temple Mount, so it is actually still there.
The difficulty with these answers is that they only explain how the Temples still exist, but they don't explain how the Mishkans still exist.
Another difficulty with these answers is that the simple meaning of the Sifri and the Midrash refer to the physical Temple, not the spiritual holiness. If it is buried, then we don't experience the physical Temple. So what are the Sifri and the Midrash referring to?
The Rambam9 learns the mitzvah of building the Temple from the words, "And you should make for Me a Temple." This is despite the fact that the actual verse was said about the Mishkan in the desert. The Kesef Mishnah10 explains that when the Rambam mentions this mitzvah, he is referring to all the Mishkans and Temples. Since the Mishkan of the desert is included, it stands to reason that this mitzvah applies even to the lands outside of Israel. In his Book of Mitzvot,11 the Rambam refers back to the Sifri and writes, "And they said, every time it says li, it means that it exists always." In other words, this mitzvah is a constant mitzvah, for all time. And because it says li regarding the mitzvah of building a Temple, it means that this mitzvah is an obligation at all times and in all places where Jews find themselves, even outside the Land of Israel.
This is also the implication of the Midrash,12 commenting on the book of Yechezkel. G‑d said to Yechezkel, "just because my children are placed in exile, should the building of My house be interrupted? Tell them to occupy themselves with reading about the construct of the house in Torah, and in the merit of reading about it ... I will consider it as if they occupy themselves with the building of the house." So learning about the Temple is as if you are building it.
However, with all that was mentioned above, it would seem that we should be able to do this mitzvah physically. How can one physically do this mitzvah today?
What is this mitzvah about? The Rambam13 says, "it is a positive commandment to build a house for G‑d that is ready to be used to bring offerings in it..." In the times of the Temple, our service to G‑d was done by bringing offerings on the altar. Today, it is done through Torah study, prayer, and doing acts of kindness. But the mitzvah remains the same, to build a place to serve G‑d.
How is this done? Allow me to share two possible ways.
In the book of Yechezkel, it says, "I have become for them as a minor Temple."14 The Talmud15 says, "These are the houses of gathering [synagogues] and houses of study."
The Zohar16 says about the verse, "And you should make for Me a Temple," that every synagogue is called a Temple. Some use the words of the Zohar as proof that building a synagogue is included in the mitzvah of "And you should make for Me a Temple."
The Maharik17 says, "It is proper to compare the donations to a synagogue to the donations for the construction of the Mishkan, because our rabbis, of blessed memory, commonly compared the synagogue to the Temple..."
Although the Zohar and the Maharik speak of the synagogue, it clearly means houses of study as well. Indeed, the Talmud lists them both, saying that the minor Temples "are the houses of gathering and houses of study."
So the first way is to build or donate towards the construction or improvement of a synagogue or house of study.
The second way is to set up a designated place in your home to serve G‑d. It should have a bookshelf with Torah books, a table for study, and a tzedakah (charity) box, and that becomes the place you go to study Torah, pray, and give charity in your home.
Children can get involved, by making their room or their part of their room into a place to serve G‑d.Children can also get involved, by making their room or their part of their room into a place to serve G‑d. Having their own Torah books, siddur (prayer book) and tzedakah box.
Why specifically these three things, Torah, prayer and doing kindness? Because these three things happened regularly at the Temple.
Torah: The Temple was home to the tablets of the Ten Commandments and a Torah (in the Ark in the Holy of Holies) and the Sanhedrin, the Jewish supreme court, which was the foremost Torah academy in the world.
Service: The sacrifices that were brought up on the altar were the main service in the Temple, and our daily prayers are in the place of those sacrifices. Also, aside from it being the central place to pray, it is the place where all of our prayers travel through, on the way up to G‑d.
Kindness: The Temple had a special table called the Shulchan, an item that brought G‑d's blessing of sustenance to the world. But the Temple also had a special room18 where people could secretly give tzedakah, and the poor could come and take for their needs, all done discreetly.
There is another way to make a Temple for G‑d. Please allow me to take you to a deeper place.
In Kabbalistic texts,19 it is taught that, "And you should make for Me a Temple, and I will dwell in them," means, in every single Jewish person. We each have within us spiritually, everything that was in the Mishkan. Just as the Mishkan had panels and coverings, so do we. Just as the Mishkan had vessels in it, so do we.
To make a Temple for G‑d, we have to mirror what is found above. Above, there are two types of lights. There is the surrounding light, which is infinite, and there is the inner light that fills the realms according to their respective natures. The panels and coverings represent and draw down the surrounding light, while the vessels represent and draw down the inner light.
We can be a Temple for G‑d and draw these lights as well. We can do it in two ways.
There are two ways of serving G‑d. The first is above our understanding—you do it just because it is G‑d's will. Since it is above your understanding, it draws the infinite surrounding light. And then there is serving G‑d through understanding. Since it is according to your understanding, it draws the inner light, which is limited according to your ability to comprehend.
The Talmud20 tells us that when Moses transmitted the commandment of making the Mishkan, he first taught about the vessels, the Ark, Menorah, and Shulchan, then he taught about the coverings and the panels. Betzalel, who was in charge of building the Mishkan, said to Moshe, "It is the custom of man, to first build a house, and then put furniture in it. Perhaps G‑d told you [to build] the Mishkan [the coverings and the panels and then] the Ark and the vessels." Moshe responded in the affirmative, "you were in the shadow of G‑d21 and you know."
Just as with the Mishkan, the panels and coverings were followed by the vessels, so too should one initially employ the service which is above understanding, and only after, serve G‑d through understanding.
Another way of understanding this is that doing mitzvot which are done outside of you, draws the surrounding light while learning Torah, which you internalize and is limited to your ability to comprehend, draws the inner light.
Since we are all G‑d's Temple, the Temple is everlasting. The everlasting component of the person as a Temple is not only in time but also in the quality of our service to G‑d. We should serve G‑d with such intensity, that it stays forever strong.
According to the Rambam,22 the mitzvah of building the Temple is an obligation for both men and women. And in Avot D'Rebbi Natan,23 it says that children also brought donations to build the Mishkan. So this is a mitzvah for men, women and children.
Since I celebrate my birthday this week, I will connect this teaching to the idea of a birthday.
From the moment we were born, we were already chosen to be a home for G‑d.G‑d wants everyone to be a Temple. That means that G‑d wants to live in every single one of us. In other words, the moment we were born, we were already chosen to be a home for G‑d. And this is one of the things we celebrate on our birthday.24
May we all—men, women and children—make a Temple for G‑d. This will surely bring the third and everlasting Temple, that is already built and will come down from above,25 with the coming of Moshiach. May he come soon.26
There was the Mishkan in the desert, Shiloh, Nov and Givon.
Sifri, Numbers 11:16.
Vayikra Rabbah 2:2. Similarly in Tanchuma Teruma 3.
See Sifri D'vei Rav, Toldot Adam and Zera Avraham to the Sifri, Numbers 11:16.
Rambam, Hilchot Beit Habechira Chapter 6 law 14-16.
See Talmud, Megilla 28a, in the Mishnah.
Yefei Tohar to Vayikra Rabbah 2:2.
Rambam, Hilchot Beit Habechira Chapter 1 law 1.
Kesef Mishnah to Rambam, Hilchos Beit Habechira Chapter 1 law 1.
Sefer Hamitzvot L'HaRambam, positive commandment 176.
Tanchuma Tzav 14.
Kesef Mishnah to Rambam, Hilchot Beis Habechira Chapter 1 law 1.
Ezekiel 11:16. And see Rashi and Targum on the verse.
Talmud, Megillah 29a.
Zohar volume 3 p. 126a. And in Raya Mehemna (Zohar volume 2 p. 59b), he counts making a synagogue as one of the mitzvot.
Maharik, end of shoresh 161. In the Warsaw print, chapter 159.
It was called the lishkat chasha-in.
Alshich on the verse near the end. Reishit Chochma, Shaar HaAhava chapter 6, near the beginning. Shaloh pp. 69a, 201a, 325b, 326b, and more.
Talmud, Brachat 55a.
It is a play on the word Betzalel, Betayl E-L, in the shadow of G‑d.
Rambam, Hilchos Beis Habechira Chapter 1 law 12.
Avot D'rav Nassan 11:1.
This idea was shared with me by Rabbi Menachem Mendel Shapiro of Yeshivas Ohr Elchonon Chabad in Los Angeles, CA.
Rashi and Tosafot to Talmud, Sukkah 41a.
Based on Maamar V'asu Li Mikdash 5743, 5747 and Likkutei Sichot volume 36 pp. 123-130.
Please support the Hurwitz Family Fund.
Source: Building a Temple for G‑d Today - Beyond Speech - Parshah (chabad.org)
95. Yiboneh HaMikdash: The obligation to build the Temple
They shall make for Me a sanctuary so that I may dwell among them. (Exodus 25:8)
Reading the narrative, it might seem at first glance that this is merely a command for the generation of the Exodus to build the Mishkan (Tabernacle). However, the Torah already knows and acknowledges that there will one day be a Temple. It speaks frequently of the place that God will ultimately choose to cause His Presence to reside (the Temple in Jerusalem). Verse 23:19, in the previous parsha, already spoke of “the house of Hashem your God,” even before the commandment to build the Mishkan was given!
The Beis HaMikdash (Temple) was to be the center of Jewish communal life. Once built, it was the only place that sacrifices were permitted to be offered; in its absence, sacrifices were no longer permitted. Since the Beis HaMikdash was destroyed, our synagogues stand in as a “mikdash me’at,” a “miniature Temple.” (See Talmud Megillah 29a, explaining Ezekiel 11:19, “I will be to them a small sanctuary in the countries where they have gone.”)
The reason for the Temple (and the Mishkan and our synagogues) is to help us to get closer to God. He doesn’t need our prayers and sacrifices. He lacks nothing and all the cattle in the world belong to Him anyway! Rather, our words and deeds prepare our hearts and develop our relationships with Him. God does not literally dwell in a Temple or synagogue, since He has no physical form. Even His Presence (“Shechinah”) is not exclusively there, it’s only more intently felt in those places.
The obligation to build the Temple includes all the utensils necessary to perform the work of the Temple. Therefore, building the menorah, the aron (ark), the altar, etc. are not separate mitzvos, but part of a single greater mitzvah. (See the Rambam’s twelfth principle for identifying the 613 mitzvos.)
This mitzvah is the subject of the entire Mishnaic tractate of Middos, which has no corresponding gemara. The obligation to build the Temple is a communal responsibility at a time when the majority of Jews reside in Israel. It is codified in the Mishneh Torah in Hilchos Beis HaBechirah. Building the Temple is #20 of the 248 positive mitzvos in the Rambam’s Sefer HaMitzvos.
Rabbi Jack Abramowitz is Torah Content Editor at the Orthodox Union. He is the author of seven books, including The Tzniyus Book, The Taryag Companion and The God Book. His latest work, Ask Rabbi Jack, is available from Kodesh Press as well as on Amazon.
Source: 95. Yiboneh HaMikdash: The obligation to build the Temple - Taryag - OU Torah
Beit Habechirah
Klei Hamikdash
Biat Hamikdash
By Rabbi Moshe ben Maimon ("Maimonides"); translated by Eliyahu Touger
Issurei Mizbeiach
Maaseh Hakorbanot
Temidin uMusafim
Pesulei Hamukdashim
Avodat Yom haKippurim
Everyone, with whatever background Christians, Muslims, Hindus etc. if they like the do Teshuva out of the feeling that they feel so much home with the Jews, to be with the Jews we invite to join us?
Bet Yisrael has 'no problem' if people study learns from the NT. As long they put away 'Avoda Zara' complete. Believe the most important person of the NT is a Tsaddik.
What Is a Tzaddik?
Being human all the way
By Tzvi Freeman
Or believe he is the Tzaddik HaDor of the generation of the time of the NT.
When we, Jews and Ephraim, do real Teshuva the Chesed, it is pure Love, the base of our being shall bring unity. Read YeshaYahu 11.....?
Beit Yisrael International.
Become a member.
Get the Membership from Beit Yisrael! ‘How to become a Righteous of the Nations (Ultra-Orthodox Chassidic Lost Tribes of Efrayim/‘Ger Toshav‘) click: Beit yisrael international
Shulchan Aruch Harav
The Alter Rebbe's Shulchan Aruch - Code of Jewish Law
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.
click:
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.
And the teachings of Chassidut by the Chassidim.
That we may hold on the 'right understanding' in our 'travel' through the 'dessert' our 'diaspora':
click:
And the teachings of Chassidut by the Chassidim.
What Is Kabbalah?
The Soul of Judaism
By Tzvi Freeman
Click:
What Is Chassidut?
Teachings from the core essence
Click:
What Is Chabad?
Do-It-Yourself Judaism
Click:
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.
Kol HaTor - קול התור or "The Voice of the Turtledove" (a reference to Song of Songs 2:12) was written by Rabbi Hillel Rivlin of Shklov, a disciple of the Vilna Gaon . The text deals with the Geulah (Era of Redemption) and describes its signs vis-a-vis an evaluation of a proposed 999 footsteps of the Moshiach’s arrival. The Vilna Gaon believed the number 999 to be intrinsically connected to the idea of Moshiach ben Yosef, he also felt that this number is alluded to in the gematria of his own name. It was first published in Hebrew by Rabbi Menachem Mendel Kasher in 1968 to whom the book was passed down over the generations.And…… to all Jews and Ephraimites:
Pirkei Avot 6:10
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:
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:
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.
click: Welcome To Beit Yisrael
click: Welcome To Beit Yisrael
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.
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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